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+The Project Gutenberg EBook of Pascal's Pensées, by Blaise Pascal
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Pascal's Pensées
+
+Author: Blaise Pascal
+
+Release Date: April 27, 2006 [EBook #18269]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PASCAL'S PENSÉES ***
+
+
+
+
+Produced by John Hagerson, LN Yaddanapudi, Juliet Sutherland
+and the Online Distributed Proofreading Team at
+http://www.pgdp.net
+
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+
+PASCAL'S PENSÉES
+
+
+INTRODUCTION BY
+T. S. ELIOT
+
+_A Dutton Paperback_
+
+New York
+E. P. DUTTON & CO., INC.
+
+
+
+
+_This paperback edition of "Pascal's Pensées" Published 1958 by E. P.
+Dutton & Co., Inc. All rights reserved. Printed in the U.S.A._
+
+
+SBN 0-525-47018-2
+
+
+
+
+INTRODUCTION
+
+
+It might seem that about Blaise Pascal, and about the two works on which
+his fame is founded, everything that there is to say had been said. The
+details of his life are as fully known as we can expect to know them;
+his mathematical and physical discoveries have been treated many times;
+his religious sentiment and his theological views have been discussed
+again and again; and his prose style has been analysed by French critics
+down to the finest particular. But Pascal is one of those writers who
+will be and who must be studied afresh by men in every generation. It is
+not he who changes, but we who change. It is not our knowledge of him
+that increases, but our world that alters and our attitudes towards it.
+The history of human opinions of Pascal and of men of his stature is a
+part of the history of humanity. That indicates his permanent
+importance.
+
+The facts of Pascal's life, so far as they are necessary for this brief
+introduction to the _Pensées_, are as follows. He was born at Clermont,
+in Auvergne, in 1623. His family were people of substance of the upper
+middle class. His father was a government official, who was able to
+leave, when he died, a sufficient patrimony to his one son and his two
+daughters. In 1631 the father moved to Paris, and a few years later took
+up another government post at Rouen. Wherever he lived, the elder Pascal
+seems to have mingled with some of the best society, and with men of
+eminence in science and the arts. Blaise was educated entirely by his
+father at home. He was exceedingly precocious, indeed excessively
+precocious, for his application to studies in childhood and adolescence
+impaired his health, and is held responsible for his death at
+thirty-nine. Prodigious, though not incredible stories are preserved,
+especially of his precocity in mathematics. His mind was active rather
+than accumulative; he showed from his earliest years that disposition to
+find things out for himself, which has characterised the infancy of
+Clerk-Maxwell and other scientists. Of his later discoveries in physics
+there is no need for mention here; it must only be remembered that he
+counts as one of the greatest physicists and mathematicians of all time;
+and that his discoveries were made during the years when most scientists
+are still apprentices.
+
+The elder Pascal, Étienne, was a sincere Christian. About 1646 he fell
+in with some representatives of the religious revival within the Church
+which has become known as Jansenism--after Jansenius, Bishop of Ypres,
+whose theological work is taken as the origin of the movement. This
+period is usually spoken of as the moment of Pascal's "first
+conversion." The word "conversion," however, is too forcible to be
+applied at this point to Blaise Pascal himself. The family had always
+been devout, and the younger Pascal, though absorbed in his scientific
+work, never seems to have been afflicted with infidelity. His attention
+was then directed, certainly, to religious and theological matters; but
+the term "conversion" can only be applied to his sisters--the elder,
+already Madame Périer, and particularly the younger, Jacqueline, who at
+that time conceived a vocation for the religious life. Pascal himself
+was by no means disposed to renounce the world. After the death of the
+father in 1650 Jacqueline, a young woman of remarkable strength and
+beauty of character, wished to take her vows as a sister of Port-Royal,
+and for some time her wish remained unfulfilled owing to the opposition
+of her brother. His objection was on the purely worldly ground that she
+wished to make over her patrimony to the Order; whereas while she lived
+with him, their combined resources made it possible for him to live more
+nearly on a scale of expense congenial to his tastes. He liked, in fact,
+not only to mix with the best society, but to keep a coach and
+horses--six horses is the number at one time attributed to his carriage.
+Though he had no legal power to prevent his sister from disposing of her
+property as she elected, the amiable Jacqueline shrank from doing so
+without her brother's willing approval. The Mother Superior, Mère
+Angélique--herself an eminent personage in the history of this religious
+movement--finally persuaded the young novice to enter the order without
+the satisfaction of bringing her patrimony with her; but Jacqueline
+remained so distressed by this situation that her brother finally
+relented.
+
+So far as is known, the worldly life enjoyed by Pascal during this
+period can hardly be qualified as "dissipation," and certainly not as
+"debauchery." Even gambling may have appealed to him chiefly as
+affording a study of mathematical probabilities. He appears to have led
+such a life as any cultivated intellectual man of good position and
+independent means might lead and consider himself a model of probity and
+virtue. Not even a love-affair is laid at his door, though he is said to
+have contemplated marriage. But Jansenism, as represented by the
+religious society of Port-Royal, was morally a Puritan movement within
+the Church, and its standards of conduct were at least as severe as
+those of any Puritanism in England or America. The period of fashionable
+society, in Pascal's life, is however, of great importance in his
+development. It enlarged his knowledge of men and refined his tastes; he
+became a man of the world and never lost what he had learnt; and when he
+turned his thoughts wholly towards religion, his worldly knowledge was a
+part of his composition which is essential to the value of his work.
+
+Pascal's interest in society did not distract him from scientific
+research; nor did this period occupy much space in what is a very short
+and crowded life. Partly his natural dissatisfaction with such a life,
+once he had learned all it had to teach him, partly the influence of his
+saintly sister Jacqueline, partly increasing suffering as his health
+declined, directed him more and more out of the world and to thoughts of
+eternity. And in 1654 occurs what is called his "second conversion," but
+which might be called his conversion simply.
+
+He made a note of his mystical experience, which he kept always about
+him, and which was found, after his death, sewn into the coat which he
+was wearing. The experience occurred on 23 November, 1654, and there is
+no reason to doubt its genuineness unless we choose to deny all mystical
+experience. Now, Pascal was not a mystic, and his works are not to be
+classified amongst mystical writings; but what can only be called
+mystical experience happens to many men who do not become mystics. The
+work which he undertook soon after, the _Lettres écrites à un
+provincial_, is a masterpiece of religious controversy at the opposite
+pole from mysticism. We know quite well that he was at the time when he
+received his illumination from God in extremely poor health; but it is a
+commonplace that some forms of illness are extremely favourable, not
+only to religious illumination, but to artistic and literary
+composition. A piece of writing meditated, apparently without progress,
+for months or years, may suddenly take shape and word; and in this state
+long passages may be produced which require little or no retouch. I have
+no good word to say for the cultivation of automatic writing as the
+model of literary composition; I doubt whether these moments _can_ be
+cultivated by the writer; but he to whom this happens assuredly has the
+sensation of being a vehicle rather than a maker. No masterpiece can be
+produced whole by such means; but neither does even the higher form of
+religious inspiration suffice for the religious life; even the most
+exalted mystic must return to the world, and use his reason to employ
+the results of his experience in daily life. You may call it communion
+with the Divine, or you may call it a temporary crystallisation of the
+mind. Until science can teach us to reproduce such phenomena at will,
+science cannot claim to have explained them; and they can be judged only
+by their fruits.
+
+From that time until his death, Pascal was closely associated with the
+society of Port-Royal which his sister Jacqueline, who predeceased him,
+had joined as a _religieuse_; the society was then fighting for its life
+against the Jesuits. Five propositions, judged by a committee of
+cardinals and theologians at Rome to be heretical, were found to be put
+forward in the work of Jansenius; and the society of Port-Royal, the
+representative of Jansenism among devotional communities, suffered a
+blow from which it never revived. It is not the place here to review the
+bitter controversy and conflict; the best account, from the point of
+view of a critic of genius who took no side, who was neither Jansenist
+nor Jesuit, Christian nor infidel, is that in the great book of
+Sainte-Beuve, _Port-Royal_. And in this book the parts devoted to Pascal
+himself are among the most brilliant pages of criticism that
+Sainte-Beuve ever wrote. It is sufficient to notice that the next
+occupation of Pascal, after his conversion, was to write these eighteen
+"Letters," which as prose are of capital importance in the foundation of
+French classical style, and which as polemic are surpassed by none, not
+by Demosthenes, or Cicero, or Swift. They have the limitation of all
+polemic and forensic: they persuade, they seduce, they are unfair. But
+it is also unfair to assert that, in these _Letters to a Provincial_,
+Pascal was attacking the Society of Jesus in itself. He was attacking
+rather a particular school of casuistry which relaxed the requirements
+of the Confessional; a school which certainly flourished amongst the
+Society of Jesus at that time, and of which the Spaniards Escobar and
+Molina are the most eminent authorities. He undoubtedly abused the art
+of quotation, as a polemical writer can hardly help but do; but there
+were abuses for him to abuse; and he did the job thoroughly. His
+_Letters_ must not be called theology. Academic theology was not a
+department in which Pascal was versed; when necessary, the fathers of
+Port-Royal came to his aid. The _Letters_ are the work of one of the
+finest mathematical minds of any time, and of a man of the world who
+addressed, not theologians, but the world in general--all of the
+cultivated and many of the less cultivated of the French laity; and with
+this public they made an astonishing success.
+
+During this time Pascal never wholly abandoned his scientific interests.
+Though in his religious writings he composed slowly and painfully, and
+revised often, in matters of mathematics his mind seemed to move with
+consummate natural ease and grace. Discoveries and inventions sprang
+from his brain without effort; among the minor devices of this later
+period, the first omnibus service in Paris is said to owe its origin to
+his inventiveness. But rapidly failing health, and absorption in the
+great work he had in mind, left him little time and energy during the
+last two years of his life.
+
+The plan of what we call the _Pensées_ formed itself about 1660. The
+completed book was to have been a carefully constructed defence of
+Christianity, a true Apology and a kind of Grammar of Assent, setting
+forth the reasons which will convince the intellect. As I have indicated
+before, Pascal was not a theologian, and on dogmatic theology had
+recourse to his spiritual advisers. Nor was he indeed a systematic
+philosopher. He was a man with an immense genius for science, and at the
+same time a natural psychologist and moralist. As he was a great
+literary artist, his book would have been also his own spiritual
+autobiography; his style, free from all diminishing idiosyncrasies, was
+yet very personal. Above all, he was a man of strong passions; and his
+intellectual passion for truth was reinforced by his passionate
+dissatisfaction with human life unless a spiritual explanation could be
+found.
+
+We must regard the _Pensées_ as merely the first notes for a work which
+he left far from completion; we have, in Sainte-Beuve's words, a tower
+of which the stones have been laid on each other, but not cemented, and
+the structure unfinished. In early years his memory had been amazingly
+retentive of anything that he wished to remember; and had it not been
+impaired by increasing illness and pain, he probably would not have been
+obliged to set down these notes at all. But taking the book as it is
+left to us, we still find that it occupies a unique place in the history
+of French literature and in the history of religious meditation.
+
+To understand the method which Pascal employs, the reader must be
+prepared to follow the process of the mind of the intelligent believer.
+The Christian thinker--and I mean the man who is trying consciously and
+conscientiously to explain to himself the sequence which culminated in
+faith, rather than the public apologist--proceeds by rejection and
+elimination. He finds the world to be so and so; he finds its character
+inexplicable by any non-religious theory; among religions he finds
+Christianity, and Catholic Christianity, to account most satisfactorily
+for the world and especially for the moral world within; and thus, by
+what Newman calls "powerful and concurrent" reasons, he finds himself
+inexorably committed to the dogma of the Incarnation. To the unbeliever,
+this method seems disingenuous and perverse; for the unbeliever is, as a
+rule, not so greatly troubled to explain the world to himself, nor so
+greatly distressed by its disorder; nor is he generally concerned (in
+modern terms) to "preserve values." He does not consider that if certain
+emotional states, certain developments of character, and what in the
+highest sense can be called "saintliness" are inherently and by
+inspection known to be good, then the satisfactory explanation of the
+world must be an explanation which will admit the "reality" of these
+values. Nor does he consider such reasoning admissible; he would, so to
+speak, trim his values according to his cloth, because to him such
+values are of no great value. The unbeliever starts from the other end,
+and as likely as not with the question: Is a case of human
+parthenogenesis credible? and this he would call going straight to the
+heart of the matter. Now Pascal's method is, on the whole, the method
+natural and right for the Christian; and the opposite method is that
+taken by Voltaire. It is worth while to remember that Voltaire, in his
+attempt to refute Pascal, has given once and for all the type of such
+refutation; and that later opponents of Pascal's Apology for the
+Christian Faith have contributed little beyond psychological
+irrelevancies. For Voltaire has presented, better than any one since,
+what is the unbelieving point of view; and in the end we must all choose
+for ourselves between one point of view and another.
+
+I have said above that Pascal's method is "on the whole" that of the
+typical Christian apologist; and this reservation was directed at
+Pascal's belief in miracles, which plays a larger part in his
+construction than it would in that, at least, of the modern liberal
+Catholic. It would seem fantastic to accept Christianity because we
+first believe the Gospel miracles to be true, and it would seem impious
+to accept it primarily because we believe more recent miracles to be
+true; we accept the miracles, or some miracles, to be true because we
+believe the Gospel of Jesus Christ: we found our belief in the miracles
+on the Gospel, not our belief in the Gospel on the miracles. But it must
+be remembered that Pascal had been deeply impressed by a contemporary
+miracle, known as the miracle of the Holy Thorn: a thorn reputed to have
+been preserved from the Crown of Our Lord was pressed upon an ulcer
+which quickly healed. Sainte-Beuve, who as a medical man felt himself on
+solid ground, discusses fully the possible explanation of this apparent
+miracle. It is true that the miracle happened at Port-Royal, and that it
+arrived opportunely to revive the depressed spirits of the community in
+its political afflictions; and it is likely that Pascal was the more
+inclined to believe a miracle which was performed upon his beloved
+sister. In any case, it probably led him to assign a place to miracles,
+in his study of faith, which is not quite that which we should give to
+them ourselves.
+
+Now the great adversary against whom Pascal set himself, from the time
+of his first conversations with M. de Saci at Port-Royal, was Montaigne.
+One cannot destroy Pascal, certainly; but of all authors Montaigne is
+one of the least destructible. You could as well dissipate a fog by
+flinging hand-grenades into it. For Montaigne is a fog, a gas, a fluid,
+insidious element. He does not reason, he insinuates, charms, and
+influences; or if he reasons, you must be prepared for his having some
+other design upon you than to convince you by his argument. It is
+hardly too much to say that Montaigne is the most essential author to
+know, if we would understand the course of French thought during the
+last three hundred years. In every way, the influence of Montaigne was
+repugnant to the men of Port-Royal. Pascal studied him with the
+intention of demolishing him. Yet, in the _Pensées_, at the very end of
+his life, we find passage after passage, and the slighter they are the
+more significant, almost "lifted" out of Montaigne, down to a figure of
+speech or a word. The parallels[A] are most often with the long essay of
+Montaigne called _Apologie de Raymond Sébond_--an astonishing piece of
+writing upon which Shakespeare also probably drew in _Hamlet_. Indeed,
+by the time a man knew Montaigne well enough to attack him, he would
+already be thoroughly infected by him.
+
+    [A] Cf. the use of the simile of the _couvreur_. For comparing
+    parallel passages, the edition of the _Pensées_ by Henri Massis (_A
+    la cité des livres_) is better than the two-volume edition of
+    Jacques Chevalier (Gabalda). It seems just possible that in the
+    latter edition, and also in his biographical study (_Pascal_; by
+    Jacques Chevalier, English translation, published by Sheed & Ward),
+    M. Chevalier is a little over-zealous to demonstrate the perfect
+    orthodoxy of Pascal.
+
+It would, however, be grossly unfair to Pascal, to Montaigne, and indeed
+to French literature, to leave the matter at that. It is no diminution
+of Pascal, but only an aggrandisement of Montaigne. Had Montaigne been
+an ordinary life-sized sceptic, a small man like Anatole France, or even
+a greater man like Renan, or even like the greatest sceptic of all,
+Voltaire, this "influence" would be to the discredit of Pascal; but if
+Montaigne had been no more than Voltaire, he could not have affected
+Pascal at all. The picture of Montaigne which offers itself first to our
+eyes, that of the original and independent solitary "personality,"
+absorbed in amused analysis of himself, is deceptive. Montaigne's is no
+_limited_ Pyrrhonism, like that of Voltaire, Renan, or France. He
+exists, so to speak, on a plan of numerous concentric circles, the most
+apparent of which is the small inmost circle, a personal puckish
+scepticism which can be easily aped if not imitated. But what makes
+Montaigne a very great figure is that he succeeded, God knows how--for
+Montaigne very likely did not know that he had done it--it is not the
+sort of thing that men _can_ observe about themselves, for it is
+essentially bigger than the individual's consciousness--he succeeded in
+giving expression to the scepticism of _every_ human being. For every
+man who thinks and lives by thought must have his own scepticism, that
+which stops at the question, that which ends in denial, or that which
+leads to faith and which is somehow integrated into the faith which
+transcends it. And Pascal, as the type of one kind of religious
+believer, which is highly passionate and ardent, but passionate only
+through a powerful and regulated intellect, is in the first sections of
+his unfinished Apology for Christianity facing unflinchingly the demon
+of doubt which is inseparable from the spirit of belief.
+
+There is accordingly something quite different from an influence which
+would prove Pascal's weakness; there is a real affinity between his
+doubt and that of Montaigne; and through the common kinship with
+Montaigne Pascal is related to the noble and distinguished line of
+French moralists, from La Rochefoucauld down. In the honesty with which
+they face the _données_ of the actual world this French tradition has a
+unique quality in European literature, and in the seventeenth century
+Hobbes is crude and uncivilised in comparison.
+
+Pascal is a man of the world among ascetics, and an ascetic among men of
+the world; he had the knowledge of worldliness and the passion of
+asceticism, and in him the two are fused into an individual whole. The
+majority of mankind is lazy-minded, incurious, absorbed in vanities, and
+tepid in emotion, and is therefore incapable of either much doubt or
+much faith; and when the ordinary man calls himself a sceptic or an
+unbeliever, that is ordinarily a simple pose, cloaking a disinclination
+to think anything out to a conclusion. Pascal's disillusioned analysis
+of human bondage is sometimes interpreted to mean that Pascal was really
+and finally an unbeliever, who, in his despair, was incapable of
+enduring reality and enjoying the heroic satisfaction of the free man's
+worship of nothing. His despair, his disillusion, are, however, no
+illustration of personal weakness; they are perfectly objective, because
+they are essential moments in the progress of the intellectual soul; and
+for the type of Pascal they are the analogue of the drought, the dark
+night, which is an essential stage in the progress of the Christian
+mystic. A similar despair, when it is arrived at by a diseased character
+or an impure soul, may issue in the most disastrous consequences though
+with the most superb manifestations; and thus we get _Gulliver's
+Travels_; but in Pascal we find no such distortion; his despair is in
+itself more terrible than Swift's, because our heart tells us that it
+corresponds exactly to the facts and cannot be dismissed as mental
+disease; but it was also a despair which was a necessary prelude to, and
+element in, the joy of faith.
+
+I do not wish to enter any further than necessary upon the question of
+the heterodoxy of Jansenism; and it is no concern of this essay, whether
+the Five Propositions condemned at Rome were really maintained by
+Jansenius in his book _Augustinus_; or whether we should deplore or
+approve the consequent decay (indeed with some persecution) of
+Port-Royal. It is impossible to discuss the matter without becoming
+involved as a controversialist either for or against Rome. But in a man
+of the type of Pascal--and the type always exists--there is, I think, an
+ingredient of what may be called Jansenism of temperament, without
+identifying it with the Jansenism of Jansenius and of other devout and
+sincere, but not immensely gifted doctors.[B] It is accordingly needful
+to state in brief what the dangerous doctrine of Jansenius was, without
+advancing too far into theological refinements. It is recognised in
+Christian theology--and indeed on a lower plane it is recognised by all
+men in affairs of daily life--that freewill or the natural effort and
+ability of the individual man, and also supernatural _grace_, a gift
+accorded we know not quite how, are both required, in co-operation, for
+salvation. Though numerous theologians have set their wits at the
+problem, it ends in a mystery which we can perceive but not finally
+decipher. At least, it is obvious that, like any doctrine, a slight
+excess or deviation to one side or the other will precipitate a heresy.
+The Pelagians, who were refuted by St. Augustine, emphasised the
+efficacy of human effort and belittled the importance of supernatural
+grace. The Calvinists emphasised the degradation of man through Original
+Sin, and considered mankind so corrupt that the will was of no avail;
+and thus fell into the doctrine of predestination. It was upon the
+doctrine of grace according to St. Augustine that the Jansenists relied;
+and the _Augustinus_ of Jansenius was presented as a sound exposition of
+the Augustinian views.
+
+    [B] The great man of Port-Royal was of course Saint-Cyran, but any
+    one who is interested will certainly consult, first of all, the book
+    of Sainte-Beuve mentioned.
+
+Such heresies are never antiquated, because they forever assume new
+forms. For instance, the insistence upon good works and "service" which
+is preached from many quarters, or the simple faith that any one who
+lives a good and useful life need have no "morbid" anxieties about
+salvation, is a form of Pelagianism. On the other hand, one sometimes
+hears enounced the view that it will make no real difference if all the
+traditional religious sanctions for moral behaviour break down, because
+those who are born and bred to be nice people will always prefer to
+behave nicely, and those who are not will behave otherwise in any case:
+and this is surely a form of predestination--for the hazard of being
+born a nice person or not is as uncertain as the gift of grace.
+
+It is likely that Pascal was attracted as much by the fruits of
+Jansenism in the life of Port-Royal as by the doctrine itself. This
+devout, ascetic, thoroughgoing society, striving heroically in the midst
+of a relaxed and easy-going Christianity, was formed to attract a nature
+so concentrated, so passionate, and so thoroughgoing as Pascal's. But
+the insistence upon the degraded and helpless state of man, in
+Jansenism, is something also to which we must be grateful, for to it we
+owe the magnificent analysis of human motives and occupations which was
+to have constituted the early part of his book. And apart from the
+Jansenism which is the work of a not very eminent bishop who wrote a
+Latin treatise which is now unread, there is also, so to speak, a
+Jansenism of the individual biography. A moment of Jansenism may
+naturally take place, and take place rightly, in the individual;
+particularly in the life of a man of great and intense intellectual
+powers, who cannot avoid seeing through human beings and observing the
+vanity of their thoughts and of their avocations, their dishonesty and
+self-deceptions, the insincerity of their emotions, their cowardice, the
+pettiness of their real ambitions. Actually, considering that Pascal
+died at the age of thirty-nine, one must be amazed at the balance and
+justice of his observations; much greater maturity is required for these
+qualities, than for any mathematical or scientific greatness. How easily
+his brooding on _the misery of man without God_ might have encouraged in
+him the sin of spiritual pride, the _concupiscence de l'esprit_, and how
+fast a hold he has of humility!
+
+And although Pascal brings to his work the same powers which he exerted
+in science, it is not as a scientist that he presents himself. He does
+not seem to say to the reader: I am one of the most distinguished
+scientists of the day; I understand many matters which will always be
+mysteries to you, and through science I have come to the Faith; you
+therefore who are not initiated into science ought to have faith if I
+have it. He is fully aware of the difference of subject-matter; and his
+famous distinction between the _esprit de géométrie_ and the _esprit de
+finesse_ is one to ponder over. It is the just combination of the
+scientist, the _honnête homme_, and the religious nature with a
+passionate craving for God, that makes Pascal unique. He succeeds where
+Descartes fails; for in Descartes the element of _esprit de géométrie_
+is excessive.[C] And in a few phrases about Descartes, in the present
+book, Pascal laid his finger on the place of weakness.
+
+    [C] For a brilliant criticism of the errors of Descartes from a
+    theological point of view the reader is referred to _Three
+    Reformers_ by Jacques Maritain (translation published by Sheed &
+    Ward).
+
+He who reads this book will observe at once its fragmentary nature; but
+only after some study will perceive that the fragmentariness lies in the
+expression more than in the thought. The "thoughts" cannot be detached
+from each other and quoted as if each were complete in itself. _Le cœur
+a ses raisons que la raison ne connaît point_: how often one has heard
+that quoted, and quoted often to the wrong purpose! For this is by no
+means an exaltation of the "heart" over the "head," a defence of
+unreason. The heart, in Pascal's terminology, is itself truly rational
+if it is truly the heart. For him, in theological matters, which seemed
+to him much larger, more difficult, and more important than scientific
+matters, the whole personality is involved.
+
+We cannot quite understand any of the parts, fragmentary as they are,
+without some understanding of the whole. Capital, for instance, is his
+analysis of the _three orders_: the order of nature, the order of mind,
+and the order of charity. These three are _discontinuous_; the higher is
+not implicit in the lower as in an evolutionary doctrine it would be.[D]
+In this distinction Pascal offers much about which the modern world
+would do well to think. And indeed, because of his unique combination
+and balance of qualities, I know of no religious writer more pertinent
+to our time. The great mystics like St. John of the Cross, are
+primarily for readers with a special determination of purpose; the
+devotional writers, such as St. François de Sales, are primarily for
+those who already feel consciously desirous of the love of God; the
+great theologians are for those interested in theology. But I can think
+of no Christian writer, not Newman even, more to be commended than
+Pascal to those who doubt, but who have the mind to conceive, and the
+sensibility to feel, the disorder, the futility, the meaninglessness,
+the mystery of life and suffering, and who can only find peace through a
+satisfaction of the whole being.
+
+    [D] An important modern theory of discontinuity, suggested partly by
+    Pascal, is sketched in the collected fragments of _Speculations_ by
+    T. E. Hulme (Kegan Paul).
+
+T. S. ELIOT.
+
+
+
+
+CONTENTS
+
+
+                                                     Page
+         INTRODUCTION By T. S. Eliot                 vii
+SECTION
+I.       THOUGHTS ON MIND AND ON STYLE                 1
+II.      THE MISERY OF MAN WITHOUT GOD                14
+III.     OF THE NECESSITY OF THE WAGER                52
+IV.      OF THE MEANS OF BELIEF                       71
+V.       JUSTICE AND THE REASON OF EFFECTS            83
+VI.      THE PHILOSOPHERS                             96
+VII.     MORALITY AND DOCTRINE                       113
+VIII.    THE FUNDAMENTALS OF THE CHRISTIAN RELIGION  152
+IX.      PERPETUITY                                  163
+X.       TYPOLOGY                                    181
+XI.      THE PROPHECIES                              198
+XII.     PROOFS OF JESUS CHRIST                      222
+XIII.    THE MIRACLES                                238
+XIV.     APPENDIX: POLEMICAL FRAGMENTS               257
+         NOTES                                       273
+         INDEX                                       289
+
+       *       *       *       *       *
+
+
+NOTE
+
+_Passages_ erased by Pascal are enclosed in square brackets, thus [].
+_Words_, added or corrected by the editor of the text, are similarly
+denoted, but are in italics.
+
+It has been seen fit to transfer Fragment 514 of the French edition to
+the Notes. All subsequent Fragments have accordingly been renumbered.
+
+
+
+
+SECTION I
+
+THOUGHTS ON MIND AND ON STYLE
+
+
+1
+
+
+_The difference between the mathematical and the intuitive mind._[1]--In
+the one the principles are palpable, but removed from ordinary use; so
+that for want of habit it is difficult to turn one's mind in that
+direction: but if one turns it thither ever so little, one sees the
+principles fully, and one must have a quite inaccurate mind who reasons
+wrongly from principles so plain that it is almost impossible they
+should escape notice.
+
+But in the intuitive mind the principles are found in common use, and
+are before the eyes of everybody. One has only to look, and no effort is
+necessary; it is only a question of good eyesight, but it must be good,
+for the principles are so subtle and so numerous, that it is almost
+impossible but that some escape notice. Now the omission of one
+principle leads to error; thus one must have very clear sight to see all
+the principles, and in the next place an accurate mind not to draw false
+deductions from known principles.
+
+All mathematicians would then be intuitive if they had clear sight, for
+they do not reason incorrectly from principles known to them; and
+intuitive minds would be mathematical if they could turn their eyes to
+the principles of mathematics to which they are unused.
+
+The reason, therefore, that some intuitive minds are not mathematical is
+that they cannot at all turn their attention to the principles of
+mathematics. But the reason that mathematicians are not intuitive is
+that they do not see what is before them, and that, accustomed to the
+exact and plain principles of mathematics, and not reasoning till they
+have well inspected and arranged their principles, they are lost in
+matters of intuition where the principles do not allow of such
+arrangement. They are scarcely seen; they are felt rather than seen;
+there is the greatest difficulty in making them felt by those who do
+not of themselves perceive them. These principles are so fine and so
+numerous that a very delicate and very clear sense is needed to perceive
+them, and to judge rightly and justly when they are perceived, without
+for the most part being able to demonstrate them in order as in
+mathematics; because the principles are not known to us in the same way,
+and because it would be an endless matter to undertake it. We must see
+the matter at once, at one glance, and not by a process of reasoning, at
+least to a certain degree. And thus it is rare that mathematicians are
+intuitive, and that men of intuition are mathematicians, because
+mathematicians wish to treat matters of intuition mathematically, and
+make themselves ridiculous, wishing to begin with definitions and then
+with axioms, which is not the way to proceed in this kind of reasoning.
+Not that the mind does not do so, but it does it tacitly, naturally, and
+without technical rules; for the expression of it is beyond all men, and
+only a few can feel it.
+
+Intuitive minds, on the contrary, being thus accustomed to judge at a
+single glance, are so astonished when they are presented with
+propositions of which they understand nothing, and the way to which is
+through definitions and axioms so sterile, and which they are not
+accustomed to see thus in detail, that they are repelled and
+disheartened.
+
+But dull minds are never either intuitive or mathematical.
+
+Mathematicians who are only mathematicians have exact minds, provided
+all things are explained to them by means of definitions and axioms;
+otherwise they are inaccurate and insufferable, for they are only right
+when the principles are quite clear.
+
+And men of intuition who are only intuitive cannot have the patience to
+reach to first principles of things speculative and conceptual, which
+they have never seen in the world, and which are altogether out of the
+common.
+
+
+2
+
+There are different kinds of right understanding;[2] some have right
+understanding in a certain order of things, and not in others, where
+they go astray. Some draw conclusions well from a few premises, and this
+displays an acute judgment.
+
+Others draw conclusions well where there are many premises.
+
+For example, the former easily learn hydrostatics, where the premises
+are few, but the conclusions are so fine that only the greatest
+acuteness can reach them.
+
+And in spite of that these persons would perhaps not be great
+mathematicians, because mathematics contain a great number of premises,
+and there is perhaps a kind of intellect that can search with ease a few
+premises to the bottom, and cannot in the least penetrate those matters
+in which there are many premises.
+
+There are then two kinds of intellect: the one able to penetrate acutely
+and deeply into the conclusions of given premises, and this is the
+precise intellect; the other able to comprehend a great number of
+premises without confusing them, and this is the mathematical intellect.
+The one has force and exactness, the other comprehension. Now the one
+quality can exist without the other; the intellect can be strong and
+narrow, and can also be comprehensive and weak.
+
+
+3
+
+Those who are accustomed to judge by feeling do not understand the
+process of reasoning, for they would understand at first sight, and are
+not used to seek for principles. And others, on the contrary, who are
+accustomed to reason from principles, do not at all understand matters
+of feeling, seeking principles, and being unable to see at a glance.
+
+
+4
+
+_Mathematics, intuition._--True eloquence makes light of eloquence, true
+morality makes light of morality; that is to say, the morality of the
+judgment, which has no rules, makes light of the morality of the
+intellect.
+
+For it is to judgment that perception belongs, as science belongs to
+intellect. Intuition is the part of judgment, mathematics of intellect.
+
+To make light of philosophy is to be a true philosopher.
+
+
+5
+
+Those who judge of a work by rule[3] are in regard to others as those
+who have a watch are in regard to others. One says, "It is two hours
+ago"; the other says, "It is only three-quarters of an hour." I look at
+my watch, and say to the one, "You are weary," and to the other, "Time
+gallops with you"; for it is only an hour and a half ago, and I laugh
+at those who tell me that time goes slowly with me, and that I judge by
+imagination. They do not know that I judge by my watch.[4]
+
+
+6
+
+Just as we harm the understanding, we harm the feelings also.
+
+The understanding and the feelings are moulded by intercourse; the
+understanding and feelings are corrupted by intercourse. Thus good or
+bad society improves or corrupts them. It is, then, all-important to
+know how to choose in order to improve and not to corrupt them; and we
+cannot make this choice, if they be not already improved and not
+corrupted. Thus a circle is formed, and those are fortunate who escape
+it.
+
+
+7
+
+The greater intellect one has, the more originality one finds in men.
+Ordinary persons find no difference between men.
+
+
+8
+
+There are many people who listen to a sermon in the same way as they
+listen to vespers.
+
+
+9
+
+When we wish to correct with advantage, and to show another that he
+errs, we must notice from what side he views the matter, for on that
+side it is usually true, and admit that truth to him, but reveal to him
+the side on which it is false. He is satisfied with that, for he sees
+that he was not mistaken, and that he only failed to see all sides. Now,
+no one is offended at not seeing everything; but one does not like to be
+mistaken, and that perhaps arises from the fact that man naturally
+cannot see everything, and that naturally he cannot err in the side he
+looks at, since the perceptions of our senses are always true.
+
+
+10
+
+People are generally better persuaded by the reasons which they have
+themselves discovered than by those which have come into the mind of
+others.
+
+
+11
+
+All great amusements are dangerous to the Christian life; but among all
+those which the world has invented there is none more to be feared than
+the theatre. It is a representation of the passions so natural and so
+delicate that it excites them and gives birth to them in our hearts,
+and, above all, to that of love, principally when it is represented as
+very chaste and virtuous. For the more innocent it appears to innocent
+souls, the more they are likely to be touched by it. Its violence
+pleases our self-love, which immediately forms a desire to produce the
+same effects which are seen so well represented; and, at the same time,
+we make ourselves a conscience founded on the propriety of the feelings
+which we see there, by which the fear of pure souls is removed, since
+they imagine that it cannot hurt their purity to love with a love which
+seems to them so reasonable.
+
+So we depart from the theatre with our heart so filled with all the
+beauty and tenderness of love, the soul and the mind so persuaded of its
+innocence, that we are quite ready to receive its first impressions, or
+rather to seek an opportunity of awakening them in the heart of another,
+in order that we may receive the same pleasures and the same sacrifices
+which we have seen so well represented in the theatre.
+
+
+12
+
+Scaramouch,[5] who only thinks of one thing.
+
+The doctor,[6] who speaks for a quarter of an hour after he has said
+everything, so full is he of the desire of talking.
+
+
+13
+
+One likes to see the error, the passion of Cleobuline,[7] because she is
+unconscious of it. She would be displeasing, if she were not deceived.
+
+
+14
+
+When a natural discourse paints a passion or an effect, one feels within
+oneself the truth of what one reads, which was there before, although
+one did not know it. Hence one is inclined to love him who makes us feel
+it, for he has not shown us his own riches, but ours. And thus this
+benefit renders him pleasing to us, besides that such community of
+intellect as we have with him necessarily inclines the heart to love.
+
+
+15
+
+Eloquence, which persuades by sweetness, not by authority; as a tyrant,
+not as a king.
+
+
+16
+
+Eloquence is an art of saying things in such a way--(1) that those to
+whom we speak may listen to them without pain and with pleasure; (2)
+that they feel themselves interested, so that self-love leads them more
+willingly to reflection upon it.
+
+It consists, then, in a correspondence which we seek to establish
+between the head and the heart of those to whom we speak on the one
+hand, and, on the other, between the thoughts and the expressions which
+we employ. This assumes that we have studied well the heart of man so as
+to know all its powers, and then to find the just proportions of the
+discourse which we wish to adapt to them. We must put ourselves in the
+place of those who are to hear us, and make trial on our own heart of
+the turn which we give to our discourse in order to see whether one is
+made for the other, and whether we can assure ourselves that the hearer
+will be, as it were, forced to surrender. We ought to restrict
+ourselves, so far as possible, to the simple and natural, and not to
+magnify that which is little, or belittle that which is great. It is not
+enough that a thing be beautiful; it must be suitable to the subject,
+and there must be in it nothing of excess or defect.
+
+
+17
+
+Rivers are roads which move,[8] and which carry us whither we desire to
+go.
+
+
+18
+
+When we do not know the truth of a thing, it is of advantage that there
+should exist a common error which determines the mind of man, as, for
+example, the moon, to which is attributed the change of seasons, the
+progress of diseases, etc. For the chief malady of man is restless
+curiosity about things which he cannot understand; and it is not so bad
+for him to be in error as to be curious to no purpose.
+
+The manner in which Epictetus, Montaigne, and Salomon de Tultie[9]
+wrote, is the most usual, the most suggestive, the most remembered, and
+the oftenest quoted; because it is entirely composed of thoughts born
+from the common talk of life. As when we speak of the common error which
+exists among men that the moon is the cause of everything, we never fail
+to say that Salomon de Tultie says that when we do not know the truth
+of a thing, it is of advantage that there should exist a common error,
+etc.; which is the thought above.
+
+
+19
+
+The last thing one settles in writing a book is what one should put in
+first.
+
+
+20
+
+_Order._--Why should I undertake to divide my virtues into four rather
+than into six? Why should I rather establish virtue in four, in two, in
+one? Why into _Abstine et sustine_[10] rather than into "Follow
+Nature,"[11] or, "Conduct your private affairs without injustice," as
+Plato,[12] or anything else? But there, you will say, everything is
+contained in one word. Yes, but it is useless without explanation, and
+when we come to explain it, as soon as we unfold this maxim which
+contains all the rest, they emerge in that first confusion which you
+desired to avoid. So, when they are all included in one, they are hidden
+and useless, as in a chest, and never appear save in their natural
+confusion. Nature has established them all without including one in the
+other.
+
+
+21
+
+Nature has made all her truths independent of one another. Our art makes
+one dependent on the other. But this is not natural. Each keeps its own
+place.
+
+
+22
+
+Let no one say that I have said nothing new; the arrangement of the
+subject is new. When we play tennis, we both play with the same ball,
+but one of us places it better.
+
+I had as soon it said that I used words employed before. And in the same
+way if the same thoughts in a different arrangement do not form a
+different discourse, no more do the same words in their different
+arrangement form different thoughts!
+
+
+23
+
+Words differently arranged have a different meaning, and meanings
+differently arranged have different effects.
+
+
+24
+
+_Language._--We should not turn the mind from one thing to another,
+except for relaxation, and that when it is necessary and the time
+suitable, and not otherwise. For he that relaxes out of season wearies,
+and he who wearies us out of season makes us languid, since we turn
+quite away. So much does our perverse lust like to do the contrary of
+what those wish to obtain from us without giving us pleasure, the coin
+for which we will do whatever is wanted.
+
+
+25
+
+_Eloquence._--It requires the pleasant and the real; but the pleasant
+must itself be drawn from the true.
+
+
+26
+
+Eloquence is a painting of thought; and thus those who, after having
+painted it, add something more, make a picture instead of a portrait.
+
+
+27
+
+_Miscellaneous. Language._--Those who make antitheses by forcing words
+are like those who make false windows for symmetry. Their rule is not to
+speak accurately, but to make apt figures of speech.
+
+
+28
+
+Symmetry is what we see at a glance; based on the fact that there is no
+reason for any difference, and based also on the face of man; whence it
+happens that symmetry is only wanted in breadth, not in height or depth.
+
+
+29
+
+When we see a natural style, we are astonished and delighted; for we
+expected to see an author, and we find a man. Whereas those who have
+good taste, and who seeing a book expect to find a man, are quite
+surprised to find an author. _Plus poetice quam humane locutus es._
+Those honour Nature well, who teach that she can speak on everything,
+even on theology.
+
+
+30
+
+We only consult the ear because the heart is wanting. The rule is
+uprightness.
+
+Beauty of omission, of judgment.
+
+
+31
+
+All the false beauties which we blame in Cicero have their admirers, and
+in great number.
+
+
+32
+
+There is a certain standard of grace and beauty which consists in a
+certain relation between our nature, such as it is, weak or strong, and
+the thing which pleases us.
+
+Whatever is formed according to this standard pleases us, be it house,
+song, discourse, verse, prose, woman, birds, rivers, trees, rooms,
+dress, etc. Whatever is not made according to this standard displeases
+those who have good taste.
+
+And as there is a perfect relation between a song and a house which are
+made after a good model, because they are like this good model, though
+each after its kind; even so there is a perfect relation between things
+made after a bad model. Not that the bad model is unique, for there are
+many; but each bad sonnet, for example, on whatever false model it is
+formed, is just like a woman dressed after that model.
+
+Nothing makes us understand better the ridiculousness of a false sonnet
+than to consider nature and the standard, and then to imagine a woman or
+a house made according to that standard.
+
+
+33
+
+_Poetical beauty._--As we speak of poetical beauty, so ought we to speak
+of mathematical beauty and medical beauty. But we do not do so; and the
+reason is that we know well what is the object of mathematics, and that
+it consists in proofs, and what is the object of medicine, and that it
+consists in healing. But we do not know in what grace consists, which is
+the object of poetry. We do not know the natural model which we ought to
+imitate; and through lack of this knowledge, we have coined fantastic
+terms, "The golden age," "The wonder of our times," "Fatal," etc., and
+call this jargon poetical beauty.[13]
+
+But whoever imagines a woman after this model, which consists in saying
+little things in big words, will see a pretty girl adorned with mirrors
+and chains, at whom he will smile; because we know better wherein
+consists the charm of woman than the charm of verse. But those who are
+ignorant would admire her in this dress, and there are many villages in
+which she would be taken for the queen; hence we call sonnets made after
+this model "Village Queens."
+
+
+34
+
+No one passes in the world as skilled in verse unless he has put up the
+sign of a poet, a mathematician, etc. But educated people do not want a
+sign, and draw little distinction between the trade of a poet and that
+of an embroiderer.
+
+People of education are not called poets or mathematicians, etc.; but
+they are all these, and judges of all these. No one guesses what they
+are. When they come into society, they talk on matters about which the
+rest are talking. We do not observe in them one quality rather than
+another, save when they have to make use of it. But then we remember it,
+for it is characteristic of such persons that we do not say of them that
+they are fine speakers, when it is not a question of oratory, and that
+we say of them that they are fine speakers, when it is such a question.
+
+It is therefore false praise to give a man when we say of him, on his
+entry, that he is a very clever poet; and it is a bad sign when a man is
+not asked to give his judgment on some verses.
+
+
+35
+
+We should not be able to say of a man, "He is a mathematician," or "a
+preacher," or "eloquent"; but that he is "a gentleman." That universal
+quality alone pleases me. It is a bad sign when, on seeing a person, you
+remember his book. I would prefer you to see no quality till you meet it
+and have occasion to use it (_Ne quid nimis_[14]), for fear some one
+quality prevail and designate the man. Let none think him a fine
+speaker, unless oratory be in question, and then let them think it.
+
+
+36
+
+Man is full of wants: he loves only those who can satisfy them all.
+"This one is a good mathematician," one will say. But I have nothing to
+do with mathematics; he would take me for a proposition. "That one is a
+good soldier." He would take me for a besieged town. I need, then, an
+upright man who can accommodate himself generally to all my wants.
+
+
+37
+
+[Since we cannot be universal and know all that is to be known of
+everything, we ought to know a little about everything. For it is far
+better to know something about everything than to know all about one
+thing. This universality is the best. If we can have both, still better;
+but if we must choose, we ought to choose the former. And the world
+feels this and does so; for the world is often a good judge.]
+
+
+38
+
+A poet and not an honest man.
+
+
+39
+
+If lightning fell on low places, etc., poets, and those who can only
+reason about things of that kind, would lack proofs.
+
+
+40
+
+If we wished to prove the examples which we take to prove other things,
+we should have to take those other things to be examples; for, as we
+always believe the difficulty is in what we wish to prove, we find the
+examples clearer and a help to demonstration.
+
+Thus when we wish to demonstrate a general theorem, we must give the
+rule as applied to a particular case; but if we wish to demonstrate a
+particular case, we must begin with the general rule. For we always find
+the thing obscure which we wish to prove, and that clear which we use
+for the proof; for, when a thing is put forward to be proved, we first
+fill ourselves with the imagination that it is therefore obscure, and on
+the contrary that what is to prove it is clear, and so we understand it
+easily.
+
+
+41
+
+_Epigrams of Martial._--Man loves malice, but not against one-eyed men
+nor the unfortunate, but against the fortunate and proud. People are
+mistaken in thinking otherwise.
+
+For lust is the source of all our actions, and humanity, etc. We must
+please those who have humane and tender feelings. That epigram about two
+one-eyed people is worthless,[15] for it does not console them, and only
+gives a point to the author's glory. All that is only for the sake of
+the author is worthless. _Ambitiosa recident ornamenta._[16]
+
+
+42
+
+To call a king "Prince" is pleasing, because it diminishes his rank.
+
+
+43
+
+Certain authors, speaking of their works, say, "My book," "My
+commentary," "My history," etc. They resemble middle-class people who
+have a house of their own, and always have "My house" on their tongue.
+They would do better to say, "Our book," "Our commentary," "Our
+history," etc., because there is in them usually more of other people's
+than their own.
+
+
+44
+
+Do you wish people to believe good of you? Don't speak.
+
+
+45
+
+Languages are ciphers, wherein letters are not changed into letters, but
+words into words, so that an unknown language is decipherable.
+
+
+46
+
+A maker of witticisms, a bad character.
+
+
+47
+
+There are some who speak well and write badly. For the place and the
+audience warm them, and draw from their minds more than they think of
+without that warmth.
+
+
+48
+
+When we find words repeated in a discourse, and, in trying to correct
+them, discover that they are so appropriate that we would spoil the
+discourse, we must leave them alone. This is the test; and our attempt
+is the work of envy, which is blind, and does not see that repetition is
+not in this place a fault; for there is no general rule.
+
+
+49
+
+To mask nature and disguise her. No more king, pope, bishop--but _august
+monarch_, etc.; not Paris--_the capital of the kingdom_. There are
+places in which we ought to call Paris, Paris, and others in which we
+ought to call it the capital of the kingdom.
+
+
+50
+
+The same meaning changes with the words which express it. Meanings
+receive their dignity from words instead of giving it to them. Examples
+should be sought....
+
+
+51
+
+Sceptic, for obstinate.
+
+
+52
+
+No one calls another a Cartesian[17] but he who is one himself, a pedant
+but a pedant, a provincial but a provincial; and I would wager it was
+the printer who put it on the title of _Letters to a Provincial_.
+
+
+53
+
+A carriage _upset_ or _overturned_, according to the meaning _To spread
+abroad_ or _upset_, according to the meaning. (The argument by force of
+M. le Maître[18] over the friar.)
+
+
+54
+
+_Miscellaneous._--A form of speech, "I should have liked to apply myself
+to that."
+
+
+55
+
+The _aperitive_ virtue of a key, the _attractive_ virtue of a hook.
+
+
+56
+
+To guess: "The part that I take in your trouble." The Cardinal[19] did
+not want to be guessed.
+
+"My mind is disquieted." _I am disquieted_ is better.
+
+
+57
+
+I always feel uncomfortable under such compliments as these: "I have
+given you a great deal of trouble," "I am afraid I am boring you," "I
+fear this is too long." We either carry our audience with us, or
+irritate them.
+
+
+58
+
+You are ungraceful: "Excuse me, pray." Without that excuse I would not
+have known there was anything amiss. "With reverence be it spoken ...."
+The only thing bad is their excuse.
+
+
+59
+
+"To extinguish the torch of sedition"; too luxuriant. "The restlessness
+of his genius"; two superfluous grand words.
+
+
+
+
+SECTION II
+
+THE MISERY OF MAN WITHOUT GOD
+
+
+60
+
+_First part_: Misery of man without God.
+
+_Second part_: Happiness of man with God.
+
+Or, _First part_: That nature is corrupt. Proved by nature itself.
+
+_Second part_: That there is a Redeemer. Proved by Scripture.
+
+
+61
+
+_Order._--I might well have taken this discourse in an order like this:
+to show the vanity of all conditions of men, to show the vanity of
+ordinary lives, and then the vanity of philosophic lives, sceptics,
+stoics; but the order would not have been kept. I know a little what it
+is, and how few people understand it. No human science can keep it.
+Saint Thomas[20] did not keep it. Mathematics keep it, but they are
+useless on account of their depth.
+
+
+62
+
+_Preface to the first part._--To speak of those who have treated of the
+knowledge of self; of the divisions of Charron,[21] which sadden and
+weary us; of the confusion of Montaigne;[22] that he was quite aware of
+his want of method, and shunned it by jumping from subject to subject;
+that he sought to be fashionable.
+
+His foolish project of describing himself! And this not casually and
+against his maxims, since every one makes mistakes, but by his maxims
+themselves, and by first and chief design. For to say silly things by
+chance and weakness is a common misfortune; but to say them
+intentionally is intolerable, and to say such as that ...
+
+
+63
+
+_Montaigne._--Montaigne's faults are great. Lewd words; this is bad,
+notwithstanding Mademoiselle de Gournay.[23] Credulous; _people without
+eyes_.[24] Ignorant; _squaring the circle,[25] a greater world_.[26] His
+opinions on suicide, on death.[27] He suggests an indifference about
+salvation, _without fear and without repentance_.[28] As his book was
+not written with a religious purpose, he was not bound to mention
+religion; but it is always our duty not to turn men from it. One can
+excuse his rather free and licentious opinions on some relations of life
+(730,231)[29]; but one cannot excuse his thoroughly pagan views on
+death, for a man must renounce piety altogether, if he does not at least
+wish to die like a Christian. Now, through the whole of his book his
+only conception of death is a cowardly and effeminate one.
+
+
+64
+
+It is not in Montaigne, but in myself, that I find all that I see in
+him.
+
+
+65
+
+What good there is in Montaigne can only have been acquired with
+difficulty. The evil that is in him, I mean apart from his morality,
+could have been corrected in a moment, if he had been informed that he
+made too much of trifles and spoke too much of himself.
+
+
+66
+
+One must know oneself. If this does not serve to discover truth, it at
+least serves as a rule of life, and there is nothing better.
+
+
+67
+
+_The vanity of the sciences._--Physical science will not console me for
+the ignorance of morality in the time of affliction. But the science of
+ethics will always console me for the ignorance of the physical
+sciences.
+
+
+68
+
+Men are never taught to be gentlemen, and are taught everything else;
+and they never plume themselves so much on the rest of their knowledge
+as on knowing how to be gentlemen. They only plume themselves on knowing
+the one thing they do not know.
+
+
+69
+
+_The infinites, the mean._--When we read too fast or too slowly, we
+understand nothing.
+
+
+70
+
+_Nature_ ...--[Nature has set us so well in the centre, that if we
+change one side of the balance, we change the other also. _I act._ Τά
+ζῶα τρέχει. This makes me believe that the springs in our brain are so
+adjusted that he who touches one touches also its contrary.]
+
+
+71
+
+Too much and too little wine. Give him none, he cannot find truth; give
+him too much, the same.
+
+
+72
+
+_Man's disproportion._--[This is where our innate knowledge leads us. If
+it be not true, there is no truth in man; and if it be true, he finds
+therein great cause for humiliation, being compelled to abase himself in
+one way or another. And since he cannot exist without this knowledge, I
+wish that, before entering on deeper researches into nature, he would
+consider her both seriously and at leisure, that he would reflect upon
+himself also, and knowing what proportion there is....] Let man then
+contemplate the whole of nature in her full and grand majesty, and turn
+his vision from the low objects which surround him. Let him gaze on that
+brilliant light, set like an eternal lamp to illumine the universe; let
+the earth appear to him a point in comparison with the vast circle
+described by the sun; and let him wonder at the fact that this vast
+circle is itself but a very fine point in comparison with that described
+by the stars in their revolution round the firmament. But if our view be
+arrested there, let our imagination pass beyond; it will sooner exhaust
+the power of conception than nature that of supplying material for
+conception. The whole visible world is only an imperceptible atom in the
+ample bosom of nature. No idea approaches it. We may enlarge our
+conceptions beyond all imaginable space; we only produce atoms in
+comparison with the reality of things. It is an infinite sphere, the
+centre of which is everywhere, the circumference nowhere.[30] In short
+it is the greatest sensible mark of the almighty power of God, that
+imagination loses itself in that thought.
+
+Returning to himself, let man consider what he is in comparison with all
+existence; let him regard himself as lost in this remote corner of
+nature; and from the little cell in which he finds himself lodged, I
+mean the universe, let him estimate at their true value the earth,
+kingdoms, cities, and himself. What is a man in the Infinite?
+
+But to show him another prodigy equally astonishing, let him examine the
+most delicate things he knows. Let a mite be given him, with its minute
+body and parts incomparably more minute, limbs with their joints, veins
+in the limbs, blood in the veins, humours in the blood, drops in the
+humours, vapours in the drops. Dividing these last things again, let him
+exhaust his powers of conception, and let the last object at which he
+can arrive be now that of our discourse. Perhaps he will think that here
+is the smallest point in nature. I will let him see therein a new abyss.
+I will paint for him not only the visible universe, but all that he can
+conceive of nature's immensity in the womb of this abridged atom. Let
+him see therein an infinity of universes, each of which has its
+firmament, its planets, its earth, in the same proportion as in the
+visible world; in each earth animals, and in the last mites, in which he
+will find again all that the first had, finding still in these others
+the same thing without end and without cessation. Let him lose himself
+in wonders as amazing in their littleness as the others in their
+vastness. For who will not be astounded at the fact that our body, which
+a little while ago was imperceptible in the universe, itself
+imperceptible in the bosom of the whole, is now a colossus, a world, or
+rather a whole, in respect of the nothingness which we cannot reach? He
+who regards himself in this light will be afraid of himself, and
+observing himself sustained in the body given him by nature between
+those two abysses of the Infinite and Nothing, will tremble at the sight
+of these marvels; and I think that, as his curiosity changes into
+admiration, he will be more disposed to contemplate them in silence than
+to examine them with presumption.
+
+For in fact what is man in nature? A Nothing in comparison with the
+Infinite, an All in comparison with the Nothing, a mean between nothing
+and everything. Since he is infinitely removed from comprehending the
+extremes, the end of things and their beginning are hopelessly hidden
+from him in an impenetrable secret, he is equally incapable of seeing
+the Nothing from which he was made, and the Infinite in which he is
+swallowed up.
+
+What will he do then, but perceive the appearance of the middle of
+things, in an eternal despair of knowing either their beginning or their
+end. All things proceed from the Nothing, and are borne towards the
+Infinite. Who will follow these marvellous processes? The Author of
+these wonders understands them. None other can do so.
+
+Through failure to contemplate these Infinites, men have rashly rushed
+into the examination of nature, as though they bore some proportion to
+her. It is strange that they have wished to understand the beginnings of
+things, and thence to arrive at the knowledge of the whole, with a
+presumption as infinite as their object. For surely this design cannot
+be formed without presumption or without a capacity infinite like
+nature.
+
+If we are well informed, we understand that, as nature has graven her
+image and that of her Author on all things, they almost all partake of
+her double infinity. Thus we see that all the sciences are infinite in
+the extent of their researches. For who doubts that geometry, for
+instance, has an infinite infinity of problems to solve? They are also
+infinite in the multitude and fineness of their premises; for it is
+clear that those which are put forward as ultimate are not
+self-supporting, but are based on others which, again having others for
+their support, do not permit of finality. But we represent some as
+ultimate for reason, in the same way as in regard to material objects we
+call that an indivisible point beyond which our senses can no longer
+perceive anything, although by its nature it is infinitely divisible.
+
+Of these two Infinites of science, that of greatness is the most
+palpable, and hence a few persons have pretended to know all things. "I
+will speak of the whole,"[31] said Democritus.
+
+But the infinitely little is the least obvious. Philosophers have much
+oftener claimed to have reached it, and it is here they have all
+stumbled. This has given rise to such common titles as _First
+Principles_, _Principles of Philosophy_,[32] and the like, as
+ostentatious in fact, though not in appearance, as that one which blinds
+us, _De omni scibili_.[33]
+
+We naturally believe ourselves far more capable of reaching the centre
+of things than of embracing their circumference. The visible extent of
+the world visibly exceeds us; but as we exceed little things, we think
+ourselves more capable of knowing them. And yet we need no less capacity
+for attaining the Nothing than the All. Infinite capacity is required
+for both, and it seems to me that whoever shall have understood the
+ultimate principles of being might also attain to the knowledge of the
+Infinite. The one depends on the other, and one leads to the other.
+These extremes meet and reunite by force of distance, and find each
+other in God, and in God alone.
+
+Let us then take our compass; we are something, and we are not
+everything. The nature of our existence hides from us the knowledge of
+first beginnings which are born of the Nothing; and the littleness of
+our being conceals from us the sight of the Infinite.
+
+Our intellect holds the same position in the world of thought as our
+body occupies in the expanse of nature.
+
+Limited as we are in every way, this state which holds the mean between
+two extremes is present in all our impotence. Our senses perceive no
+extreme. Too much sound deafens us; too much light dazzles us; too great
+distance or proximity hinders our view. Too great length and too great
+brevity of discourse tend to obscurity; too much truth is paralysing (I
+know some who cannot understand that to take four from nothing leaves
+nothing). First principles are too self-evident for us; too much
+pleasure disagrees with us. Too many concords are annoying in music; too
+many benefits irritate us; we wish to have the wherewithal to over-pay
+our debts. _Beneficia eo usque læta sunt dum videntur exsolvi posse; ubi
+multum antevenere, pro gratia odium redditur._[34] We feel neither
+extreme heat nor extreme cold. Excessive qualities are prejudicial to us
+and not perceptible by the senses; we do not feel but suffer them.
+Extreme youth and extreme age hinder the mind, as also too much and too
+little education. In short, extremes are for us as though they were not,
+and we are not within their notice. They escape us, or we them.
+
+This is our true state; this is what makes us incapable of certain
+knowledge and of absolute ignorance. We sail within a vast sphere, ever
+drifting in uncertainty, driven from end to end. When we think to attach
+ourselves to any point and to fasten to it, it wavers and leaves us; and
+if we follow it, it eludes our grasp, slips past us, and vanishes for
+ever. Nothing stays for us. This is our natural condition, and yet most
+contrary to our inclination; we burn with desire to find solid ground
+and an ultimate sure foundation whereon to build a tower reaching to the
+Infinite. But our whole groundwork cracks, and the earth opens to
+abysses.
+
+Let us therefore not look for certainty and stability. Our reason is
+always deceived by fickle shadows; nothing can fix the finite between
+the two Infinites, which both enclose and fly from it.
+
+If this be well understood, I think that we shall remain at rest, each
+in the state wherein nature has placed him. As this sphere which has
+fallen to us as our lot is always distant from either extreme, what
+matters it that man should have a little more knowledge of the universe?
+If he has it, he but gets a little higher. Is he not always infinitely
+removed from the end, and is not the duration of our life equally
+removed from eternity, even if it lasts ten years longer?
+
+In comparison with these Infinites all finites are equal, and I see no
+reason for fixing our imagination on one more than on another. The only
+comparison which we make of ourselves to the finite is painful to us.
+
+If man made himself the first object of study, he would see how
+incapable he is of going further. How can a part know the whole? But he
+may perhaps aspire to know at least the parts to which he bears some
+proportion. But the parts of the world are all so related and linked to
+one another, that I believe it impossible to know one without the other
+and without the whole.
+
+Man, for instance, is related to all he knows. He needs a place wherein
+to abide, time through which to live, motion in order to live, elements
+to compose him, warmth and food to nourish him, air to breathe. He sees
+light; he feels bodies; in short, he is in a dependent alliance with
+everything. To know man, then, it is necessary to know how it happens
+that he needs air to live, and, to know the air, we must know how it is
+thus related to the life of man, etc. Flame cannot exist without air;
+therefore to understand the one, we must understand the other.
+
+Since everything then is cause and effect, dependent and supporting,
+mediate and immediate, and all is held together by a natural though
+imperceptible chain, which binds together things most distant and most
+different, I hold it equally impossible to know the parts without
+knowing the whole, and to know the whole without knowing the parts in
+detail.
+
+[The eternity of things in itself or in God must also astonish our
+brief duration. The fixed and constant immobility of nature, in
+comparison with the continual change which goes on within us, must have
+the same effect.]
+
+And what completes our incapability of knowing things, is the fact that
+they are simple, and that we are composed of two opposite natures,
+different in kind, soul and body. For it is impossible that our rational
+part should be other than spiritual; and if any one maintain that we are
+simply corporeal, this would far more exclude us from the knowledge of
+things, there being nothing so inconceivable as to say that matter knows
+itself. It is impossible to imagine how it should know itself.
+
+So if we are simply material, we can know nothing at all; and if we are
+composed of mind and matter, we cannot know perfectly things which are
+simple, whether spiritual or corporeal. Hence it comes that almost all
+philosophers have confused ideas of things, and speak of material things
+in spiritual terms, and of spiritual things in material terms. For they
+say boldly that bodies have a tendency to fall, that they seek after
+their centre, that they fly from destruction, that they fear the void,
+that they have inclinations, sympathies, antipathies, all of which
+attributes pertain only to mind. And in speaking of minds, they consider
+them as in a place, and attribute to them movement from one place to
+another; and these are qualities which belong only to bodies.
+
+Instead of receiving the ideas of these things in their purity, we
+colour them with our own qualities, and stamp with our composite being
+all the simple things which we contemplate.
+
+Who would not think, seeing us compose all things of mind and body, but
+that this mixture would be quite intelligible to us? Yet it is the very
+thing we least understand. Man is to himself the most wonderful object
+in nature; for he cannot conceive what the body is, still less what the
+mind is, and least of all how a body should be united to a mind. This is
+the consummation of his difficulties, and yet it is his very being.
+_Modus quo corporibus adhærent spiritus comprehendi ab hominibus non
+potest, et hoc tamen homo est._[35] Finally, to complete the proof of
+our weakness, I shall conclude with these two considerations....
+
+
+73
+
+[But perhaps this subject goes beyond the capacity of reason. Let us
+therefore examine her solutions to problems within her powers. If there
+be anything to which her own interest must have made her apply herself
+most seriously, it is the inquiry into her own sovereign good. Let us
+see, then, wherein these strong and clear-sighted souls have placed it,
+and whether they agree.
+
+One says that the sovereign good consists in virtue, another in
+pleasure, another in the knowledge of nature, another in truth, _Felix
+qui potuit rerum cognoscere causas_,[36] another in total ignorance,
+another in indolence, others in disregarding appearances, another in
+wondering at nothing, _nihil admirari prope res una quæ possit facere et
+servare beatum_,[37] and the true sceptics in their indifference, doubt,
+and perpetual suspense, and others, wiser, think to find a better
+definition. We are well satisfied.
+
+_To transpose after the laws to the following title._
+
+We must see if this fine philosophy have gained nothing certain from so
+long and so intent study; perhaps at least the soul will know itself.
+Let us hear the rulers of the world on this subject. What have they
+thought of her substance? 394.[38] Have they been more fortunate in
+locating her? 395.[39] What have they found out about her origin,
+duration, and departure? 399.[40]
+
+Is then the soul too noble a subject for their feeble lights? Let us
+then abase her to matter and see if she knows whereof is made the very
+body which she animates, and those others which she contemplates and
+moves at her will. What have those great dogmatists, who are ignorant of
+nothing, known of this matter? _Harum sententiarum_,[41] 393.
+
+This would doubtless suffice, if reason were reasonable. She is
+reasonable enough to admit that she has been unable to find anything
+durable, but she does not yet despair of reaching it; she is as ardent
+as ever in this search, and is confident she has within her the
+necessary powers for this conquest. We must therefore conclude, and,
+after having examined her powers in their effects, observe them in
+themselves, and see if she has a nature and a grasp capable of laying
+hold of the truth.]
+
+
+74
+
+A letter _On the Foolishness of Human Knowledge and Philosophy_.
+
+This letter before _Diversion_.
+
+_Felix qui potuit ... Nihil admirari._[42]
+
+280 kinds of sovereign good in Montaigne.[43]
+
+
+75
+
+Part I, 1, 2, c. 1, section 4.[44]
+
+[_Probability._--It will not be difficult to put the case a stage lower,
+and make it appear ridiculous. To begin at the very beginning.] What is
+more absurd than to say that lifeless bodies have passions, fears,
+hatreds--that insensible bodies, lifeless and incapable of life, have
+passions which presuppose at least a sensitive soul to feel them, nay
+more, that the object of their dread is the void? What is there in the
+void that could make them afraid? Nothing is more shallow and
+ridiculous. This is not all; it is said that they have in themselves a
+source of movement to shun the void. Have they arms, legs, muscles,
+nerves?
+
+
+76
+
+To write against those who made too profound a study of science:
+Descartes.
+
+
+77
+
+I cannot forgive Descartes. In all his philosophy he would have been
+quite willing to dispense with God. But he had to make Him give a fillip
+to set the world in motion; beyond this, he has no further need of God.
+
+
+78
+
+Descartes useless and uncertain.
+
+
+79
+
+[_Descartes._--We must say summarily: "This is made by figure and
+motion," for it is true. But to say what these are, and to compose the
+machine, is ridiculous. For it is useless, uncertain, and painful. And
+were it true, we do not think all philosophy is worth one hour of pain.]
+
+
+80
+
+How comes it that a cripple does not offend us, but that a fool
+does?[45] Because a cripple recognises that we walk straight, whereas a
+fool declares that it is we who are silly; if it were not so, we should
+feel pity and not anger.
+
+Epictetus[46] asks still more strongly: "Why are we not angry if we are
+told that we have a headache, and why are we angry if we are told that
+we reason badly, or choose wrongly?" The reason is that we are quite
+certain that we have not a headache, or are not lame, but we are not so
+sure that we make a true choice. So having assurance only because we see
+with our whole sight, it puts us into suspense and surprise when another
+with his whole sight sees the opposite, and still more so when a
+thousand others deride our choice. For we must prefer our own lights to
+those of so many others, and that is bold and difficult. There is never
+this contradiction in the feelings towards a cripple.
+
+
+81
+
+It is natural for the mind to believe, and for the will to love;[47] so
+that, for want of true objects, they must attach themselves to false.
+
+
+82
+
+_Imagination._[48]--It is that deceitful part in man, that mistress of
+error and falsity, the more deceptive that she is not always so; for she
+would be an infallible rule of truth, if she were an infallible rule of
+falsehood. But being most generally false, she gives no sign of her
+nature, impressing the same character on the true and the false.
+
+I do not speak of fools, I speak of the wisest men; and it is among them
+that the imagination has the great gift of persuasion. Reason protests
+in vain; it cannot set a true value on things.
+
+This arrogant power, the enemy of reason, who likes to rule and dominate
+it, has established in man a second nature to show how all-powerful she
+is. She makes men happy and sad, healthy and sick, rich and poor; she
+compels reason to believe, doubt, and deny; she blunts the senses, or
+quickens them; she has her fools and sages; and nothing vexes us more
+than to see that she fills her devotees with a satisfaction far more
+full and entire than does reason. Those who have a lively imagination
+are a great deal more pleased with themselves than the wise can
+reasonably be. They look down upon men with haughtiness; they argue with
+boldness and confidence, others with fear and diffidence; and this
+gaiety of countenance often gives them the advantage in the opinion of
+the hearers, such favour have the imaginary wise in the eyes of judges
+of like nature. Imagination cannot make fools wise; but she can make
+them happy, to the envy of reason which can only make its friends
+miserable; the one covers them with glory, the other with shame.
+
+What but this faculty of imagination dispenses reputation, awards
+respect and veneration to persons, works, laws, and the great? How
+insufficient are all the riches of the earth without her consent!
+
+Would you not say that this magistrate, whose venerable age commands the
+respect of a whole people, is governed by pure and lofty reason, and
+that he judges causes according to their true nature without considering
+those mere trifles which only affect the imagination of the weak? See
+him go to sermon, full of devout zeal, strengthening his reason with the
+ardour of his love. He is ready to listen with exemplary respect. Let
+the preacher appear, and let nature have given him a hoarse voice or a
+comical cast of countenance, or let his barber have given him a bad
+shave, or let by chance his dress be more dirtied than usual, then
+however great the truths he announces. I wager our senator loses his
+gravity.
+
+If the greatest philosopher in the world find himself upon a plank wider
+than actually necessary, but hanging over a precipice, his imagination
+will prevail, though his reason convince him of his safety.[49] Many
+cannot bear the thought without a cold sweat. I will not state all its
+effects.
+
+Every one knows that the sight of cats or rats, the crushing of a coal,
+etc. may unhinge the reason. The tone of voice affects the wisest, and
+changes the force of a discourse or a poem.
+
+Love or hate alters the aspect of justice. How much greater confidence
+has an advocate, retained with a large fee, in the justice of his cause!
+How much better does his bold manner make his case appear to the judges,
+deceived as they are by appearances! How ludicrous is reason, blown with
+a breath in every direction!
+
+I should have to enumerate almost every action of men who scarce waver
+save under her assaults. For reason has been obliged to yield, and the
+wisest reason takes as her own principles those which the imagination of
+man has everywhere rashly introduced. [He who would follow reason only
+would be deemed foolish by the generality of men. We must judge by the
+opinion of the majority of mankind. Because it has pleased them, we must
+work all day for pleasures seen to be imaginary; and after sleep has
+refreshed our tired reason, we must forthwith start up and rush after
+phantoms, and suffer the impressions of this mistress of the world. This
+is one of the sources of error, but it is not the only one.]
+
+Our magistrates have known well this mystery. Their red robes, the
+ermine in which they wrap themselves like furry cats,[50] the courts in
+which they administer justice, the _fleurs-de-lis_, and all such august
+apparel were necessary; if the physicians had not their cassocks and
+their mules, if the doctors had not their square caps and their robes
+four times too wide, they would never have duped the world, which cannot
+resist so original an appearance. If magistrates had true justice, and
+if physicians had the true art of healing, they would have no occasion
+for square caps; the majesty of these sciences would of itself be
+venerable enough. But having only imaginary knowledge, they must employ
+those silly tools that strike the imagination with which they have to
+deal; and thereby in fact they inspire respect. Soldiers alone are not
+disguised in this manner, because indeed their part is the most
+essential; they establish themselves by force, the others by show.
+
+Therefore our kings seek out no disguises. They do not mask themselves
+in extraordinary costumes to appear such; but they are accompanied by
+guards and halberdiers. Those armed and red-faced puppets who have hands
+and power for them alone, those trumpets and drums which go before them,
+and those legions round about them, make the stoutest tremble. They have
+not dress only, they have might. A very refined reason is required to
+regard as an ordinary man the Grand Turk, in his superb seraglio,
+surrounded by forty thousand janissaries.
+
+We cannot even see an advocate in his robe and with his cap on his head,
+without a favourable opinion of his ability. The imagination disposes of
+everything; it makes beauty, justice, and happiness, which is everything
+in the world. I should much like to see an Italian work, of which I only
+know the title, which alone is worth many books, _Della opinione regina
+del mondo_.[51] I approve of the book without knowing it, save the evil
+in it, if any. These are pretty much the effects of that deceptive
+faculty, which seems to have been expressly given us to lead us into
+necessary error. We have, however, many other sources of error.
+
+Not only are old impressions capable of misleading us; the charms of
+novelty have the same power. Hence arise all the disputes of men, who
+taunt each other either with following the false impressions of
+childhood or with running rashly after the new. Who keeps the due mean?
+Let him appear and prove it. There is no principle, however natural to
+us from infancy, which may not be made to pass for a false impression
+either of education or of sense.
+
+"Because," say some, "you have believed from childhood that a box was
+empty when you saw nothing in it, you have believed in the possibility
+of a vacuum. This is an illusion of your senses, strengthened by custom,
+which science must correct." "Because," say others, "you have been
+taught at school that there is no vacuum, you have perverted your common
+sense which clearly comprehended it, and you must correct this by
+returning to your first state." Which has deceived you, your senses or
+your education?
+
+We have another source of error in diseases.[52] They spoil the judgment
+and the senses; and if the more serious produce a sensible change, I do
+not doubt that slighter ills produce a proportionate impression.
+
+Our own interest is again a marvellous instrument for nicely putting out
+our eyes. The justest man in the world is not allowed to be judge in his
+own cause; I know some who, in order not to fall into this self-love,
+have been perfectly unjust out of opposition. The sure way of losing a
+just cause has been to get it recommended to these men by their near
+relatives.
+
+Justice and truth are two such subtle points, that our tools are too
+blunt to touch them accurately. If they reach the point, they either
+crush it, or lean all round, more on the false than on the true.
+
+[Man is so happily formed that he has no ... good of the true, and
+several excellent of the false. Let us now see how much.... But the most
+powerful cause of error is the war existing between the senses and
+reason.]
+
+
+83
+
+_We must thus begin the chapter on the deceptive powers._ Man is only a
+subject full of error, natural and ineffaceable, without grace. Nothing
+shows him the truth. Everything deceives him. These two sources of
+truth, reason and the senses, besides being both wanting in sincerity,
+deceive each other in turn. The senses mislead the reason with false
+appearances, and receive from reason in their turn the same trickery
+which they apply to her; reason has her revenge. The passions of the
+soul trouble the senses, and make false impressions upon them. They
+rival each other in falsehood and deception.[53]
+
+But besides those errors which arise accidentally and through lack of
+intelligence, with these heterogeneous faculties ...
+
+
+84
+
+The imagination enlarges little objects so as to fill our souls with a
+fantastic estimate; and, with rash insolence, it belittles the great to
+its own measure, as when talking of God.
+
+
+85
+
+Things which have most hold on us, as the concealment of our few
+possessions, are often a mere nothing. It is a nothing which our
+imagination magnifies into a mountain. Another turn of the imagination
+would make us discover this without difficulty.
+
+
+86
+
+[My fancy makes me hate a croaker, and one who pants when eating. Fancy
+has great weight. Shall we profit by it? Shall we yield to this weight
+because it is natural? No, but by resisting it ...]
+
+
+87
+
+_Næ iste magno conatu magnas nugas dixerit.[54]
+
+Quasi quidquam infelicius sit homini cui sua figmenta dominantur._[55]
+(Plin.)
+
+
+88
+
+Children who are frightened at the face they have blackened are but
+children. But how shall one who is so weak in his childhood become
+really strong when he grows older? We only change our fancies. All that
+is made perfect by progress perishes also by progress. All that has been
+weak can never become absolutely strong. We say in vain, "He has grown,
+he has changed"; he is also the same.
+
+
+89
+
+Custom is our nature. He who is accustomed to the faith believes in it,
+can no longer fear hell, and believes in nothing else. He who is
+accustomed to believe that the king is terrible ... etc. Who doubts then
+that our soul, being accustomed to see number, space, motion, believes
+that and nothing else?
+
+
+90
+
+_Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non
+viderit, id si evenerit, ostentum esse censet._[56] (Cic. 583.)
+
+
+91
+
+_Spongia solis._[57]--When we see the same effect always recur, we infer
+a natural necessity in it, as that there will be a to-morrow, etc. But
+nature often deceives us, and does not subject herself to her own rules.
+
+
+92
+
+What are our natural principles but principles of custom? In children
+they are those which they have received from the habits of their
+fathers, as hunting in animals. A different custom will cause different
+natural principles. This is seen in experience; and if there are some
+natural principles ineradicable by custom, there are also some customs
+opposed to nature, ineradicable by nature, or by a second custom. This
+depends on disposition.
+
+
+93
+
+Parents fear lest the natural love of their children may fade away. What
+kind of nature is that which is subject to decay? Custom is a second
+nature which destroys the former.[58] But what is nature? For is custom
+not natural? I am much afraid that nature is itself only a first custom,
+as custom is a second nature.
+
+
+94
+
+The nature of man is wholly natural, _omne animal_.[59]
+
+There is nothing he may not make natural; there is nothing natural he
+may not lose.
+
+
+95
+
+Memory, joy, are intuitions; and even mathematical propositions become
+intuitions, for education produces natural intuitions, and natural
+intuitions are erased by education.
+
+
+96
+
+When we are accustomed to use bad reasons for proving natural effects,
+we are not willing to receive good reasons when they are discovered. An
+example may be given from the circulation of the blood as a reason why
+the vein swells below the ligature.
+
+
+97
+
+The most important affair in life is the choice of a calling; chance
+decides it. Custom makes men masons, soldiers, slaters. "He is a good
+slater," says one, and, speaking of soldiers, remarks, "They are perfect
+fools." But others affirm, "There is nothing great but war, the rest of
+men are good for nothing." We choose our callings according as we hear
+this or that praised or despised in our childhood, for we naturally love
+truth and hate folly. These words move us; the only error is in their
+application. So great is the force of custom that out of those whom
+nature has only made men, are created all conditions of men. For some
+districts are full of masons, others of soldiers, etc. Certainly nature
+is not so uniform. It is custom then which does this, for it constrains
+nature. But sometimes nature gains the ascendancy, and preserves man's
+instinct, in spite of all custom, good or bad.
+
+
+98
+
+_Bias leading to error._--It is a deplorable thing to see all men
+deliberating on means alone, and not on the end. Each thinks how he will
+acquit himself in his condition; but as for the choice of condition, or
+of country, chance gives them to us.
+
+It is a pitiable thing to see so many Turks, heretics, and infidels
+follow the way of their fathers for the sole reason that each has been
+imbued with the prejudice that it is the best. And that fixes for each
+man his conditions of locksmith, soldier, etc.
+
+Hence savages care nothing for Providence.[60]
+
+
+99
+
+There is an universal and essential difference between the actions of
+the will and all other actions.
+
+The will is one of the chief factors in belief, not that it creates
+belief, but because things are true or false according to the aspect in
+which we look at them. The will, which prefers one aspect to another,
+turns away the mind from considering the qualities of all that it does
+not like to see; and thus the mind, moving in accord with the will,
+stops to consider the aspect which it likes, and so judges by what it
+sees.
+
+
+100
+
+_Self-love._--The nature of self-love and of this human Ego is to love
+self only and consider self only. But what will man do? He cannot
+prevent this object that he loves from being full of faults and wants.
+He wants to be great, and he sees himself small. He wants to be happy,
+and he sees himself miserable. He wants to be perfect, and he sees
+himself full of imperfections. He wants to be the object of love and
+esteem among men, and he sees that his faults merit only their hatred
+and contempt. This embarrassment in which he finds himself produces in
+him the most unrighteous and criminal passion that can be imagined; for
+he conceives a mortal enmity against that truth which reproves him, and
+which convinces him of his faults. He would annihilate it, but, unable
+to destroy it in its essence, he destroys it as far as possible in his
+own knowledge and in that of others; that is to say, he devotes all his
+attention to hiding his faults both from others and from himself, and he
+cannot endure either that others should point them out to him, or that
+they should see them.
+
+Truly it is an evil to be full of faults; but it is a still greater evil
+to be full of them, and to be unwilling to recognise them, since that is
+to add the further fault of a voluntary illusion. We do not like others
+to deceive us; we do not think it fair that they should be held in
+higher esteem by us than they deserve; it is not then fair that we
+should deceive them, and should wish them to esteem us more highly than
+we deserve.
+
+Thus, when they discover only the imperfections and vices which we
+really have, it is plain they do us no wrong, since it is not they who
+cause them; they rather do us good, since they help us to free ourselves
+from an evil, namely, the ignorance of these imperfections. We ought not
+to be angry at their knowing our faults and despising us; it is but
+right that they should know us for what we are, and should despise us,
+if we are contemptible.
+
+Such are the feelings that would arise in a heart full of equity and
+justice. What must we say then of our own heart, when we see in it a
+wholly different disposition? For is it not true that we hate truth and
+those who tell it us, and that we like them to be deceived in our
+favour, and prefer to be esteemed by them as being other than what we
+are in fact? One proof of this makes me shudder. The Catholic religion
+does not bind us to confess our sins indiscriminately to everybody; it
+allows them to remain hidden from all other men save one, to whom she
+bids us reveal the innermost recesses of our heart, and show ourselves
+as we are. There is only this one man in the world whom she orders us to
+undeceive, and she binds him to an inviolable secrecy, which makes this
+knowledge to him as if it were not. Can we imagine anything more
+charitable and pleasant? And yet the corruption of man is such that he
+finds even this law harsh; and it is one of the main reasons which has
+caused a great part of Europe to rebel against the Church.[61]
+
+How unjust and unreasonable is the heart of man, which feels it
+disagreeable to be obliged to do in regard to one man what in some
+measure it were right to do to all men! For is it right that we should
+deceive men?
+
+There are different degrees in this aversion to truth; but all may
+perhaps be said to have it in some degree, because it is inseparable
+from self-love. It is this false delicacy which makes those who are
+under the necessity of reproving others choose so many windings and
+middle courses to avoid offence. They must lessen our faults, appear to
+excuse them, intersperse praises and evidence of love and esteem.
+Despite all this, the medicine does not cease to be bitter to self-love.
+It takes as little as it can, always with disgust, and often with a
+secret spite against those who administer it.
+
+Hence it happens that if any have some interest in being loved by us,
+they are averse to render us a service which they know to be
+disagreeable. They treat us as we wish to be treated. We hate the truth,
+and they hide it from us. We desire flattery, and they flatter us. We
+like to be deceived, and they deceive us.
+
+So each degree of good fortune which raises us in the world removes us
+farther from truth, because we are most afraid of wounding those whose
+affection is most useful and whose dislike is most dangerous. A prince
+may be the byword of all Europe, and he alone will know nothing of it. I
+am not astonished. To tell the truth is useful to those to whom it is
+spoken, but disadvantageous to those who tell it, because it makes them
+disliked. Now those who live with princes love their own interests more
+than that of the prince whom they serve; and so they take care not to
+confer on him a benefit so as to injure themselves.
+
+This evil is no doubt greater and more common among the higher classes;
+but the lower are not exempt from it, since there is always some
+advantage in making men love us. Human life is thus only a perpetual
+illusion; men deceive and flatter each other. No one speaks of us in our
+presence as he does of us in our absence. Human society is founded on
+mutual deceit; few friendships would endure if each knew what his friend
+said of him in his absence, although he then spoke in sincerity and
+without passion.
+
+Man is then only disguise, falsehood, and hypocrisy, both in himself and
+in regard to others. He does not wish any one to tell him the truth; he
+avoids telling it to others, and all these dispositions, so removed from
+justice and reason, have a natural root in his heart.
+
+
+101
+
+I set it down as a fact that if all men knew what each said of the
+other, there would not be four friends in the world. This is apparent
+from the quarrels which arise from the indiscreet tales told from time
+to time. [I say, further, all men would be ...]
+
+
+102
+
+Some vices only lay hold of us by means of others, and these, like
+branches, fall on removal of the trunk.
+
+
+103
+
+The example of Alexander's chastity[62] has not made so many continent
+as that of his drunkenness has made intemperate. It is not shameful not
+to be as virtuous as he, and it seems excusable to be no more vicious.
+We do not believe ourselves to be exactly sharing in the vices of the
+vulgar, when we see that we are sharing in those of great men; and yet
+we do not observe that in these matters they are ordinary men. We hold
+on to them by the same end by which they hold on to the rabble; for,
+however exalted they are, they are still united at some point to the
+lowest of men. They are not suspended in the air, quite removed from our
+society. No, no; if they are greater than we, it is because their heads
+are higher; but their feet are as low as ours. They are all on the same
+level, and rest on the same earth; and by that extremity they are as low
+as we are, as the meanest folk, as infants, and as the beasts.
+
+
+104
+
+When our passion leads us to do something, we forget our duty; for
+example, we like a book and read it, when we ought to be doing something
+else. Now, to remind ourselves of our duty, we must set ourselves a task
+we dislike; we then plead that we have something else to do, and by this
+means remember our duty.
+
+
+105
+
+How difficult it is to submit anything to the judgment of another,
+without prejudicing his judgment by the manner in which we submit it!
+If we say, "I think it beautiful," "I think it obscure," or the like, we
+either entice the imagination into that view, or irritate it to the
+contrary. It is better to say nothing; and then the other judges
+according to what really is, that is to say, according as it then is,
+and according as the other circumstances, not of our making, have placed
+it. But we at least shall have added nothing, unless it be that silence
+also produces an effect, according to the turn and the interpretation
+which the other will be disposed to give it, or as he will guess it from
+gestures or countenance, or from the tone of the voice, if he is a
+physiognomist. So difficult is it not to upset a judgment from its
+natural place, or, rather, so rarely is it firm and stable!
+
+
+106
+
+By knowing each man's ruling passion, we are sure of pleasing him; and
+yet each has his fancies, opposed to his true good, in the very idea
+which he has of the good. It is a singularly puzzling fact.
+
+
+107
+
+_Lustravit lampade terras._[63]--The weather and my mood have little
+connection. I have my foggy and my fine days within me; my prosperity or
+misfortune has little to do with the matter. I sometimes struggle
+against luck, the glory of mastering it makes me master it gaily;
+whereas I am sometimes surfeited in the midst of good fortune.
+
+
+108
+
+Although people may have no interest in what they are saying, we must
+not absolutely conclude from this that they are not lying; for there are
+some people who lie for the mere sake of lying.
+
+
+109
+
+When we are well we wonder what we would do if we were ill, but when we
+are ill we take medicine cheerfully; the illness persuades us to do so.
+We have no longer the passions and desires for amusements and promenades
+which health gave to us, but which are incompatible with the necessities
+of illness. Nature gives us, then, passions and desires suitable to our
+present state.[64] We are only troubled by the fears which we, and not
+nature, give ourselves, for they add to the state in which we are the
+passions of the state in which we are not.
+
+As nature makes us always unhappy in every state, our desires picture to
+us a happy state; because they add to the state in which we are the
+pleasures of the state in which we are not. And if we attained to these
+pleasures, we should not be happy after all; because we should have
+other desires natural to this new state.
+
+We must particularise this general proposition....
+
+
+110
+
+The consciousness of the falsity of present pleasures, and the ignorance
+of the vanity of absent pleasures, cause inconstancy.
+
+
+111
+
+_Inconstancy._--We think we are playing on ordinary organs when playing
+upon man. Men are organs, it is true, but, odd, changeable, variable
+[with pipes not arranged in proper order. Those who only know how to
+play on ordinary organs] will not produce harmonies on these. We must
+know where [_the keys_] are.
+
+
+112
+
+_Inconstancy._--Things have different qualities, and the soul different
+inclinations; for nothing is simple which is presented to the soul, and
+the soul never presents itself simply to any object. Hence it comes that
+we weep and laugh at the same thing.
+
+
+113
+
+_Inconstancy and oddity._--To live only by work, and to rule over the
+most powerful State in the world, are very opposite things. They are
+united in the person of the great Sultan of the Turks.
+
+
+114
+
+Variety is as abundant as all tones of the voice, all ways of walking,
+coughing, blowing the nose, sneezing. We distinguish vines by their
+fruit, and call them the Condrien, the Desargues, and such and such a
+stock. Is this all? Has a vine ever produced two bunches exactly the
+same, and has a bunch two grapes alike? etc.
+
+I can never judge of the same thing exactly in the same way. I cannot
+judge of my work, while doing it. I must do as the artists, stand at a
+distance, but not too far. How far, then? Guess.
+
+
+115
+
+_Variety._--Theology is a science, but at the same time how many
+sciences? A man is a whole; but if we dissect him, will he be the head,
+the heart, the stomach, the veins, each vein, each portion of a vein,
+the blood, each humour in the blood?
+
+A town, a country-place, is from afar a town and a country-place. But,
+as we draw near, there are houses, trees, tiles, leaves, grass, ants,
+limbs of ants, in infinity. All this is contained under the name of
+country-place.
+
+
+116
+
+_Thoughts._--All is one, all is different. How many natures exist in
+man? How many vocations? And by what chance does each man ordinarily
+choose what he has heard praised? A well-turned heel.
+
+
+117
+
+_The heel of a slipper._--"Ah! How well this is turned! Here is a clever
+workman! How brave is this soldier!" This is the source of our
+inclinations, and of the choice of conditions. "How much this man
+drinks! How little that one!" This makes people sober or drunk,
+soldiers, cowards, etc.
+
+
+118
+
+Chief talent, that which rules the rest.
+
+
+119
+
+Nature imitates herself. A seed sown in good ground brings forth fruit.
+A principle, instilled into a good mind, brings forth fruit. Numbers
+imitate space, which is of a different nature.
+
+All is made and led by the same master, root, branches, and fruits;
+principles and consequences.
+
+
+120
+
+[Nature diversifies and imitates; art imitates and diversifies.]
+
+
+121
+
+Nature always begins the same things again, the years, the days, the
+hours; in like manner spaces and numbers follow each other from
+beginning to end. Thus is made a kind of infinity and eternity. Not that
+anything in all this is infinite and eternal, but these finite realities
+are infinitely multiplied. Thus it seems to me to be only the number
+which multiplies them that is infinite.
+
+
+122
+
+Time heals griefs and quarrels, for we change and are no longer the same
+persons. Neither the offender nor the offended are any more themselves.
+It is like a nation which we have provoked, but meet again after two
+generations. They are still Frenchmen, but not the same.
+
+
+123
+
+He no longer loves the person whom he loved ten years ago. I quite
+believe it. She is no longer the same, nor is he. He was young, and she
+also; she is quite different. He would perhaps love her yet, if she were
+what she was then.
+
+
+124
+
+We view things not only from different sides, but with different eyes;
+we have no wish to find them alike.
+
+
+125
+
+_Contraries._--Man is naturally credulous and incredulous, timid and
+rash.
+
+
+126
+
+Description of man: dependency, desire of independence, need.
+
+
+127
+
+Condition of man: inconstancy, weariness, unrest.
+
+
+128
+
+The weariness which is felt by us in leaving pursuits to which we are
+attached. A man dwells at home with pleasure; but if he sees a woman who
+charms him, or if he enjoys himself in play for five or six days, he is
+miserable if he returns to his former way of living. Nothing is more
+common than that.
+
+
+129
+
+Our nature consists in motion; complete rest is death.[65]
+
+
+130
+
+_Restlessness._--If a soldier, or labourer, complain of the hardship of
+his lot, set him to do nothing.
+
+
+131
+
+_Weariness._[66]--Nothing is so insufferable to man as to be completely
+at rest, without passions, without business, without diversion, without
+study. He then feels his nothingness, his forlornness, his
+insufficiency, his dependence, his weakness, his emptiness. There will
+immediately arise from the depth of his heart weariness, gloom, sadness,
+fretfulness, vexation, despair.
+
+
+132
+
+Methinks Cæsar was too old to set about amusing himself with conquering
+the world.[67] Such sport was good for Augustus or Alexander. They were
+still young men, and thus difficult to restrain. But Cæsar should have
+been more mature.
+
+
+133
+
+Two faces which resemble each other, make us laugh, when together, by
+their resemblance, though neither of them by itself makes us laugh.
+
+
+134
+
+How useless is painting, which attracts admiration by the resemblance of
+things, the originals of which we do not admire!
+
+
+135
+
+The struggle alone pleases us, not the victory. We love to see animals
+fighting, not the victor infuriated over the vanquished. We would only
+see the victorious end; and, as soon as it comes, we are satiated. It is
+the same in play, and the same in the search for truth. In disputes we
+like to see the clash of opinions, but not at all to contemplate truth
+when found. To observe it with pleasure, we have to see it emerge out of
+strife. So in the passions, there is pleasure in seeing the collision of
+two contraries; but when one acquires the mastery, it becomes only
+brutality. We never seek things for themselves, but for the search.
+Likewise in plays, scenes which do not rouse the emotion of fear are
+worthless, so are extreme and hopeless misery, brutal lust, and extreme
+cruelty.
+
+
+136
+
+A mere trifle consoles us, for a mere trifle distresses us.[68]
+
+
+137
+
+Without examining every particular pursuit, it is enough to comprehend
+them under diversion.
+
+
+138
+
+Men naturally slaters and of all callings, save in their own rooms.
+
+
+139
+
+_Diversion._--When I have occasionally set myself to consider the
+different distractions of men, the pains and perils to which they expose
+themselves at court or in war, whence arise so many quarrels, passions,
+bold and often bad ventures, etc., I have discovered that all the
+unhappiness of men arises from one single fact, that they cannot stay
+quietly in their own chamber. A man who has enough to live on, if he
+knew how to stay with pleasure at home, would not leave it to go to sea
+or to besiege a town. A commission in the army would not be bought so
+dearly, but that it is found insufferable not to budge from the town;
+and men only seek conversation and entering games, because they cannot
+remain with pleasure at home.
+
+But on further consideration, when, after finding the cause of all our
+ills, I have sought to discover the reason of it, I have found that
+there is one very real reason, namely, the natural poverty of our feeble
+and mortal condition, so miserable that nothing can comfort us when we
+think of it closely.
+
+Whatever condition we picture to ourselves, if we muster all the good
+things which it is possible to possess, royalty is the finest position
+in the world. Yet, when we imagine a king attended with every pleasure
+he can feel, if he be without diversion, and be left to consider and
+reflect on what he is, this feeble happiness will not sustain him; he
+will necessarily fall into forebodings of dangers, of revolutions which
+may happen, and, finally, of death and inevitable disease; so that if he
+be without what is called diversion, he is unhappy, and more unhappy
+than the least of his subjects who plays and diverts himself.
+
+Hence it comes that play and the society of women, war, and high posts,
+are so sought after. Not that there is in fact any happiness in them, or
+that men imagine true bliss to consist in money won at play, or in the
+hare which they hunt; we would not take these as a gift. We do not seek
+that easy and peaceful lot which permits us to think of our unhappy
+condition, nor the dangers of war, nor the labour of office, but the
+bustle which averts these thoughts of ours, and amuses us.
+
+Reasons why we like the chase better than the quarry.
+
+Hence it comes that men so much love noise and stir; hence it comes that
+the prison is so horrible a punishment; hence it comes that the pleasure
+of solitude is a thing incomprehensible. And it is in fact the greatest
+source of happiness in the condition of kings, that men try incessantly
+to divert them, and to procure for them all kinds of pleasures.
+
+The king is surrounded by persons whose only thought is to divert the
+king, and to prevent his thinking of self. For he is unhappy, king
+though he be, if he think of himself.
+
+This is all that men have been able to discover to make themselves
+happy. And those who philosophise on the matter, and who think men
+unreasonable for spending a whole day in chasing a hare which they would
+not have bought, scarce know our nature. The hare in itself would not
+screen us from the sight of death and calamities; but the chase which
+turns away our attention from these, does screen us.
+
+The advice given to Pyrrhus to take the rest which he was about to seek
+with so much labour, was full of difficulties.[69]
+
+[To bid a man live quietly is to bid him live happily. It is to advise
+him to be in a state perfectly happy, in which he can think at leisure
+without finding therein a cause of distress. This is to misunderstand
+nature.
+
+As men who naturally understand their own condition avoid nothing so
+much as rest, so there is nothing they leave undone in seeking turmoil.
+Not that they have an instinctive knowledge of true happiness ...
+
+So we are wrong in blaming them. Their error does not lie in seeking
+excitement, if they seek it only as a diversion; the evil is that they
+seek it as if the possession of the objects of their quest would make
+them really happy. In this respect it is right to call their quest a
+vain one. Hence in all this both the censurers and the censured do not
+understand man's true nature.]
+
+And thus, when we take the exception against them, that what they seek
+with such fervour cannot satisfy them, if they replied--as they should
+do if they considered the matter thoroughly--that they sought in it only
+a violent and impetuous occupation which turned their thoughts from
+self, and that they therefore chose an attractive object to charm and
+ardently attract them, they would leave their opponents without a
+reply. But they do not make this reply, because they do not know
+themselves.[70] They do not know that it is the chase, and not the
+quarry, which they seek.
+
+Dancing: we must consider rightly where to place our feet.--A gentleman
+sincerely believes that hunting is great and royal sport; but a beater
+is not of this opinion.
+
+They imagine that if they obtained such a post, they would then rest
+with pleasure, and are insensible of the insatiable nature of their
+desire. They think they are truly seeking quiet, and they are only
+seeking excitement.
+
+They have a secret instinct which impels them to seek amusement and
+occupation abroad, and which arises from the sense of their constant
+unhappiness. They have another secret instinct, a remnant of the
+greatness of our original nature, which teaches them that happiness in
+reality consists only in rest, and not in stir. And of these two
+contrary instincts they form within themselves a confused idea, which
+hides itself from their view in the depths of their soul, inciting them
+to aim at rest through excitement, and always to fancy that the
+satisfaction which they have not will come to them, if, by surmounting
+whatever difficulties confront them, they can thereby open the door to
+rest.
+
+Thus passes away all man's life. Men seek rest in a struggle against
+difficulties; and when they have conquered these, rest becomes
+insufferable. For we think either of the misfortunes we have or of those
+which threaten us. And even if we should see ourselves sufficiently
+sheltered on all sides, weariness of its own accord would not fail to
+arise from the depths of the heart wherein it has its natural roots, and
+to fill the mind with its poison.
+
+Thus so wretched is man that he would weary even without any cause for
+weariness from the peculiar state of his disposition; and so frivolous
+is he, that, though full of a thousand reasons for weariness, the least
+thing, such as playing billiards or hitting a ball, is sufficient to
+amuse him.
+
+But will you say what object has he in all this? The pleasure of
+bragging to-morrow among his friends that he has played better than
+another. So others sweat in their own rooms to show to the learned that
+they have solved a problem in algebra, which no one had hitherto been
+able to solve. Many more expose themselves to extreme perils, in my
+opinion as foolishly, in order to boast afterwards that they have
+captured a town. Lastly, others wear themselves out in studying all
+these things, not in order to become wiser, but only in order to prove
+that they know them; and these are the most senseless of the band, since
+they are so knowingly, whereas one may suppose of the others, that if
+they knew it, they would no longer be foolish.
+
+This man spends his life without weariness in playing every day for a
+small stake. Give him each morning the money he can win each day, on
+condition he does not play; you make him miserable. It will perhaps be
+said that he seeks the amusement of play and not the winnings. Make him
+then play for nothing; he will not become excited over it, and will feel
+bored. It is then not the amusement alone that he seeks; a languid and
+passionless amusement will weary him. He must get excited over it, and
+deceive himself by the fancy that he will be happy to win what he would
+not have as a gift on condition of not playing; and he must make for
+himself an object of passion, and excite over it his desire, his anger,
+his fear, to obtain his imagined end, as children are frightened at the
+face they have blackened.
+
+Whence comes it that this man, who lost his only son a few months ago,
+or who this morning was in such trouble through being distressed by
+lawsuits and quarrels, now no longer thinks of them? Do not wonder; he
+is quite taken up in looking out for the boar which his dogs have been
+hunting so hotly for the last six hours. He requires nothing more.
+However full of sadness a man may be, he is happy for the time, if you
+can prevail upon him to enter into some amusement; and however happy a
+man may be, he will soon be discontented and wretched, if he be not
+diverted and occupied by some passion or pursuit which prevents
+weariness from overcoming him. Without amusement there is no joy; with
+amusement there is no sadness. And this also constitutes the happiness
+of persons in high position, that they have a number of people to amuse
+them, and have the power to keep themselves in this state.
+
+Consider this. What is it to be superintendent, chancellor, first
+president, but to be in a condition wherein from early morning a large
+number of people come from all quarters to see them, so as not to leave
+them an hour in the day in which they can think of themselves? And when
+they are in disgrace and sent back to their country houses, where they
+lack neither wealth nor servants to help them on occasion, they do not
+fail to be wretched and desolate, because no one prevents them from
+thinking of themselves.
+
+
+140
+
+[How does it happen that this man, so distressed at the death of his
+wife and his only son, or who has some great lawsuit which annoys him,
+is not at this moment sad, and that he seems so free from all painful
+and disquieting thoughts? We need not wonder; for a ball has been served
+him, and he must return it to his companion. He is occupied in catching
+it in its fall from the roof, to win a game. How can he think of his own
+affairs, pray, when he has this other matter in hand? Here is a care
+worthy of occupying this great soul, and taking away from him every
+other thought of the mind. This man, born to know the universe, to judge
+all causes, to govern a whole state, is altogether occupied and taken up
+with the business of catching a hare. And if he does not lower himself
+to this, and wants always to be on the strain, he will be more foolish
+still, because he would raise himself above humanity; and after all he
+is only a man, that is to say capable of little and of much, of all and
+of nothing; he is neither angel nor brute, but man.]
+
+
+141
+
+Men spend their time in following a ball or a hare; it is the pleasure
+even of kings.
+
+
+142
+
+_Diversion._--Is not the royal dignity sufficiently great in itself to
+make its possessor happy by the mere contemplation of what he is? Must
+he be diverted from this thought like ordinary folk? I see well that a
+man is made happy by diverting him from the view of his domestic sorrows
+so as to occupy all his thoughts with the care of dancing well. But will
+it be the same with a king, and will he be happier in the pursuit of
+these idle amusements than in the contemplation of his greatness? And
+what more satisfactory object could be presented to his mind? Would it
+not be a deprivation of his delight for him to occupy his soul with the
+thought of how to adjust his steps to the cadence of an air, or of how
+to throw a [ball] skilfully, instead of leaving it to enjoy quietly the
+contemplation of the majestic glory which encompasses him? Let us make
+the trial; let us leave a king all alone to reflect on himself quite at
+leisure, without any gratification of the senses, without any care in
+his mind, without society; and we will see that a king without
+diversion is a man full of wretchedness. So this is carefully avoided,
+and near the persons of kings there never fail to be a great number of
+people who see to it that amusement follows business, and who watch all
+the time of their leisure to supply them with delights and games, so
+that there is no blank in it. In fact, kings are surrounded with persons
+who are wonderfully attentive in taking care that the king be not alone
+and in a state to think of himself, knowing well that he will be
+miserable, king though he be, if he meditate on self.
+
+In all this I am not talking of Christian kings as Christians, but only
+as kings.
+
+
+143
+
+_Diversion._--Men are entrusted from infancy with the care of their
+honour, their property, their friends, and even with the property and
+the honour of their friends. They are overwhelmed with business, with
+the study of languages, and with physical exercise;[71] and they are
+made to understand that they cannot be happy unless their health, their
+honour, their fortune and that of their friends be in good condition,
+and that a single thing wanting will make them unhappy. Thus they are
+given cares and business which make them bustle about from break of
+day.--It is, you will exclaim, a strange way to make them happy! What
+more could be done to make them miserable?--Indeed! what could be done?
+We should only have to relieve them from all these cares; for then they
+would see themselves: they would reflect on what they are, whence they
+came, whither they go, and thus we cannot employ and divert them too
+much. And this is why, after having given them so much business, we
+advise them, if they have some time for relaxation, to employ it in
+amusement, in play, and to be always fully occupied.
+
+How hollow and full of ribaldry is the heart of man!
+
+
+144
+
+I spent a long time in the study of the abstract sciences, and was
+disheartened by the small number of fellow-students in them. When I
+commenced the study of man, I saw that these abstract sciences are not
+suited to man, and that I was wandering farther from my own state in
+examining them, than others in not knowing them. I pardoned their little
+knowledge; but I thought at least to find many companions in the study
+of man, and that it was the true study which is suited to him. I have
+been deceived; still fewer study it than geometry. It is only from the
+want of knowing how to study this that we seek the other studies. But is
+it not that even here is not the knowledge which man should have, and
+that for the purpose of happiness it is better for him not to know
+himself?
+
+
+145
+
+[One thought alone occupies us; we cannot think of two things at the
+same time. This is lucky for us according to the world, not according to
+God.]
+
+
+146
+
+Man is obviously made to think. It is his whole dignity and his whole
+merit; and his whole duty is to think as he ought. Now, the order of
+thought is to begin with self, and with its Author and its end.
+
+Now, of what does the world think? Never of this, but of dancing,
+playing the lute, singing, making verses, running at the ring, etc.,
+fighting, making oneself king, without thinking what it is to be a king
+and what to be a man.
+
+
+147
+
+We do not content ourselves with the life we have in ourselves and in
+our own being; we desire to live an imaginary life in the mind of
+others, and for this purpose we endeavour to shine. We labour
+unceasingly to adorn and preserve this imaginary existence, and neglect
+the real. And if we possess calmness, or generosity, or truthfulness, we
+are eager to make it known, so as to attach these virtues to that
+imaginary existence. We would rather separate them from ourselves to
+join them to it; and we would willingly be cowards in order to acquire
+the reputation of being brave. A great proof of the nothingness of our
+being, not to be satisfied with the one without the other, and to
+renounce the one for the other! For he would be infamous who would not
+die to preserve his honour.
+
+
+148
+
+We are so presumptuous that we would wish to be known by all the world,
+even by people who shall come after, when we shall be no more; and we
+are so vain that the esteem of five or six neighbours delights and
+contents us.
+
+
+149
+
+We do not trouble ourselves about being esteemed in the towns through
+which we pass. But if we are to remain a little while there, we are so
+concerned. How long is necessary? A time commensurate with our vain and
+paltry life.
+
+
+150
+
+Vanity is so anchored in the heart of man that a soldier, a soldier's
+servant, a cook, a porter brags, and wishes to have his admirers. Even
+philosophers wish for them. Those who write against it want to have the
+glory of having written well;[72] and those who read it desire the glory
+of having read it. I who write this have perhaps this desire, and
+perhaps those who will read it ...
+
+
+151
+
+_Glory._--Admiration spoils all from infancy. Ah! How well said! Ah! How
+well done! How well-behaved he is! etc.
+
+The children of Port-Royal, who do not receive this stimulus of envy and
+glory, fall into carelessness.
+
+
+152
+
+_Pride._--Curiosity is only vanity. Most frequently we wish to know but
+to talk. Otherwise we would not take a sea voyage in order never to talk
+of it, and for the sole pleasure of seeing without hope of ever
+communicating it.
+
+
+153
+
+_Of the desire of being esteemed by those with whom we are._--Pride
+takes such natural possession of us in the midst of our woes, errors,
+etc. We even lose our life with joy, provided people talk of it.
+
+Vanity: play, hunting, visiting, false shame, a lasting name.
+
+
+154
+
+[I have no friends] to your advantage].
+
+
+155
+
+A true friend is so great an advantage, even for the greatest lords, in
+order that he may speak well of them, and back them in their absence,
+that they should do all to have one. But they should choose well; for,
+if they spend all their efforts in the interests of fools, it will be of
+no use, however well these may speak of them; and these will not even
+speak well of them if they find themselves on the weakest side, for
+they have no influence; and thus they will speak ill of them in company.
+
+
+156
+
+_Ferox gens, nullam esse vitam sine armis rati._[73]--They prefer death
+to peace; others prefer death to war.
+
+Every opinion may be held preferable to life, the love of which is so
+strong and so natural.[74]
+
+
+157
+
+Contradiction: contempt for our existence, to die for nothing, hatred of
+our existence.
+
+
+158
+
+_Pursuits._--The charm of fame is so great, that we like every object to
+which it is attached, even death.
+
+
+159
+
+Noble deeds are most estimable when hidden. When I see some of these in
+history (as p. 184)[75], they please me greatly. But after all they have
+not been quite hidden, since they have been known; and though people
+have done what they could to hide them, the little publication of them
+spoils all, for what was best in them was the wish to hide them.
+
+
+160
+
+Sneezing absorbs all the functions of the soul, as well as work does;
+but we do not draw therefrom the same conclusions against the greatness
+of man, because it is against his will. And although we bring it on
+ourselves, it is nevertheless against our will that we sneeze. It is not
+in view of the act itself; it is for another end. And thus it is not a
+proof of the weakness of man, and of his slavery under that action.
+
+It is not disgraceful for man to yield to pain, and it is disgraceful to
+yield to pleasure. This is not because pain comes to us from without,
+and we ourselves seek pleasure; for it is possible to seek pain, and
+yield to it purposely, without this kind of baseness. Whence comes it,
+then, that reason thinks it honourable to succumb under stress of pain,
+and disgraceful to yield to the attack of pleasure? It is because pain
+does not tempt and attract us. It is we ourselves who choose it
+voluntarily, and will it to prevail over us. So that we are masters of
+the situation; and in this man yields to himself. But in pleasure it is
+man who yields to pleasure. Now only mastery and sovereignty bring
+glory, and only slavery brings shame.
+
+
+161
+
+_Vanity._--How wonderful it is that a thing so evident as the vanity of
+the world is so little known, that it is a strange and surprising thing
+to say that it is foolish to seek greatness!
+
+
+162
+
+He who will know fully the vanity of man has only to consider the causes
+and effects of love. The cause is a _je ne sais quoi_ (Corneille),[76]
+and the effects are dreadful. This _je ne sais quoi_, so small an object
+that we cannot recognise it, agitates a whole country, princes, armies,
+the entire world.
+
+Cleopatra's nose: had it been shorter, the whole aspect of the world
+would have been altered.
+
+
+163
+
+_Vanity._--The cause and the effects of love: Cleopatra.
+
+
+164
+
+He who does not see the vanity of the world is himself very vain. Indeed
+who do not see it but youths who are absorbed in fame, diversion, and
+the thought of the future? But take away diversion, and you will see
+them dried up with weariness. They feel then their nothingness without
+knowing it; for it is indeed to be unhappy to be in insufferable sadness
+as soon as we are reduced to thinking of self, and have no diversion.
+
+
+165
+
+_Thoughts._--_In omnibus requiem quæsivi._[77] If our condition were
+truly happy, we would not need diversion from thinking of it in order to
+make ourselves happy.
+
+
+166
+
+_Diversion._--Death is easier to bear without thinking of it, than is
+the thought of death without peril.
+
+
+167
+
+The miseries of human life have established all this: as men have seen
+this, they have taken up diversion.
+
+
+168
+
+_Diversion._--As men are not able to fight against death, misery,
+ignorance, they have taken it into their heads, in order to be happy,
+not to think of them at all.
+
+
+169
+
+Despite these miseries, man wishes to be happy, and only wishes to be
+happy, and cannot wish not to be so. But how will he set about it? To be
+happy he would have to make himself immortal; but, not being able to do
+so, it has occurred to him to prevent himself from thinking of death.
+
+
+170
+
+_Diversion._--If man were happy, he would be the more so, the less he
+was diverted, like the Saints and God.--Yes; but is it not to be happy
+to have a faculty of being amused by diversion?--No; for that comes from
+elsewhere and from without, and thus is dependent, and therefore subject
+to be disturbed by a thousand accidents, which bring inevitable griefs.
+
+
+171
+
+_Misery._--The only thing which consoles us for our miseries is
+diversion, and yet this it the greatest of our miseries. For it is this
+which principally hinders us from reflecting upon ourselves, and which
+makes us insensibly ruin ourselves. Without this we should be in a state
+of weariness, and this weariness would spur us to seek a more solid
+means of escaping from it. But diversion amuses us, and leads us
+unconsciously to death.
+
+
+172
+
+We do not rest satisfied with the present. We anticipate the future as
+too slow in coming, as if in order to hasten its course; or we recall
+the past, to stop its too rapid flight. So imprudent are we that we
+wander in the times which are not ours, and do not think of the only one
+which belongs to us; and so idle are we that we dream of those times
+which are no more, and thoughtlessly overlook that which alone exists.
+For the present is generally painful to us. We conceal it from our
+sight, because it troubles us; and if it be delightful to us, we regret
+to see it pass away. We try to sustain it by the future, and think of
+arranging matters which are not in our power, for a time which we have
+no certainty of reaching.
+
+Let each one examine his thoughts, and he will find them all occupied
+with the past and the future. We scarcely ever think of the present; and
+if we think of it, it is only to take light from it to arrange the
+future. The present is never our end. The past and the present are our
+means; the future alone is our end.[78] So we never live, but we hope to
+live; and, as we are always preparing to be happy, it is inevitable we
+should never be so.
+
+
+173
+
+They say that eclipses foretoken misfortune, because misfortunes are
+common, so that, as evil happens so often, they often foretell it;
+whereas if they said that they predict good fortune, they would often be
+wrong. They attribute good fortune only to rare conjunctions of the
+heavens; so they seldom fail in prediction.
+
+
+174
+
+_Misery._--Solomon[79] and Job have best known and best spoken of the
+misery of man; the former the most fortunate, and the latter the most
+unfortunate of men; the former knowing the vanity of pleasures from
+experience, the latter the reality of evils.
+
+
+175
+
+We know ourselves so little, that many think they are about to die when
+they are well, and many think they are well when they are near death,
+unconscious of approaching fever,[80] or of the abscess ready to form
+itself.
+
+
+176
+
+Cromwell[81] was about to ravage all Christendom; the royal family was
+undone, and his own for ever established, save for a little grain of
+sand which formed in his ureter. Rome herself was trembling under him;
+but this small piece of gravel having formed there, he is dead, his
+family cast down, all is peaceful, and the king is restored.
+
+
+177
+
+[Three hosts.[82]] Would he who had possessed the friendship of the King
+of England, the King of Poland, and the Queen of Sweden, have believed
+he would lack a refuge and shelter in the world?
+
+
+178
+
+Macrobius:[83] on the innocents slain by Herod.
+
+
+179
+
+When Augustus learnt that Herod's own son was amongst the infants under
+two years of age, whom he had caused to be slain, he said that it was
+better to be Herod's pig than his son.--Macrobius, _Sat._, book ii,
+chap. 4.
+
+
+180
+
+The great and the humble have the same misfortunes, the same griefs, the
+same passions;[84] but the one is at the top of the wheel, and the other
+near the centre, and so less disturbed by the same revolutions.
+
+
+181
+
+We are so unfortunate that we can only take pleasure in a thing on
+condition of being annoyed if it turn out ill, as a thousand things can
+do, and do every hour. He who should find the secret of rejoicing in the
+good, without troubling himself with its contrary evil, would have hit
+the mark. It is perpetual motion.
+
+
+182
+
+Those who have always good hope in the midst of misfortunes, and who are
+delighted with good luck, are suspected of being very pleased with the
+ill success of the affair, if they are not equally distressed by bad
+luck; and they are overjoyed to find these pretexts of hope, in order to
+show that they are concerned and to conceal by the joy which they feign
+to feel that which they have at seeing the failure of the matter.
+
+
+183
+
+We run carelessly to the precipice, after we have put something before
+us to prevent us seeing it.
+
+
+
+
+SECTION III
+
+OF THE NECESSITY OF THE WAGER
+
+
+184
+
+A letter to incite to the search after God.
+
+And then to make people seek Him among the philosophers, sceptics, and
+dogmatists, who disquiet him who inquires of them.
+
+
+185
+
+The conduct of God, who disposes all things kindly, is to put religion
+into the mind by reason, and into the heart by grace. But to will to put
+it into the mind and heart by force and threats is not to put religion
+there, but terror, _terorrem potius quam religionem_.
+
+
+186
+
+_Nisi terrerentur et non docerentur, improba quasi dominatio videretur_
+(Aug., Ep. 48 or 49), _Contra Mendacium ad Consentium_.
+
+
+187
+
+_Order._--Men despise religion; they hate it, and fear it is true. To
+remedy this, we must begin by showing that religion is not contrary to
+reason; that it is venerable, to inspire respect for it; then we must
+make it lovable, to make good men hope it is true; finally, we must
+prove it is true.
+
+Venerable, because it has perfect knowledge of man; lovable, because it
+promises the true good.
+
+
+188
+
+In every dialogue and discourse, we must be able to say to those who
+take offence, "Of what do you complain?"
+
+
+189
+
+To begin by pitying unbelievers; they are wretched enough by their
+condition. We ought only to revile them where it is beneficial; but this
+does them harm.
+
+
+190
+
+To pity atheists who seek, for are they not unhappy enough? To inveigh
+against those who make a boast of it.
+
+
+191
+
+And will this one scoff at the other? Who ought to scoff? And yet, the
+latter does not scoff at the other, but pities him.
+
+
+192
+
+To reproach Miton[85] with not being troubled, since God will reproach
+him.
+
+
+193
+
+_Quid fiet hominibus qui minima contemnunt, majora non credunt?_
+
+
+194
+
+... Let them at least learn what is the religion they attack, before
+attacking it. If this religion boasted of having a clear view of God,
+and of possessing it open and unveiled, it would be attacking it to say
+that we see nothing in the world which shows it with this clearness. But
+since, on the contrary, it says that men are in darkness and estranged
+from God, that He has hidden Himself from their knowledge, that this is
+in fact the name which He gives Himself in the Scriptures, _Deus
+absconditus_;[86] and finally, if it endeavours equally to establish
+these two things: that God has set up in the Church visible signs to
+make Himself known to those who should seek Him sincerely, and that He
+has nevertheless so disguised them that He will only be perceived by
+those who seek Him with all their heart; what advantage can they obtain,
+when, in the negligence with which they make profession of being in
+search of the truth, they cry out that nothing reveals it to them; and
+since that darkness in which they are, and with which they upbraid the
+Church, establishes only one of the things which she affirms, without
+touching the other, and, very far from destroying, proves her doctrine?
+
+In order to attack it, they should have protested that they had made
+every effort to seek Him everywhere, and even in that which the Church
+proposes for their instruction, but without satisfaction. If they talked
+in this manner, they would in truth be attacking one of her pretensions.
+But I hope here to show that no reasonable person can speak thus, and I
+venture even to say that no one has ever done so. We know well enough
+how those who are of this mind behave. They believe they have made great
+efforts for their instruction, when they have spent a few hours in
+reading some book of Scripture, and have questioned some priest on the
+truths of the faith. After that, they boast of having made vain search
+in books and among men. But, verily, I will tell them what I have often
+said, that this negligence is insufferable. We are not here concerned
+with the trifling interests of some stranger, that we should treat it in
+this fashion; the matter concerns ourselves and our all.
+
+The immortality of the soul is a matter which is of so great consequence
+to us, and which touches us so profoundly, that we must have lost all
+feeling to be indifferent as to knowing what it is. All our actions and
+thoughts must take such different courses, according as there are or are
+not eternal joys to hope for, that it is impossible to take one step
+with sense and judgment, unless we regulate our course by our view of
+this point which ought to be our ultimate end.
+
+Thus our first interest and our first duty is to enlighten ourselves on
+this subject, whereon depends all our conduct. Therefore among those who
+do not believe, I make a vast difference between those who strive with
+all their power to inform themselves, and those who live without
+troubling or thinking about it.
+
+I can have only compassion for those who sincerely bewail their doubt,
+who regard it as the greatest of misfortunes, and who, sparing no effort
+to escape it, make of this inquiry their principal and most serious
+occupations.
+
+But as for those who pass their life without thinking of this ultimate
+end of life, and who, for this sole reason that they do not find within
+themselves the lights which convince them of it, neglect to seek them
+elsewhere, and to examine thoroughly whether this opinion is one of
+those which people receive with credulous simplicity, or one of those
+which, although obscure in themselves, have nevertheless a solid and
+immovable foundation, I look upon them in a manner quite different.
+
+This carelessness in a matter which concerns themselves, their eternity,
+their all, moves me more to anger than pity; it astonishes and shocks
+me; it is to me monstrous. I do not say this out of the pious zeal of a
+spiritual devotion. I expect, on the contrary, that we ought to have
+this feeling from principles of human interest and self-love; for this
+we need only see what the least enlightened persons see.
+
+We do not require great education of the mind to understand that here is
+no real and lasting satisfaction; that our pleasures are only vanity;
+that our evils are infinite; and, lastly, that death, which threatens us
+every moment, must infallibly place us within a few years under the
+dreadful necessity of being for ever either annihilated or unhappy.
+
+There is nothing more real than this, nothing more terrible. Be we as
+heroic as we like, that is the end which awaits the noblest life in the
+world. Let us reflect on this, and then say whether it is not beyond
+doubt that there is no good in this life but in the hope of another;
+that we are happy only in proportion as we draw near it; and that, as
+there are no more woes for those who have complete assurance of
+eternity, so there is no more happiness for those who have no insight
+into it.
+
+Surely then it is a great evil thus to be in doubt, but it is at least
+an indispensable duty to seek when we are in such doubt; and thus the
+doubter who does not seek is altogether completely unhappy and
+completely wrong. And if besides this he is easy and content, professes
+to be so, and indeed boasts of it; if it is this state itself which is
+the subject of his joy and vanity, I have no words to describe so silly
+a creature.
+
+How can people hold these opinions? What joy can we find in the
+expectation of nothing but hopeless misery? What reason for boasting
+that we are in impenetrable darkness? And how can it happen that the
+following argument occurs to a reasonable man?
+
+"I know not who put me into the world, nor what the world is, nor what I
+myself am. I am in terrible ignorance of everything. I know not what my
+body is, nor my senses, nor my soul, not even that part of me which
+thinks what I say, which reflects on all and on itself, and knows itself
+no more than the rest. I see those frightful spaces of the universe
+which surround me, and I find myself tied to one corner of this vast
+expanse, without knowing why I am put in this place rather than in
+another, nor why the short time which is given me to live is assigned to
+me at this point rather than at another of the whole eternity which was
+before me or which shall come after me. I see nothing but infinites on
+all sides, which surround me as an atom, and as a shadow which endures
+only for an instant and returns no more. All I know is that I must soon
+die, but what I know least is this very death which I cannot escape.
+
+"As I know not whence I come, so I know not whither I go. I know only
+that, in leaving this world, I fall for ever either into annihilation or
+into the hands of an angry God, without knowing to which of these two
+states I shall be for ever assigned. Such is my state, full of weakness
+and uncertainty. And from all this I conclude that I ought to spend all
+the days of my life without caring to inquire into what must happen to
+me. Perhaps I might find some solution to my doubts, but I will not take
+the trouble, nor take a step to seek it; and after treating with scorn
+those who are concerned with this care, I will go without foresight and
+without fear to try the great event, and let myself be led carelessly to
+death, uncertain of the eternity of my future state."
+
+Who would desire to have for a friend a man who talks in this fashion?
+Who would choose him out from others to tell him of his affairs? Who
+would have recourse to him in affliction? And indeed to what use in life
+could one put him?
+
+In truth, it is the glory of religion to have for enemies men so
+unreasonable: and their opposition to it is so little dangerous that it
+serves on the contrary to establish its truths. For the Christian faith
+goes mainly to establish these two facts, the corruption of nature, and
+redemption by Jesus Christ. Now I contend that if these men do not serve
+to prove the truth of the redemption by the holiness of their behaviour,
+they at least serve admirably to show the corruption of nature by
+sentiments so unnatural.
+
+Nothing is so important to man as his own state, nothing is so
+formidable to him as eternity; and thus it is not natural that there
+should be men indifferent to the loss of their existence, and to the
+perils of everlasting suffering. They are quite different with regard to
+all other things. They are afraid of mere trifles; they foresee them;
+they feel them. And this same man who spends so many days and nights in
+rage and despair for the loss of office, or for some imaginary insult to
+his honour, is the very one who knows without anxiety and without
+emotion that he will lose all by death. It is a monstrous thing to see
+in the same heart and at the same time this sensibility to trifles and
+this strange insensibility to the greatest objects. It is an
+incomprehensible enchantment, and a supernatural slumber, which
+indicates as its cause an all-powerful force.
+
+There must be a strange confusion in the nature of man, that he should
+boast of being in that state in which it seems incredible that a single
+individual should be. However, experience has shown me so great a
+number of such persons that the fact would be surprising, if we did not
+know that the greater part of those who trouble themselves about the
+matter are disingenuous, and not in fact what they say. They are people
+who have heard it said that it is the fashion to be thus daring. It is
+what they call shaking off the yoke, and they try to imitate this. But
+it would not be difficult to make them understand how greatly they
+deceive themselves in thus seeking esteem. This is not the way to gain
+it, even I say among those men of the world who take a healthy view of
+things, and who know that the only way to succeed in this life is to
+make ourselves appear honourable, faithful, judicious, and capable of
+useful service to a friend; because naturally men love only what may be
+useful to them. Now, what do we gain by hearing it said of a man that he
+has now thrown off the yoke, that he does not believe there is a God who
+watches our actions, that he considers himself the sole master of his
+conduct, and that he thinks he is accountable for it only to himself?
+Does he think that he has thus brought us to have henceforth complete
+confidence in him, and to look to him for consolation, advice, and help
+in every need of life? Do they profess to have delighted us by telling
+us that they hold our soul to be only a little wind and smoke,
+especially by telling us this in a haughty and self-satisfied tone of
+voice? Is this a thing to say gaily? Is it not, on the contrary, a thing
+to say sadly, as the saddest thing in the world?
+
+If they thought of it seriously, they would see that this is so bad a
+mistake, so contrary to good sense, so opposed to decency and so removed
+in every respect from that good breeding which they seek, that they
+would be more likely to correct than to pervert those who had an
+inclination to follow them. And indeed, make them give an account of
+their opinions, and of the reasons which they have for doubting
+religion, and they will say to you things so feeble and so petty, that
+they will persuade you of the contrary. The following is what a person
+one day said to such a one very appositely: "If you continue to talk in
+this manner, you will really make me religious." And he was right, for
+who would not have a horror of holding opinions in which he would have
+such contemptible persons as companions!
+
+Thus those who only feign these opinions would be very unhappy, if they
+restrained their natural feelings in order to make themselves the most
+conceited of men. If, at the bottom of their heart, they are troubled at
+not having more light, let them not disguise the fact; this avowal will
+not be shameful. The only shame is to have none. Nothing reveals more an
+extreme weakness of mind than not to know the misery of a godless man.
+Nothing is more indicative of a bad disposition of heart than not to
+desire the truth of eternal promises. Nothing is more dastardly than to
+act with bravado before God. Let them then leave these impieties to
+those who are sufficiently ill-bred to be really capable of them. Let
+them at least be honest men, if they cannot be Christians. Finally, let
+them recognise that there are two kinds of people one can call
+reasonable; those who serve God with all their heart because they know
+Him, and those who seek Him with all their heart because they do not
+know Him.
+
+But as for those who live without knowing Him and without seeking Him,
+they judge themselves so little worthy of their own care, that they are
+not worthy of the care of others; and it needs all the charity of the
+religion which they despise, not to despise them even to the point of
+leaving them to their folly. But because this religion obliges us always
+to regard them, so long as they are in this life, as capable of the
+grace which can enlighten them, and to believe that they may, in a
+little time, be more replenished with faith than we are, and that, on
+the other hand, we may fall into the blindness wherein they are, we must
+do for them what we would they should do for us if we were in their
+place, and call upon them to have pity upon themselves, and to take at
+least some steps in the endeavour to find light. Let them give to
+reading this some of the hours which they otherwise employ so uselessly;
+whatever aversion they may bring to the task, they will perhaps gain
+something, and at least will not lose much. But as for those who bring
+to the task perfect sincerity and a real desire to meet with truth,
+those I hope will be satisfied and convinced of the proofs of a religion
+so divine, which I have here collected, and in which I have followed
+somewhat after this order ...
+
+
+195
+
+Before entering into the proofs of the Christian religion, I find it
+necessary to point out the sinfulness of those men who live in
+indifference to the search for truth in a matter which is so important
+to them, and which touches them so nearly.
+
+Of all their errors, this doubtless is the one which most convicts them
+of foolishness and blindness, and in which it is easiest to confound
+them by the first glimmerings of common sense, and by natural feelings.
+
+For it is not to be doubted that the duration of this life is but a
+moment; that the state of death is eternal, whatever may be its nature;
+and that thus all our actions and thoughts must take such different
+directions according to the state of that eternity, that it is
+impossible to take one step with sense and judgment, unless we regulate
+our course by the truth of that point which ought to be our ultimate
+end.
+
+There is nothing clearer than this; and thus, according to the
+principles of reason, the conduct of men is wholly unreasonable, if they
+do not take another course.
+
+On this point, therefore, we condemn those who live without thought of
+the ultimate end of life, who let themselves be guided by their own
+inclinations and their own pleasures without reflection and without
+concern, and, as if they could annihilate eternity by turning away their
+thought from it, think only of making themselves happy for the moment.
+
+Yet this eternity exists, and death, which must open into it, and
+threatens them every hour, must in a little time infallibly put them
+under the dreadful necessity of being either annihilated or unhappy for
+ever, without knowing which of these eternities is for ever prepared for
+them.
+
+This is a doubt of terrible consequence. They are in peril of eternal
+woe; and thereupon, as if the matter were not worth the trouble, they
+neglect to inquire whether this is one of those opinions which people
+receive with too credulous a facility, or one of those which, obscure in
+themselves, have a very firm, though hidden, foundation. Thus they know
+not whether there be truth or falsity in the matter, nor whether there
+be strength or weakness in the proofs. They have them before their eyes;
+they refuse to look at them; and in that ignorance they choose all that
+is necessary to fall into this misfortune if it exists, to await death
+to make trial of it, yet to be very content in this state, to make
+profession of it, and indeed to boast of it. Can we think seriously on
+the importance of this subject without being horrified at conduct so
+extravagant?
+
+This resting in ignorance is a monstrous thing, and they who pass their
+life in it must be made to feel its extravagance and stupidity, by
+having it shown to them, so that they may be confounded by the sight of
+their folly. For this is how men reason, when they choose to live in
+such ignorance of what they are, and without seeking enlightenment. "I
+know not," they say ...
+
+
+196
+
+Men lack heart; they would not make a friend of it.
+
+
+197
+
+To be insensible to the extent of despising interesting things, and to
+become insensible to the point which interests us most.
+
+
+198
+
+The sensibility of man to trifles, and his insensibility to great
+things, indicates a strange inversion.
+
+
+199
+
+Let us imagine a number of men in chains, and all condemned to death,
+where some are killed each day in the sight of the others, and those who
+remain see their own fate in that of their fellows, and wait their turn,
+looking at each other sorrowfully and without hope. It is an image of
+the condition of men.
+
+
+200
+
+A man in a dungeon, ignorant whether his sentence be pronounced, and
+having only one hour to learn it, but this hour enough, if he know that
+it is pronounced, to obtain its repeal, would act unnaturally in
+spending that hour, not in ascertaining his sentence, but in playing
+piquet. So it is against nature that man, etc. It is making heavy the
+hand of God.
+
+Thus not only the zeal of those who seek Him proves God, but also the
+blindness of those who seek Him not.
+
+
+201
+
+All the objections of this one and that one only go against themselves,
+and not against religion. All that infidels say ...
+
+
+202
+
+[From those who are in despair at being without faith, we see that God
+does not enlighten them; but as to the rest, we see there is a God who
+makes them blind.]
+
+
+203
+
+_Fascinatio nugacitatis._[87]--That passion may not harm us, let us act
+as if we had only eight hours to live.
+
+
+204
+
+If we ought to devote eight hours of life, we ought to devote a hundred
+years.
+
+
+205
+
+When I consider the short duration of my life, swallowed up in the
+eternity before and after, the little space which I fill, and even can
+see, engulfed in the infinite immensity of spaces of which I am
+ignorant, and which know me not, I am frightened, and am astonished at
+being here rather than there; for there is no reason why here rather
+than there, why now rather than then. Who has put me here? By whose
+order and direction have this place and time been allotted to me?
+_Memoria hospitis unius diei prætereuntis._[88]
+
+
+206
+
+The eternal silence of these infinite spaces frightens me.
+
+
+207
+
+How many kingdoms know us not!
+
+
+208
+
+Why is my knowledge limited? Why my stature? Why my life to one hundred
+years rather than to a thousand? What reason has nature had for giving
+me such, and for choosing this number rather than another in the
+infinity of those from which there is no more reason to choose one than
+another, trying nothing else?
+
+
+209
+
+Art thou less a slave by being loved and favoured by thy master? Thou
+art indeed well off, slave. Thy master favours thee; he will soon beat
+thee.
+
+
+210
+
+The last act is tragic, however happy all the rest of the play is; at
+the last a little earth is thrown upon our head, and that is the end for
+ever.
+
+
+211
+
+We are fools to depend upon the society of our fellow-men. Wretched as
+we are, powerless as we are, they will not aid us; we shall die alone.
+We should therefore act as if we were alone, and in that case should we
+build fine houses, etc.? We should seek the truth without hesitation;
+and, if we refuse it, we show that we value the esteem of men more than
+the search for truth.
+
+
+212
+
+_Instability._[89]--It is a horrible thing to feel all that we possess
+slipping away.
+
+
+213
+
+Between us and heaven or hell there is only life, which is the frailest
+thing in the world.
+
+
+214
+
+_Injustice._--That presumption should be joined to meanness is extreme
+injustice.
+
+
+215
+
+To fear death without danger, and not in danger, for one must be a man.
+
+
+216
+
+Sudden death alone is feared; hence confessors stay with lords.
+
+
+217
+
+An heir finds the title-deeds of his house. Will he say, "Perhaps they
+are forged?" and neglect to examine them?
+
+
+218
+
+_Dungeon._--I approve of not examining the opinion of Copernicus; but
+this...! It concerns all our life to know whether the soul be mortal or
+immortal.
+
+
+219
+
+It is certain that the mortality or immortality of the soul must make an
+entire difference to morality. And yet philosophers have constructed
+their ethics independently of this: they discuss to pass an hour.
+
+Plato, to incline to Christianity.
+
+
+220
+
+The fallacy of philosophers who have not discussed the immortality of
+the soul. The fallacy of their dilemma in Montaigne.
+
+
+221
+
+Atheists ought to say what is perfectly evident; now it is not perfectly
+evident that the soul is material.
+
+
+222
+
+_Atheists._--What reason have they for saying that we cannot rise from
+the dead? What is more difficult, to be born or to rise again; that what
+has never been should be, or that what has been should be again? Is it
+more difficult to come into existence than to return to it? Habit makes
+the one appear easy to us; want of habit makes the other impossible. A
+popular way of thinking!
+
+Why cannot a virgin bear a child? Does a hen not lay eggs without a
+cock? What distinguishes these outwardly from others? And who has told
+us that the hen may not form the germ as well as the cock?
+
+
+223
+
+What have they to say against the resurrection, and against the
+child-bearing of the Virgin? Which is the more difficult, to produce a
+man or an animal, or to reproduce it? And if they had never seen any
+species of animals, could they have conjectured whether they were
+produced without connection with each other?
+
+
+224
+
+How I hate these follies of not believing in the Eucharist, etc.! If the
+Gospel be true, if Jesus Christ be God, what difficulty is there?
+
+
+225
+
+Atheism shows strength of mind, but only to a certain degree.
+
+
+226
+
+Infidels, who profess to follow reason, ought to be exceedingly strong
+in reason. What say they then? "Do we not see," say they, "that the
+brutes live and die like men, and Turks like Christians? They have their
+ceremonies, their prophets, their doctors, their saints, their monks,
+like us," etc. (Is this contrary to Scripture? Does it not say all
+this?)
+
+If you care but little to know the truth, here is enough of it to leave
+you in repose. But if you desire with all your heart to know it, it is
+not enough; look at it in detail. This would be sufficient for a
+question in philosophy; but not here, where it concerns your all. And
+yet, after a trifling reflection of this kind, we go to amuse ourselves,
+etc. Let us inquire of this same religion whether it does not give a
+reason for this obscurity; perhaps it will teach it to us.
+
+
+227
+
+_Order by dialogues._--What ought I to do? I see only darkness
+everywhere. Shall I believe I am nothing? Shall I believe I am God?
+
+"All things change and succeed each other." You are mistaken; there
+is ...
+
+
+228
+
+Objection of atheists: "But we have no light."
+
+
+229
+
+This is what I see and what troubles me. I look on all sides, and I see
+only darkness everywhere. Nature presents to me nothing which is not
+matter of doubt and concern. If I saw nothing there which revealed a
+Divinity, I would come to a negative conclusion; if I saw everywhere the
+signs of a Creator, I would remain peacefully in faith. But, seeing too
+much to deny and too little to be sure, I am in a state to be pitied;
+wherefore I have a hundred time wished that if a God maintains nature,
+she should testify to Him unequivocally, and that, if the signs she
+gives are deceptive, she should suppress them altogether; that she
+should say everything or nothing, that I might see which cause I ought
+to follow. Whereas in my present state, ignorant of what I am or of what
+I ought to do, I know neither my condition nor my duty. My heart
+inclines wholly to know where is the true good, in order to follow it;
+nothing would be too dear to me for eternity.
+
+I envy those whom I see living in the faith with such carelessness, and
+who make such a bad use of a gift of which it seems to me I would make
+such a different use.
+
+
+230
+
+It is incomprehensible that God should exist, and it is incomprehensible
+that He should not exist; that the soul should be joined to the body,
+and that we should have no soul; that the world should be created, and
+that it should not be created, etc.; that original sin should be, and
+that it should not be.
+
+
+231
+
+Do you believe it to be impossible that God is infinite, without
+parts?--Yes. I wish therefore to show you an infinite and indivisible
+thing. It is a point moving everywhere with an infinite velocity; for it
+is one in all places, and is all totality in every place.
+
+Let this effect of nature, which previously seemed to you impossible,
+make you know that there may be others of which you are still ignorant.
+Do not draw this conclusion from your experiment, that there remains
+nothing for you to know; but rather that there remains an infinity for
+you to know.
+
+
+232
+
+Infinite movement, the point which fills everything, the moment of rest;
+infinite without quantity, indivisible and infinite.
+
+
+233
+
+_Infinite_--_nothing._--Our soul is cast into a body, where it finds
+number, time, dimension. Thereupon it reasons, and calls this nature,
+necessity, and can believe nothing else.
+
+Unity joined to infinity adds nothing to it, no more than one foot to an
+infinite measure. The finite is annihilated in the presence of the
+infinite, and becomes a pure nothing. So our spirit before God, so our
+justice before divine justice. There is not so great a disproportion
+between our justice and that of God, as between unity and infinity.
+
+The justice of God must be vast like His compassion. Now justice to the
+outcast is less vast, and ought less to offend our feelings than mercy
+towards the elect.
+
+We know that there is an infinite, and are ignorant of its nature. As we
+know it to be false that numbers are finite, it is therefore true that
+there is an infinity in number. But we do not know what it is. It is
+false that it is even, it is false that it is odd; for the addition of a
+unit can make no change in its nature. Yet it is a number, and every
+number is odd or even (this is certainly true of every finite number).
+So we may well know that there is a God without knowing what He is. Is
+there not one substantial truth, seeing there are so many things which
+are not the truth itself?
+
+We know then the existence and nature of the finite, because we also are
+finite and have extension. We know the existence of the infinite, and
+are ignorant of its nature, because it has extension like us, but not
+limits like us. But we know neither the existence nor the nature of God,
+because He has neither extension nor limits.
+
+But by faith we know His existence; in glory we shall know His nature.
+Now, I have already shown that we may well know the existence of a
+thing, without knowing its nature.
+
+Let us now speak according to natural lights.
+
+If there is a God, He is infinitely incomprehensible, since, having
+neither parts nor limits, He has no affinity to us. We are then
+incapable of knowing either what He is or if He is. This being so, who
+will dare to undertake the decision of the question? Not we, who have no
+affinity to Him.
+
+Who then will blame Christians for not being able to give a reason for
+their belief, since they profess a religion for which they cannot give a
+reason? They declare, in expounding it to the world, that it is a
+foolishness, _stultitiam_;[90] and then you complain that they do not
+prove it! If they proved it, they would not keep their word; it is in
+lacking proofs, that they are not lacking in sense. "Yes, but although
+this excuses those who offer it as such, and takes away from them the
+blame of putting it forward without reason, it does not excuse those who
+receive it." Let us then examine this point, and say, "God is, or He is
+not." But to which side shall we incline? Reason can decide nothing
+here. There is an infinite chaos which separated us. A game is being
+played at the extremity of this infinite distance where heads or tails
+will turn up. What will you wager? According to reason, you can do
+neither the one thing nor the other; according to reason, you can defend
+neither of the propositions.
+
+Do not then reprove for error those who have made a choice; for you know
+nothing about it. "No, but I blame them for having made, not this
+choice, but a choice; for again both he who chooses heads and he who
+chooses tails are equally at fault, they are both in the wrong. The true
+course is not to wager at all."
+
+Yes; but you must wager. It is not optional. You are embarked. Which
+will you choose then? Let us see. Since you must choose, let us see
+which interests you least. You have two things to lose, the true and the
+good; and two things to stake, your reason and your will, your
+knowledge and your happiness; and your nature has two things to shun,
+error and misery. Your reason is no more shocked in choosing one rather
+than the other, since you must of necessity choose. This is one point
+settled. But your happiness? Let us weigh the gain and the loss in
+wagering that God is. Let us estimate these two chances. If you gain,
+you gain all; if you lose, you lose nothing. Wager, then, without
+hesitation that He is.--"That is very fine. Yes, I must wager; but I may
+perhaps wager too much."--Let us see. Since there is an equal risk of
+gain and of loss, if you had only to gain two lives, instead of one, you
+might still wager. But if there were three lives to gain, you would have
+to play (since you are under the necessity of playing), and you would be
+imprudent, when you are forced to play, not to chance your life to gain
+three at a game where there is an equal risk of loss and gain. But there
+is an eternity of life and happiness. And this being so, if there were
+an infinity of chances, of which one only would be for you, you would
+still be right in wagering one to win two, and you would act stupidly,
+being obliged to play, by refusing to stake one life against three at a
+game in which out of an infinity of chances there is one for you, if
+there were an infinity of an infinitely happy life to gain. But there is
+here an infinity of an infinitely happy life to gain, a chance of gain
+against a finite number of chances of loss, and what you stake is
+finite. It is all divided; wherever the infinite is and there is not an
+infinity of chances of loss against that of gain, there is no time to
+hesitate, you must give all. And thus, when one is forced to play, he
+must renounce reason to preserve his life, rather than risk it for
+infinite gain, as likely to happen as the loss of nothingness.
+
+For it is no use to say it is uncertain if we will gain, and it is
+certain that we risk, and that the infinite distance between the
+_certainty_ of what is staked and the _uncertainty_ of what will be
+gained, equals the finite good which is certainly staked against the
+uncertain infinite. It is not so, as every player stakes a certainty to
+gain an uncertainty, and yet he stakes a finite certainty to gain a
+finite uncertainty, without transgressing against reason. There is not
+an infinite distance between the certainty staked and the uncertainty of
+the gain; that is untrue. In truth, there is an infinity between the
+certainty of gain and the certainty of loss. But the uncertainty of the
+gain is proportioned to the certainty of the stake according to the
+proportion of the chances of gain and loss. Hence it comes that, if
+there are as many risks on one side as on the other, the course is to
+play even; and then the certainty of the stake is equal to the
+uncertainty of the gain, so far is it from fact that there is an
+infinite distance between them. And so our proposition is of infinite
+force, when there is the finite to stake in a game where there are equal
+risks of gain and of loss, and the infinite to gain. This is
+demonstrable; and if men are capable of any truths, this is one.
+
+"I confess it, I admit it. But, still, is there no means of seeing the
+faces of the cards?"--Yes, Scripture and the rest, etc. "Yes, but I have
+my hands tied and my mouth closed; I am forced to wager, and am not
+free. I am not released, and am so made that I cannot believe. What,
+then, would you have me do?"
+
+True. But at least learn your inability to believe, since reason brings
+you to this, and yet you cannot believe. Endeavour then to convince
+yourself, not by increase of proofs of God, but by the abatement of your
+passions. You would like to attain faith, and do not know the way; you
+would like to cure yourself of unbelief, and ask the remedy for it.
+Learn of those who have been bound like you, and who now stake all their
+possessions. These are people who know the way which you would follow,
+and who are cured of an ill of which you would be cured. Follow the way
+by which they began; by acting as if they believed, taking the holy
+water, having masses said, etc. Even this will naturally make you
+believe, and deaden your acuteness.--"But this is what I am afraid
+of."--And why? What have you to lose?
+
+But to show you that this leads you there, it is this which will lessen
+the passions, which are your stumbling-blocks.
+
+_The end of this discourse._--Now, what harm will befall you in taking
+this side? You will be faithful, honest, humble, grateful, generous, a
+sincere friend, truthful. Certainly you will not have those poisonous
+pleasures, glory and luxury; but will you not have others? I will tell
+you that you will thereby gain in this life, and that, at each step you
+take on this road, you will see so great certainty of gain, so much
+nothingness in what you risk, that you will at last recognise that you
+have wagered for something certain and infinite, for which you have
+given nothing.
+
+"Ah! This discourse transports me, charms me," etc.
+
+If this discourse pleases you and seems impressive, know that it is
+made by a man who has knelt, both before and after it, in prayer to that
+Being, infinite and without parts, before whom he lays all he has, for
+you also to lay before Him all you have for your own good and for His
+glory, that so strength may be given to lowliness.
+
+
+234
+
+If we must not act save on a certainty, we ought not to act on religion,
+for it is not certain. But how many things we do on an uncertainty, sea
+voyages, battles! I say then we must do nothing at all, for nothing is
+certain, and that there is more certainty in religion than there is as
+to whether we may see to-morrow; for it is not certain that we may see
+to-morrow, and it is certainly possible that we may not see it. We
+cannot say as much about religion. It is not certain that it is; but who
+will venture to say that it is certainly possible that it is not? Now
+when we work for to-morrow, and so on an uncertainty, we act reasonably;
+for we ought to work for an uncertainty according to the doctrine of
+chance which was demonstrated above.
+
+Saint Augustine has seen that we work for an uncertainty, on sea, in
+battle, etc. But he has not seen the doctrine of chance which proves
+that we should do so. Montaigne has seen that we are shocked at a fool,
+and that habit is all-powerful; but he has not seen the reason of this
+effect.
+
+All these persons have seen the effects, but they have not seen the
+causes. They are, in comparison with those who have discovered the
+causes, as those who have only eyes are in comparison with those who
+have intellect. For the effects are perceptible by sense, and the causes
+are visible only to the intellect. And although these effects are seen
+by the mind, this mind is, in comparison with the mind which sees the
+causes, as the bodily senses are in comparison with the intellect.
+
+
+235
+
+_Rem viderunt, causam non viderunt._
+
+
+236
+
+According to the doctrine of chance, you ought to put yourself to the
+trouble of searching for the truth; for if you die without worshipping
+the True Cause, you are lost.--"But," say you, "if He had wished me to
+worship Him, He would have left me signs of His will."--He has done so;
+but you neglect them. Seek them, therefore; it is well worth it.
+
+
+237
+
+_Chances._--We must live differently in the world, according to these
+different assumptions: (1) that we could always remain in it; (2) that
+it is certain that we shall not remain here long, and uncertain if we
+shall remain here one hour. This last assumption is our condition.
+
+
+238
+
+What do you then promise me, in addition to certain troubles, but ten
+years of self-love (for ten years is the chance), to try hard to please
+without success?
+
+
+239
+
+_Objection._--Those who hope for salvation are so far happy; but they
+have as a counterpoise the fear of hell.
+
+_Reply._--Who has most reason to fear hell: he who is in ignorance
+whether there is a hell, and who is certain of damnation if there is; or
+he who certainly believes there is a hell, and hopes to be saved if
+there is?
+
+
+240
+
+"I would soon have renounced pleasure," say they, "had I faith." For my
+part I tell you, "You would soon have faith, if you renounced pleasure."
+Now, it is for you to begin. If I could, I would give you faith. I
+cannot do so, nor therefore test the truth of what you say. But you can
+well renounce pleasure, and test whether what I say is true.
+
+
+241
+
+_Order._--I would have far more fear of being mistaken, and of finding
+that the Christian religion was true, than of not being mistaken in
+believing it true.
+
+
+
+
+SECTION IV
+
+OF THE MEANS OF BELIEF
+
+
+242
+
+_Preface to the second part._--To speak of those who have treated of
+this matter.
+
+I admire the boldness with which these persons undertake to speak of
+God. In addressing their argument to infidels, their first chapter is to
+prove Divinity from the works of nature.[91] I should not be astonished
+at their enterprise, if they were addressing their argument to the
+faithful; for it is certain that those who have the living faith in
+their heart see at once that all existence is none other than the work
+of the God whom they adore. But for those in whom this light is
+extinguished, and in whom we purpose to rekindle it, persons destitute
+of faith and grace, who, seeking with all their light whatever they see
+in nature that can bring them to this knowledge, find only obscurity and
+darkness; to tell them that they have only to look at the smallest
+things which surround them, and they will see God openly, to give them,
+as a complete proof of this great and important matter, the course of
+the moon and planets, and to claim to have concluded the proof with such
+an argument, is to give them ground for believing that the proofs of our
+religion are very weak. And I see by reason and experience that nothing
+is more calculated to arouse their contempt.
+
+It is not after this manner that Scripture speaks, which has a better
+knowledge of the things that are of God. It says, on the contrary, that
+God is a hidden God, and that, since the corruption of nature, He has
+left men in a darkness from which they can escape only through Jesus
+Christ, without whom all communion with God is cut off. _Nemo novit
+Patrem, nisi Filius, et cui voluerit Filius revelare._[92]
+
+This is what Scripture points out to us, when it says in so many places
+that those who seek God find Him.[93] It is not of that light, "like the
+noonday sun," that this is said. We do not say that those who seek the
+noonday sun, or water in the sea, shall find them; and hence the
+evidence of God must not be of this nature. So it tells us elsewhere:
+_Vere tu es Deus absconditus_.[94]
+
+
+243
+
+It is an astounding fact that no canonical writer has ever made use of
+nature to prove God. They all strive to make us believe in Him. David,
+Solomon, etc., have never said, "There is no void, therefore there is a
+God." They must have had more knowledge than the most learned people who
+came after them, and who have all made use of this argument. This is
+worthy of attention.
+
+
+244
+
+"Why! Do you not say yourself that the heavens and birds prove God?" No.
+"And does your religion not say so?" No. For although it is true in a
+sense for some souls to whom God gives this light, yet it is false with
+respect to the majority of men.
+
+
+245
+
+There are three sources of belief: reason, custom, inspiration. The
+Christian religion, which alone has reason, does not acknowledge as her
+true children those who believe without inspiration. It is not that she
+excludes reason and custom. On the contrary, the mind must be opened to
+proofs, must be confirmed by custom, and offer itself in humbleness to
+inspirations, which alone can produce a true and saving effect. _Ne
+evacuetur crux Christi._[95]
+
+
+246
+
+_Order._--After the letter _That we ought to seek God_, to write the
+letter _On removing obstacles_; which is the discourse on "the
+machine,"[96] on preparing the machine, on seeking by reason.
+
+
+247
+
+_Order._--A letter of exhortation to a friend to induce him to seek. And
+he will reply, "But what is the use of seeking? Nothing is seen." Then
+to reply to him, "Do not despair." And he will answer that he would be
+glad to find some light, but that, according to this very religion, if
+he believed in it, it will be of no use to him, and that therefore he
+prefers not to seek. And to answer to that: The machine.
+
+
+248
+
+_A letter which indicates the use of proofs by the machine._--Faith is
+different from proof; the one is human, the other is a gift of God.
+_Justus ex fide vivit._[97] It is this faith that God Himself puts into
+the heart, of which the proof is often the instrument, _fides ex
+auditu_;[98] but this faith is in the heart, and makes us not say
+_scio_, but _credo_.
+
+
+249
+
+It is superstition to put one's hope in formalities; but it is pride to
+be unwilling to submit to them.
+
+
+250
+
+The external must be joined to the internal to obtain anything from God,
+that is to say, we must kneel, pray with the lips, etc., in order that
+proud man, who would not submit himself to God, may be now subject to
+the creature.[99] To expect help from these externals is superstition;
+to refuse to join them to the internal is pride.
+
+
+251
+
+Other religions, as the pagan, are more popular, for they consist in
+externals. But they are not for educated people. A purely intellectual
+religion would be more suited to the learned, but it would be of no use
+to the common people. The Christian religion alone is adapted to all,
+being composed of externals and internals. It raises the common people
+to the internal, and humbles the proud to the external; it is not
+perfect without the two, for the people must understand the spirit of
+the letter, and the learned must submit their spirit to the letter.
+
+
+252
+
+For we must not misunderstand ourselves; we are as much automatic as
+intellectual; and hence it comes that the instrument by which conviction
+is attained is not demonstrated alone. How few things are demonstrated?
+Proofs only convince the mind. Custom is the source of our strongest and
+most believed proofs. It bends the automaton, which persuades the mind
+without its thinking about the matter. Who has demonstrated that there
+will be a to-morrow, and that we shall die? And what is more believed?
+It is, then, custom which persuades us of it; it is custom that makes
+so many men Christians; custom that makes them Turks, heathens,
+artisans, soldiers, etc. (Faith in baptism is more received among
+Christians than among Turks.) Finally, we must have recourse to it when
+once the mind has seen where the truth is, in order to quench our
+thirst, and steep ourselves in that belief, which escapes us at every
+hour; for always to have proofs ready is too much trouble. We must get
+an easier belief, which is that of custom, which, without violence,
+without art, without argument, makes us believe things, and inclines all
+our powers to this belief, so that out soul falls naturally into it. It
+is not enough to believe only by force of conviction, when the automaton
+is inclined to believe the contrary. Both our parts must be made to
+believe, the mind by reasons which it is sufficient to have seen once in
+a lifetime, and the automaton by custom, and by not allowing it to
+incline to the contrary. _Inclina cor meum, Deus._[100]
+
+The reason acts slowly, with so many examinations, and on so many
+principles, which must be always present, that at every hour it falls
+asleep, or wanders, through want of having all its principles present.
+Feeling does not act thus; it acts in a moment, and is always ready to
+act. We must then put our faith in feeling; otherwise it will be always
+vacillating.
+
+
+253
+
+Two extremes: to exclude reason, to admit reason only.
+
+
+254
+
+It is not a rare thing to have to reprove the world for too much
+docility. It is a natural vice like credulity, and as pernicious.
+Superstition.
+
+
+255
+
+Piety is different from superstition.
+
+To carry piety as far as superstition is to destroy it.
+
+The heretics reproach us for this superstitious submission. This is to
+do what they reproach us for ...
+
+Infidelity, not to believe in the Eucharist, because it is not seen.
+
+Superstition to believe propositions. Faith, etc.
+
+
+256
+
+I say there are few true Christians, even as regards faith. There are
+many who believe but from superstition. There are many who do not
+believe solely from wickedness. Few are between the two.
+
+In this I do not include those who are of truly pious character, nor all
+those who believe from a feeling in their heart.
+
+
+257
+
+There are only three kinds of persons; those who serve God, having found
+Him; others who are occupied in seeking Him, not having found Him; while
+the remainder live without seeking Him, and without having found Him.
+The first are reasonable and happy, the last are foolish and unhappy;
+those between are unhappy and reasonable.
+
+
+258
+
+_Unusquisque sibi Deum fingit._[101]
+
+Disgust.
+
+
+259
+
+Ordinary people have the power of not thinking of that about which they
+do not wish to think. "Do not meditate on the passages about the
+Messiah," said the Jew to his son. Thus our people often act. Thus are
+false religions preserved, and even the true one, in regard to many
+persons.
+
+But there are some who have not the power of thus preventing thought,
+and who think so much the more as they are forbidden. These undo false
+religions, and even the true one, if they do not find solid arguments.
+
+
+260
+
+They hide themselves in the press, and call numbers to their rescue.
+Tumult.
+
+_Authority._--So far from making it a rule to believe a thing because
+you have heard it, you ought to believe nothing without putting yourself
+into the position as if you had never heard it.
+
+It is your own assent to yourself, and the constant voice of your own
+reason, and not of others, that should make you believe.
+
+Belief is so important! A hundred contradictions might be true. If
+antiquity were the rule of belief, men of ancient time would then be
+without rule. If general consent, if men had perished?
+
+False humanity, pride.
+
+Lift the curtain. You try in vain; if you must either believe, or deny,
+or doubt. Shall we then have no rule? We judge that animals do well what
+they do. Is there no rule whereby to judge men?
+
+To deny, to believe, and to doubt well, are to a man what the race is to
+a horse.
+
+Punishment of those who sin, error.
+
+
+261
+
+Those who do not love the truth take as a pretext that it is disputed,
+and that a multitude deny it. And so their error arises only from this,
+that they do not love either truth or charity. Thus they are without
+excuse.
+
+
+262
+
+Superstition and lust. Scruples, evil desires. Evil fear; fear, not such
+as comes from a belief in God, but such as comes from a doubt whether He
+exists or not. True fear comes from faith; false fear comes from doubt.
+True fear is joined to hope, because it is born of faith, and because
+men hope in the God in whom they believe. False fear is joined to
+despair, because men fear the God in whom they have no belief. The
+former fear to lose Him; the latter fear to find Him.
+
+
+263
+
+"A miracle," says one, "would strengthen my faith." He says so when he
+does not see one. Reasons, seen from afar, appear to limit our view; but
+when they are reached, we begin to see beyond. Nothing stops the
+nimbleness of our mind. There is no rule, say we, which has not some
+exceptions, no truth so general which has not some aspect in which it
+fails. It is sufficient that it be not absolutely universal to give us a
+pretext for applying the exceptions to the present subject, and for
+saying, "This is not always true; there are therefore cases where it is
+not so." It only remains to show that this is one of them; and that is
+why we are very awkward or unlucky, if we do not find one some day.
+
+
+264
+
+We do not weary of eating and sleeping every day, for hunger and
+sleepiness recur. Without that we should weary of them. So, without the
+hunger for spiritual things, we weary of them. Hunger after
+righteousness, the eighth beatitude.[102]
+
+
+265
+
+Faith indeed tells what the senses do not tell, but not the contrary of
+what they see. It is above them and not contrary to them.
+
+
+266
+
+How many stars have telescopes revealed to us which did not exist for
+our philosophers of old! We freely attack Holy Scripture on the great
+number of stars, saying, "There are only one thousand and
+twenty-eight,[103] we know it." There is grass on the earth, we see
+it--from the moon we would not see it--and on the grass are leaves, and
+in these leaves are small animals; but after that no more.--O
+presumptuous man!--The compounds are composed of elements, and the
+elements not.--O presumptuous man! Here is a fine reflection.--We must
+not say that there is anything which we do not see.--We must then talk
+like others, but not think like them.
+
+
+267
+
+The last proceeding of reason is to recognise that there is an infinity
+of things which are beyond it. It is but feeble if it does not see so
+far as to know this. But if natural things are beyond it, what will be
+said of supernatural?
+
+
+268
+
+_Submission._--We must know where to doubt, where to feel certain, where
+to submit. He who does not do so, understands not the force of reason.
+There are some who offend against these three rules, either by affirming
+everything as demonstrative, from want of knowing what demonstration is;
+or by doubting everything, from want of knowing where to submit; or by
+submitting in everything, from want of knowing where they must judge.
+
+
+269
+
+Submission is the use of reason in which consists true Christianity.
+
+
+270
+
+_St. Augustine._[104]--Reason would never submit, if it did not judge
+that there are some occasions on which it ought to submit. It is then
+right for it to submit, when it judges that it ought to submit.
+
+
+271
+
+Wisdom sends us to childhood. _Nisi efficiamini sicut parvuli._[105]
+
+
+272
+
+There is nothing so conformable to reason as this disavowal of reason.
+
+
+273
+
+If we submit everything to reason, our religion will have no mysterious
+and supernatural element. If we offend the principles of reason, our
+religion will be absurd and ridiculous.
+
+
+274
+
+All our reasoning reduces itself to yielding to feeling.
+
+But fancy is like, though contrary to feeling, so that we cannot
+distinguish between these contraries. One person says that my feeling is
+fancy, another that his fancy is feeling. We should have a rule. Reason
+offers itself; but it is pliable in every sense; and thus there is no
+rule.
+
+
+275
+
+Men often take their imagination for their heart; and they believe they
+are converted as soon as they think of being converted.
+
+
+276
+
+M. de Roannez said: "Reasons come to me afterwards, but at first a thing
+pleases or shocks me without my knowing the reason, and yet it shocks me
+for that reason which I only discover afterwards." But I believe, not
+that it shocked him for the reasons which were found afterwards, but
+that these reasons were only found because it shocks him.
+
+
+277
+
+The heart has its reasons, which reason does not know. We feel it in a
+thousand things. I say that the heart naturally loves the Universal
+Being, and also itself naturally, according as it gives itself to them;
+and it hardens itself against one or the other at its will. You have
+rejected the one, and kept the other. Is it by reason that you love
+yourself?
+
+
+278
+
+It is the heart which experiences God, and not the reason. This, then,
+is faith: God felt by the heart, not by the reason.
+
+
+279
+
+Faith is a gift of God; do not believe that we said it was a gift of
+reasoning. Other religions do not say this of their faith. They only
+gave reasoning in order to arrive at it, and yet it does not bring them
+to it.
+
+
+280
+
+The knowledge of God is very far from the love of Him.
+
+
+281
+
+Heart, instinct, principles.
+
+
+282
+
+We know truth, not only by the reason, but also by the heart, and it is
+in this last way that we know first principles; and reason, which has no
+part in it, tries in vain to impugn them. The sceptics, who have only
+this for their object, labour to no purpose. We know that we do not
+dream, and however impossible it is for us to prove it by reason, this
+inability demonstrates only the weakness of our reason, but not, as they
+affirm, the uncertainty of all our knowledge. For the knowledge of first
+principles, as space, time, motion, number, is as sure as any of those
+which we get from reasoning. And reason must trust these intuitions of
+the heart, and must base them on every argument. (We have intuitive
+knowledge of the tri-dimensional nature of space, and of the infinity of
+number, and reason then shows that there are no two square numbers one
+of which is double of the other. Principles are intuited, propositions
+are inferred, all with certainty, though in different ways.) And it is
+as useless and absurd for reason to demand from the heart proofs of her
+first principles, before admitting them, as it would be for the heart to
+demand from reason an intuition of all demonstrated propositions before
+accepting them.
+
+This inability ought, then, to serve only to humble reason, which would
+judge all, but not to impugn our certainty, as if only reason were
+capable of instructing us. Would to God, on the contrary, that we had
+never need of it, and that we knew everything by instinct and intuition!
+But nature has refused us this boon. On the contrary, she has given us
+but very little knowledge of this kind; and all the rest can be acquired
+only by reasoning.
+
+Therefore, those to whom God has imparted religion by intuition are very
+fortunate, and justly convinced. But to those who do not have it, we can
+give it only by reasoning, waiting for God to give them spiritual
+insight, without which faith is only human, and useless for salvation.
+
+
+283
+
+_Order.--Against the objection that Scripture has no order._
+
+The heart has its own order; the intellect has its own, which is by
+principle and demonstration. The heart has another. We do not prove that
+we ought to be loved by enumerating in order the causes of love; that
+would be ridiculous.
+
+Jesus Christ and Saint Paul employ the rule of love, not of intellect;
+for they would warm, not instruct. It is the same with Saint Augustine.
+This order consists chiefly in digressions on each point to indicate the
+end, and keep it always in sight.
+
+
+284
+
+Do not wonder to see simple people believe without reasoning. God
+imparts to them love of Him and hatred of self. He inclines their heart
+to believe. Men will never believe with a saving and real faith, unless
+God inclines their heart; and they will believe as soon as He inclines
+it. And this is what David knew well, when he said: _Inclina cor meum,
+Deus, in ..._[106]
+
+
+285
+
+Religion is suited to all kinds of minds. Some pay attention only to its
+establishment,[107] and this religion is such that its very
+establishment suffices to prove its truth. Others trace it even to the
+apostles. The more learned go back to the beginning of the world. The
+angels see it better still, and from a more distant time.
+
+
+286
+
+Those who believe without having read the Testaments, do so because they
+have an inward disposition entirely holy, and all that they hear of our
+religion conforms to it. They feel that a God has made them; they desire
+only to love God; they desire to hate themselves only. They feel that
+they have no strength in themselves; that they are incapable of coming
+to God; and that if God does not come to them, they can have no
+communion with Him. And they hear our religion say that men must love
+God only, and hate self only; but that all being corrupt and unworthy of
+God, God made Himself man to unite Himself to us. No more is required to
+persuade men who have this disposition in their heart, and who have this
+knowledge of their duty and of their inefficiency.
+
+
+287
+
+Those whom we see to be Christians without the knowledge of the prophets
+and evidences, nevertheless judge of their religion as well as those who
+have that knowledge. They judge of it by the heart, as others judge of
+it by the intellect. God Himself inclines them to believe, and thus they
+are most effectively convinced.
+
+I confess indeed that one of those Christians who believe without proofs
+will not perhaps be capable of convincing an infidel who will say the
+same of himself. But those who know the proofs of religion will prove
+without difficulty that such a believer is truly inspired by God, though
+he cannot prove it himself.
+
+For God having said in His prophecies (which are undoubtedly
+prophecies), that in the reign of Jesus Christ He would spread His
+spirit abroad among nations, and that the youths and maidens and
+children of the Church would prophesy;[108] it is certain that the
+Spirit of God is in these, and not in the others.
+
+
+288
+
+Instead of complaining that God had hidden Himself, you will give Him
+thanks for having revealed so much of Himself; and you will also give
+Him thanks for not having revealed Himself to haughty sages, unworthy to
+know so holy a God.
+
+Two kinds of persons know Him: those who have a humble heart, and who
+love lowliness, whatever kind of intellect they may have, high or low;
+and those who have sufficient understanding to see the truth, whatever
+opposition they may have to it.
+
+
+289
+
+_Proof._--1. The Christian religion, by its establishment, having
+established itself so strongly, so gently, whilst contrary to
+nature.--2. The sanctity, the dignity, and the humility of a Christian
+soul.--3. The miracles of Holy Scripture.--4. Jesus Christ in
+particular.--5. The apostles in particular.--6. Moses and the prophets
+in particular.--7. The Jewish people.--8. The prophecies.--9.
+Perpetuity; no religion has perpetuity.--10. The doctrine which gives a
+reason for everything.--11. The sanctity of this law.--12. By the course
+of the world.
+
+Surely, after considering what is life and what is religion, we should
+not refuse to obey the inclination to follow it, if it comes into our
+heart; and it is certain that there is no ground for laughing at those
+who follow it.
+
+
+290
+
+_Proofs of religion._--Morality, Doctrine, Miracles, Prophecies, Types.
+
+
+
+
+SECTION V
+
+JUSTICE AND THE REASON OF EFFECTS
+
+
+291
+
+In the letter _On Injustice_ can come the ridiculousness of the law that
+the elder gets all. "My friend, you were born on this side of the
+mountain, it is therefore just that your elder brother gets everything."
+
+"Why do you kill me?"
+
+
+292
+
+He lives on the other side of the water.
+
+
+293
+
+"Why do you kill me? What! do you not live on the other side of the
+water? If you lived on this side, my friend, I should be an assassin,
+and it would be unjust to slay you in this manner. But since you live on
+the other side, I am a hero, and it is just."
+
+
+294
+
+On what shall man found the order of the world which he would
+govern?[109] Shall it be on the caprice of each individual? What
+confusion! Shall it be on justice? Man is ignorant of it.
+
+Certainly had he known it, he would not have established this maxim, the
+most general of all that obtain among men, that each should follow the
+custom of his own country. The glory of true equity would have brought
+all nations under subjection, and legislators would not have taken as
+their model the fancies and caprice of Persians and Germans instead of
+this unchanging justice. We should have seen it set up in all the States
+on earth and in all times; whereas we see neither justice nor injustice
+which does not change its nature with change in climate. Three degrees
+of latitude reverse all jurisprudence; a meridian decides the truth.
+Fundamental laws change after a few years of possession; right has its
+epochs; the entry of Saturn into the Lion marks to us the origin of
+such and such a crime. A strange justice that is bounded by a river!
+Truth on this side of the Pyrenees, error on the other side.
+
+Men admit that justice does not consist in these customs, but that it
+resides in natural laws, common to every country. They would certainly
+maintain it obstinately, if reckless chance which has distributed human
+laws had encountered even one which was universal; but the farce is that
+the caprice of men has so many vagaries that there is no such law.
+
+Theft, incest, infanticide, parricide, have all had a place among
+virtuous actions. Can anything be more ridiculous than that a man should
+have the right to kill me because he lives on the other side of the
+water, and because his ruler has a quarrel with mine, though I have none
+with him?
+
+Doubtless there are natural laws; but good reason once corrupted has
+corrupted all. _Nihil amplius nostrum est;[110] quod nostrum dicimus,
+artis est. Ex senatus--consultis et plebiscitis crimina exercentur.[111]
+Ut olim vitiis, sic nunc legibus laboramus._[112]
+
+The result of this confusion is that one affirms the essence of justice
+to be the authority of the legislator; another, the interest of the
+sovereign;[113] another, present custom,[114] and this is the most sure.
+Nothing, according to reason alone, is just in itself; all changes with
+time. Custom creates the whole of equity, for the simple reason that it
+is accepted. It is the mystical foundation of its authority;[115]
+whoever carries it back to first principles destroys it. Nothing is so
+faulty as those laws which correct faults. He who obeys them because
+they are just, obeys a justice which is imaginary, and not the essence
+of law; it is quite self-contained, it is law and nothing more. He who
+will examine its motive will find it so feeble and so trifling that if
+he be not accustomed to contemplate the wonders of human imagination, he
+will marvel that one century has gained for it so much pomp and
+reverence. The art of opposition and of revolution is to unsettle
+established customs, sounding them even to their source, to point out
+their want of authority and justice. We must, it is said, get back to
+the natural and fundamental laws of the State, which an unjust custom
+has abolished. It is a game certain to result in the loss of all;
+nothing will be just on the balance. Yet people readily lend their ear
+to such arguments. They shake off the yoke as soon as they recognise it;
+and the great profit by their ruin, and by that of these curious
+investigators of accepted customs. But from a contrary mistake men
+sometimes think they can justly do everything which is not without an
+example. That is why the wisest of legislators[116] said that it was
+necessary to deceive men for their own good; and another, a good
+politician, _Cum veritatem qua liberetur ignoret, expedit quod
+fallatur._[117] We must not see the fact of usurpation; law was once
+introduced without reason, and has become reasonable. We must make it
+regarded as authoritative, eternal, and conceal its origin, if we do not
+wish that it should soon come to an end.
+
+
+295
+
+_Mine, thine._--"This dog is mine," said those poor children; "that is
+my place in the sun." Here is the beginning and the image of the
+usurpation of all the earth.
+
+
+296
+
+When the question for consideration is whether we ought to make war, and
+kill so many men--condemn so many Spaniards to death--only one man is
+judge, and he is an interested party. There should be a third, who is
+disinterested.
+
+
+297
+
+_Veri juris._[118]--We have it no more; if we had it, we should take
+conformity to the customs of a country as the rule of justice. It is
+here that, not finding justice, we have found force, etc.
+
+
+298
+
+_Justice, might._--It is right that what is just should be obeyed; it is
+necessary that what is strongest should be obeyed. Justice without might
+is helpless; might without justice is tyrannical. Justice without might
+is gainsaid, because there are always offenders; might without justice
+is condemned. We must then combine justice and might, and for this end
+make what is just strong, or what is strong just.
+
+Justice is subject to dispute; might is easily recognised and is not
+disputed. So we cannot give might to justice, because might has gainsaid
+justice, and has declared that it is she herself who is just. And thus
+being unable to make what is just strong, we have made what is strong
+just.
+
+
+299
+
+The only universal rules are the laws of the country in ordinary
+affairs, and of the majority in others. Whence comes this? From the
+might which is in them. Hence it comes that kings, who have power of a
+different kind, do not follow the majority of their ministers.
+
+No doubt equality of goods is just; but, being unable to cause might to
+obey justice, men have made it just to obey might. Unable to strengthen
+justice, they have justified might; so that the just and the strong
+should unite, and there should be peace, which is the sovereign good.
+
+
+300
+
+"When a strong man armed keepeth his goods, his goods are in
+peace."[119]
+
+
+301
+
+Why do we follow the majority? It is because they have more reason? No,
+because they have more power.
+
+Why do we follow the ancient laws and opinions? Is it because they are
+more sound? No, but because they are unique, and remove from us the root
+of difference.
+
+
+302
+
+... It is the effect of might, not of custom. For those who are capable
+of originality are few; the greater number will only follow, and refuse
+glory to those inventors who seek it by their inventions. And if these
+are obstinate in their wish to obtain glory, and despise those who do
+not invent, the latter will call them ridiculous names, and would beat
+them with a stick. Let no one then boast of his subtlety, or let him
+keep his complacency to himself.
+
+
+303
+
+Might is the sovereign of the world, and not opinion.--But opinion makes
+use of might.--It is might that makes opinion. Gentleness is beautiful
+in our opinion. Why? Because he who will dance on a rope will be
+alone,[120] and I will gather a stronger mob of people who will say that
+it is unbecoming.
+
+
+304
+
+The cords which bind the respect of men to each other are in general
+cords of necessity; for there must be different degrees, all men wishing
+to rule, and not all being able to do so, but some being able.
+
+Let us then imagine we see society in the process of formation. Men will
+doubtless fight till the stronger party overcomes the weaker, and a
+dominant party is established. But when this is once determined, the
+masters, who do not desire the continuation of strife, then decree that
+the power which is in their hands shall be transmitted as they please.
+Some place it in election by the people, others in hereditary
+succession, etc.
+
+And this is the point where imagination begins to play its part. Till
+now power makes fact; now power is sustained by imagination in a certain
+party, in France in the nobility, in Switzerland in the burgesses, etc.
+
+These cords which bind the respect of men to such and such an individual
+are therefore the cords of imagination.
+
+
+305
+
+The Swiss are offended by being called gentlemen, and prove themselves
+true plebeians in order to be thought worthy of great office.
+
+
+306
+
+As duchies, kingships, and magistracies are real and necessary, because
+might rules all, they exist everywhere and always. But since only
+caprice makes such and such a one a ruler, the principle is not
+constant, but subject to variation, etc.
+
+
+307
+
+The chancellor is grave, and clothed with ornaments, for his position is
+unreal. Not so the king, he has power, and has nothing to do with the
+imagination. Judges, physicians, etc. appeal only to the imagination.
+
+
+308
+
+The habit of seeing kings accompanied by guards, drums, officers, and
+all the paraphernalia which mechanically inspire respect and awe, makes
+their countenance, when sometimes seen alone without these
+accompaniments, impress respect and awe on their subjects; because we
+cannot separate in thought their persons from the surroundings with
+which we see them usually joined. And the world, which knows not that
+this effect is the result of habit, believes that it arises by a natural
+force, whence come these words, "The character of Divinity is stamped on
+his countenance," etc.
+
+
+309
+
+_Justice._--As custom determines what is agreeable, so also does it
+determine justice.
+
+
+310
+
+_King and tyrant._--I, too, will keep my thoughts secret.
+
+I will take care on every journey.
+
+Greatness of establishment, respect for establishment.
+
+The pleasure of the great is the power to make people happy.
+
+The property of riches is to be given liberally.
+
+The property of each thing must be sought. The property of power is to
+protect.
+
+When force attacks humbug, when a private soldier takes the square cap
+off a first president, and throws it out of the window.
+
+
+311
+
+The government founded on opinion and imagination reigns for some time,
+and this government is pleasant and voluntary; that founded on might
+lasts for ever. Thus opinion is the queen of the world, but might is its
+tyrant.
+
+
+312
+
+Justice is what is established; and thus all our established laws will
+necessarily be regarded as just without examination, since they are
+established.
+
+
+313
+
+_Sound opinions of the people._--Civil wars are the greatest of
+evils.[121] They are inevitable, if we wish to reward desert; for all
+will say they are deserving. The evil we have to fear from a fool who
+succeeds by right of birth, is neither so great nor so sure.
+
+
+314
+
+God has created all for Himself. He has bestowed upon Himself the power
+of pain and pleasure.
+
+You can apply it to God, or to yourself. If to God, the Gospel is the
+rule. If to yourself, you will take the place of God. As God is
+surrounded by persons full of charity, who ask of Him the blessings of
+charity that are in His power, so ... Recognise then and learn that you
+are only a king of lust, and take the ways of lust.
+
+
+315
+
+_The reason of effects._--It is wonderful that men would not have me
+honour a man clothed in brocade, and followed by seven or eight lackeys!
+Why! He will have me thrashed, if I do not salute him. This custom is a
+force. It is the same with a horse in fine trappings in comparison with
+another! Montaigne[122] is a fool not to see what difference there is,
+to wonder at our finding any, and to ask the reason. "Indeed," says he,
+"how comes it," etc....
+
+
+316
+
+_Sound opinions of the people._--To be spruce is not altogether foolish,
+for it proves that a great number of people work for one. It shows by
+one's hair, that one has a valet, a perfumer, etc., by one's band,
+thread, lace, ... etc. Now it is not merely superficial nor merely
+outward show to have many arms at command. The more arms one has, the
+more powerful one is. To be spruce is to show one's power.
+
+
+317
+
+Deference means, "Put yourself to inconvenience." This is apparently
+silly, but is quite right. For it is to say, "I would indeed put myself
+to inconvenience if you required it, since indeed I do so when it is of
+no service to you." Deference further serves to distinguish the great.
+Now if deference was displayed by sitting in an arm-chair, we should
+show deference to everybody, and so no distinction would be made; but,
+being put to inconvenience, we distinguish very well.
+
+
+318
+
+He has four lackeys.
+
+
+319
+
+How rightly do we distinguish men by external appearances rather than by
+internal qualities! Which of us two shall have precedence? Who will give
+place to the other? The least clever. But I am as clever as he. We
+should have to fight over this. He has four lackeys, and I have only
+one. This can be seen; we have only to count. It falls to me to yield,
+and I am a fool if I contest the matter. By this means we are at peace,
+which is the greatest of boons.
+
+
+320
+
+The most unreasonable things in the world become most reasonable,
+because of the unruliness of men. What is less reasonable than to choose
+the eldest son of a queen to rule a State? We do not choose as captain
+of a ship the passenger who is of the best family.
+
+This law would be absurd and unjust; but because men are so themselves,
+and always will be so, it becomes reasonable and just. For whom will men
+choose, as the most virtuous and able? We at once come to blows, as each
+claims to be the most virtuous and able. Let us then attach this quality
+to something indisputable. This is the king's eldest son. That is clear,
+and there is no dispute. Reason can do no better, for civil war is the
+greatest of evils.
+
+
+321
+
+Children are astonished to see their comrades respected.
+
+
+322
+
+To be of noble birth is a great advantage. In eighteen years it places a
+man within the select circle, known and respected, as another would have
+merited in fifty years. It is a gain of thirty years without trouble.
+
+
+323
+
+What is the Ego?
+
+Suppose a man puts himself at a window to see those who pass by. If I
+pass by, can I say that he placed himself there to see me? No; for he
+does not think of me in particular. But does he who loves someone on
+account of beauty really love that person? No; for the small-pox, which
+will kill beauty without killing the person, will cause him to love her
+no more.
+
+And if one loves me for my judgment, memory, he does not love _me_, for
+I can lose these qualities without losing myself. Where, then, is this
+Ego, if it be neither in the body nor in the soul? And how love the body
+or the soul, except for these qualities which do not constitute _me_,
+since they are perishable? For it is impossible and would be unjust to
+love the soul of a person in the abstract, and whatever qualities might
+be therein. We never, then, love a person, but only qualities.
+
+Let us, then, jeer no more at those who are honoured on account of rank
+and office; for we love a person only on account of borrowed qualities.
+
+
+324
+
+The people have very sound opinions, for example:
+
+1. In having preferred diversion and hunting to poetry. The half-learned
+laugh at it, and glory in being above the folly of the world; but the
+people are right for a reason which these do not fathom.
+
+2. In having distinguished men by external marks, as birth or wealth.
+The world again exults in showing how unreasonable this is; but it is
+very reasonable. Savages laugh at an infant king.[123]
+
+3. In being offended at a blow, on in desiring glory so much. But it is
+very desirable on account of the other essential goods which are joined
+to it; and a man who has received a blow, without resenting it, is
+overwhelmed with taunts and indignities.
+
+4. In working for the uncertain; in sailing on the sea; in walking over
+a plank.
+
+
+325
+
+Montaigne is wrong. Custom should be followed only because it is custom,
+and not because it is reasonable or just. But people follow it for this
+sole reason, that they think it just. Otherwise they would follow it no
+longer, although it were the custom; for they will only submit to reason
+or justice. Custom without this would pass for tyranny; but the
+sovereignty of reason and justice is no more tyrannical than that of
+desire. They are principles natural to man.
+
+It would therefore be right to obey laws and customs, because they are
+laws; but we should know that there is neither truth nor justice to
+introduce into them, that we know nothing of these, and so must follow
+what is accepted. By this means we would never depart from them. But
+people cannot accept this doctrine; and, as they believe that truth can
+be found, and that it exists in law and custom, they believe them, and
+take their antiquity as a proof of their truth, and not simply of their
+authority apart from truth. Thus they obey laws, but they are liable to
+revolt when these are proved to be valueless; and this can be shown of
+all, looked at from a certain aspect.
+
+
+326
+
+_Injustice._--It is dangerous to tell the people that the laws are
+unjust; for they obey them only because they think them just. Therefore
+it is necessary to tell them at the same time that they must obey them
+because they are laws, just as they must obey superiors, not because
+they are just, but because they are superiors. In this way all sedition
+is prevented, if this can be made intelligible, and it be understood
+what is the proper definition of justice.
+
+
+327
+
+The world is a good judge of things, for it is in natural ignorance,
+which is man's true state.[124] The sciences have two extremes which
+meet. The first is the pure natural ignorance in which all men find
+themselves at birth. The other extreme is that reached by great
+intellects, who, having run through all that men can know, find they
+know nothing, and come back again to that same ignorance from which they
+set out; but this is a learned ignorance which is conscious of itself.
+Those between the two, who have departed from natural ignorance and not
+been able to reach the other, have some smattering of this vain
+knowledge, and pretend to be wise. These trouble the world, and are bad
+judges of everything. The people and the wise constitute the world;
+these despise it, and are despised. They judge badly of everything, and
+the world judges rightly of them.
+
+
+328
+
+_The reason of effects._--Continual alternation of pro and con.
+
+We have then shown that man is foolish, by the estimation he makes of
+things which are not essential; and all these opinions are destroyed. We
+have next shown that all these opinions are very sound, and that thus,
+since all these vanities are well founded, the people are not so foolish
+as is said. And so we have destroyed the opinion which destroyed that of
+the people.
+
+But we must now destroy this last proposition, and show that it remains
+always true that the people are foolish, though their opinions are
+sound; because they do not perceive the truth where it is, and, as they
+place it where it is not, their opinions are always very false and very
+unsound.
+
+
+329
+
+_The reason of effects._--The weakness of man is the reason why so many
+things are considered fine, as to be good at playing the lute. It is
+only an evil because of our weakness.
+
+
+330
+
+The power of kings is founded on the reason and on the folly of the
+people, and specially on their folly. The greatest and most important
+thing in the world has weakness for its foundation, and this foundation
+is wonderfully sure; for there is nothing more sure than this, that the
+people will be weak. What is based on sound reason is very ill founded,
+as the estimate of wisdom.
+
+
+331
+
+We can only think of Plato and Aristotle in grand academic robes. They
+were honest men, like others, laughing with their friends, and when they
+diverted themselves with writing their _Laws_ and the _Politics_, they
+did it as an amusement. That part of their life was the least
+philosophic and the least serious; the most philosophic was to live
+simply and quietly. If they wrote on politics, it was as if laying down
+rules for a lunatic asylum; and if they presented the appearance of
+speaking of a great matter, it was because they knew that the madmen, to
+whom they spoke, thought they were kings and emperors. They entered into
+their principles in order to make their madness as little harmful as
+possible.
+
+
+332
+
+Tyranny consists in the desire of universal power beyond its scope.
+
+There are different assemblies of the strong, the fair, the sensible,
+the pious, in which each man rules at home, not elsewhere. And sometimes
+they meet, and the strong and the fair foolishly fight as to who shall
+be master, for their mastery is of different kinds. They do not
+understand one another, and their fault is the desire to rule
+everywhere. Nothing can effect this, not even might, which is of no use
+in the kingdom of the wise, and is only mistress of external actions.
+
+_Tyranny_--... So these expressions are false and tyrannical: "I am
+fair, therefore I must be feared. I am strong, therefore I must be
+loved. I am ..."
+
+Tyranny is the wish to have in one way what can only be had in another.
+We render different duties to different merits; the duty of love to the
+pleasant; the duty of fear to the strong; the duty of belief to the
+learned.
+
+We must render these duties; it is unjust to refuse them, and unjust to
+ask others. And so it is false and tyrannical to say, "He is not strong,
+therefore I will not esteem him; he is not able, therefore I will not
+fear him."
+
+
+333
+
+Have you never seen people who, in order to complain of the little fuss
+you make about them, parade before you the example of great men who
+esteem them? In answer I reply to them, "Show me the merit whereby you
+have charmed these persons, and I also will esteem you."
+
+
+334
+
+_The reason of effects._--Lust and force are the source of all our
+actions; lust causes voluntary actions, force involuntary ones.
+
+
+335
+
+_The reason of effects._--It is then true to say that all the world is
+under a delusion; for, although the opinions of the people are sound,
+they are not so as conceived by them, since they think the truth to be
+where it is not. Truth is indeed in their opinions, but not at the point
+where they imagine it. [Thus] it is true that we must honour noblemen,
+but not because noble birth is real superiority, etc.
+
+
+336
+
+_The reason of effects._--We must keep our thought secret, and judge
+everything by it, while talking like the people.
+
+
+337
+
+_The reason of effects._--Degrees. The people honour persons of high
+birth. The semi-learned despise them, saying that birth is not a
+personal, but a chance superiority. The learned honour them, not for
+popular reasons, but for secret reasons. Devout persons, who have more
+zeal than knowledge, despise them, in spite of that consideration which
+makes them honoured by the learned, because they judge them by a new
+light which piety gives them. But perfect Christians honour them by
+another and higher light. So arise a succession of opinions for and
+against, according to the light one has.
+
+
+338
+
+True Christians nevertheless comply with folly, not because they respect
+folly, but the command of God, who for the punishment of men has made
+them subject to these follies. _Omnis creatura subjecta est
+vanitati.[125] Liberabitur._[126] Thus Saint Thomas[127] explains the
+passage in Saint James on giving place to the rich, that if they do it
+not in the sight of God, they depart from the command of religion.
+
+
+
+
+SECTION VI
+
+THE PHILOSOPHERS
+
+
+339
+
+I can well conceive a man without hands, feet, head (for it is only
+experience which teaches us that the head is more necessary than feet).
+But I cannot conceive man without thought; he would be a stone or a
+brute.
+
+
+340
+
+The arithmetical machine produces effects which approach nearer to
+thought than all the actions of animals. But it does nothing which would
+enable us to attribute will to it, as to the animals.
+
+
+341
+
+The account of the pike and frog of Liancourt.[128] They do it always,
+and never otherwise, nor any other thing showing mind.
+
+
+342
+
+If an animal did by mind what it does by instinct, and if it spoke by
+mind what it speaks by instinct, in hunting, and in warning its mates
+that the prey is found or lost; it would indeed also speak in regard to
+those things which affect it closer, as example, "Gnaw me this cord
+which is wounding me, and which I cannot reach."
+
+
+343
+
+The beak of the parrot, which it wipes, although it is clean.
+
+
+344
+
+Instinct and reason, marks of two natures.
+
+
+345
+
+Reason commands us far more imperiously than a master; for in disobeying
+the one we are unfortunate, and in disobeying the other we are fools.
+
+
+346
+
+Thought constitutes the greatness of man.
+
+
+347
+
+Man is but a reed, the most feeble thing in nature; but he is a thinking
+reed. The entire universe need not arm itself to crush him. A vapour, a
+drop of water suffices to kill him. But, if the universe were to crush
+him, man would still be more noble than that which killed him, because
+he knows that he dies and the advantage which the universe has over him;
+the universe knows nothing of this.
+
+All our dignity consists, then, in thought. By it we must elevate
+ourselves, and not by space and time which we cannot fill. Let us
+endeavour, then, to think well; this is the principle of morality.
+
+
+348
+
+_A thinking reed._--It is not from space that I must seek my dignity,
+but from the government of my thought. I shall have no more if I possess
+worlds. By space the universe encompasses and swallows me up like an
+atom; by thought I comprehend the world.
+
+
+349
+
+_Immateriality of the soul._--Philosophers[129] who have mastered their
+passions. What matter could do that?
+
+
+350
+
+_The Stoics._--They conclude that what has been done once can be done
+always, and that since the desire of glory imparts some power to those
+whom it possesses, others can do likewise. There are feverish movements
+which health cannot imitate.
+
+Epictetus[130] concludes that since there are consistent Christians,
+every man can easily be so.
+
+
+351
+
+Those great spiritual efforts, which the soul sometimes assays, are
+things on which it does not lay hold.[131] It only leaps to them, not as
+upon a throne, for ever, but merely for an instant.
+
+
+352
+
+The strength of a man's virtue must not be measured by his efforts, but
+by his ordinary life.
+
+
+353
+
+I do not admire the excess of a virtue as of valour, except I see at the
+same time the excess of the opposite virtue, as in Epaminondas,[132] who
+had the greatest valour and the greatest kindness. For otherwise it is
+not to rise, it is to fall. We do not display greatness by going to one
+extreme, but in touching both at once, and filling all the intervening
+space. But perhaps this is only a sudden movement of the soul from one
+to the other extreme, and in fact it is ever at one point only, as in
+the case of a firebrand. Be it so, but at least this indicates agility
+if not expanse of soul.
+
+
+354
+
+Man's nature is not always to advance; it has its advances and retreats.
+
+Fever has its cold and hot fits; and the cold proves as well as the hot
+the greatness of the fire of fever.
+
+The discoveries of men from age to age turn out the same. The kindness
+and the malice of the world in general are the same. _Plerumque gratæ
+principibus vices._[133]
+
+
+355
+
+Continuous eloquence wearies.
+
+Princes and kings sometimes play. They are not always on their thrones.
+They weary there. Grandeur must be abandoned to be appreciated.
+Continuity in everything is unpleasant. Cold is agreeable, that we may
+get warm.
+
+Nature acts by progress, _itus et reditus_. It goes and returns, then
+advances further, then twice as much backwards, then more forward than
+ever, etc.
+
+The tide of the sea behaves in the same manner; and so apparently does
+the sun in its course.
+
+
+356
+
+The nourishment of the body is little by little. Fullness of nourishment
+and smallness of substance.
+
+
+357
+
+When we would pursue virtues to their extremes on either side, vices
+present themselves, which insinuate themselves insensibly there, in
+their insensible journey towards the infinitely little: and vices
+present themselves in a crowd towards the infinitely great, so that we
+lose ourselves in them, and no longer see virtues. We find fault with
+perfection itself.
+
+
+358
+
+Man is neither angel nor brute, and the unfortunate thing is that he who
+would act the angel acts the brute.[134]
+
+
+359
+
+We do not sustain ourselves in virtue by our own strength, but by the
+balancing of two opposed vices, just as we remain upright amidst two
+contrary gales. Remove one of the vices, and we fall into the other.
+
+
+360
+
+What the Stoics propose is so difficult and foolish!
+
+The Stoics lay down that all those who are not at the high degree of
+wisdom are equally foolish and vicious, as those who are two inches
+under water.
+
+
+361
+
+_The sovereign good. Dispute about the sovereign good._--_Ut sis
+contentus temetipso et ex te nascentibus bonis._[135] There is a
+contradiction, for in the end they advise suicide. Oh! What a happy
+life, from which we are to free ourselves as from the plague!
+
+
+362
+
+_Ex senatus-consultis et plebiscitis_ ...
+
+To ask like passages.
+
+
+363
+
+_Ex senatus-consultis et plebiscitis scelera exercentur._ Sen. 588.[136]
+
+_Nihil tam absurde dici potest quod non dicatur ab aliquo
+philosophorum._ Divin.[137]
+
+_Quibusdam destinatis sententiis consecrati quæ non probant coguntur
+defendere._ Cic.[138]
+
+_Ut omnium rerum sic litterarum quoque intemperantia laboramus._
+Senec.[139]
+
+_Id maxime quemque decet, quod est cujusque suum maxime._[140]
+
+_Hos natura modos primum dedit._[141] Georg.
+
+_Paucis opus est litteris ad bonam mentem._[142]
+
+_Si quando turpe non sit, tamen non est non turpe quum id a multitudine
+laudetur._
+
+_Mihi sic usus est, tibi ut opus est facto, fac._[143] Ter.
+
+
+364
+
+_Rarum est enim ut satis se quisque vereatur._[144]
+
+_Tot circa unum caput tumultuantes deos._[145]
+
+_Nihil turpius quam cognitioni assertionem præcurrere._ Cic.[146]
+
+_Nec me pudet, ut istos, fateri nescire quid nesciam._[147]
+
+_Melius non incipient._[148]
+
+
+365
+
+_Thought._--All the dignity of man consists in thought. Thought is
+therefore by its nature a wonderful and incomparable thing. It must have
+strange defects to be contemptible. But it has such, so that nothing is
+more ridiculous. How great it is in its nature! How vile it is in its
+defects!
+
+But what is this thought? How foolish it is!
+
+
+366
+
+The mind of this sovereign judge of the world is not so independent that
+it is not liable to be disturbed by the first din about it. The noise of
+a cannon is not necessary to hinder its thoughts; it needs only the
+creaking of a weathercock or a pulley. Do not wonder if at present it
+does not reason well; a fly is buzzing in its ears; that is enough to
+render it incapable of good judgment. If you wish it to be able to reach
+the truth, chase away that animal which holds its reason in check and
+disturbs that powerful intellect which rules towns and kingdoms. Here is
+a comical god! _O ridicolosissimo eroe!_
+
+
+367
+
+The power of flies; they win battles,[149] hinder our soul from acting,
+eat our body.
+
+
+368
+
+When it is said that heat is only the motions of certain molecules, and
+light the _conatus recedendi_ which we feel,[150] it astonishes us.
+What! Is pleasure only the ballet of our spirits? We have conceived so
+different an idea of it! And these sensations seem so removed from those
+others which we say are the same as those with which we compare them!
+The sensation from the fire, that warmth which affects us in a manner
+wholly different from touch, the reception of sound and light, all this
+appears to us mysterious, and yet it is material like the blow of a
+stone. It is true that the smallness of the spirits which enter into the
+pores touches other nerves, but there are always some nerves touched.
+
+
+369
+
+Memory is necessary for all the operations of reason.
+
+
+370
+
+[Chance gives rise to thoughts, and chance removes them; no art can keep
+or acquire them.
+
+A thought has escaped me. I wanted to write it down. I write instead,
+that it has escaped me.]
+
+
+371
+
+[When I was small, I hugged my book; and because it sometimes happened
+to me to ... in believing I hugged it, I doubted....]
+
+
+372
+
+In writing down my thought, it sometimes escapes me; but this makes me
+remember my weakness, that I constantly forget. This is as instructive
+to me as my forgotten thought; for I strive only to know my nothingness.
+
+
+373
+
+_Scepticism._--I shall here write my thoughts without order, and not
+perhaps in unintentional confusion; that is true order, which will
+always indicate my object by its very disorder. I should do too much
+honour to my subject, if I treated it with order, since I want to show
+that it is incapable of it.
+
+
+374
+
+What astonishes me most is to see that all the world is not astonished
+at its own weakness. Men act seriously, and each follows his own mode of
+life, not because it is in fact good to follow since it is the custom,
+but as if each man knew certainly where reason and justice are. They
+find themselves continually deceived, and by a comical humility think it
+is their own fault, and not that of the art which they claim always to
+possess. But it is well there are so many such people in the world, who
+are not sceptics for the glory of scepticism, in order to show that man
+is quite capable of the most extravagant opinions, since he is capable
+of believing that he is not in a state of natural and inevitable
+weakness, but, on the contrary, of natural wisdom. Nothing fortifies
+scepticism more than that there are some who are not sceptics; if all
+were so, they would be wrong.
+
+
+375
+
+[I have passed a great part of my life believing that there was justice,
+and in this I was not mistaken; for there is justice according as God
+has willed to reveal it to us. But I did not take it so, and this is
+where I made a mistake; for I believed that our justice was essentially
+just, and that I had that whereby to know and judge of it. But I have so
+often found my right judgment at fault, that at last I have come to
+distrust myself, and then others. I have seen changes in all nations and
+men, and thus after many changes of judgment regarding true justice, I
+have recognised that our nature was but in continual change, and I have
+not changed since; and if I changed, I would confirm my opinion.
+
+The sceptic Arcesilaus,[151] who became a dogmatist.]
+
+
+376
+
+This sect derives more strength from its enemies than from its friends;
+for the weakness of man is far more evident in those who know it not
+than in those who know it.
+
+
+377
+
+Discourses on humility are a source of pride in the vain, and of
+humility in the humble. So those on scepticism cause believers to
+affirm. Few men speak humbly of humility, chastely of chastity, few
+doubtingly of scepticism. We are only falsehood, duplicity,
+contradiction; we both conceal and disguise ourselves from ourselves.
+
+
+378
+
+_Scepticism._--Excess, like defect of intellect, is accused of madness.
+Nothing is good but mediocrity. The majority has settled that, and finds
+fault with him who escapes it at whichever end. I will not oppose it. I
+quite consent to put myself there, and refuse to be at the lower end,
+not because it is low, but because it is an end; for I would likewise
+refuse to be placed at the top. To leave the mean is to abandon
+humanity. The greatness of the human soul consists in knowing how to
+preserve the mean. So far from greatness consisting in leaving it, it
+consists in not leaving it.
+
+
+379
+
+It is not good to have too much liberty. It is not good to have all one
+wants.
+
+
+380
+
+All good maxims are in the world. We only need to apply them. For
+instance, we do not doubt that we ought to risk our lives in defence of
+the public good; but for religion, no.
+
+It is true there must be inequality among men; but if this be conceded,
+the door is opened not only to the highest power, but to the highest
+tyranny.
+
+We must relax our minds a little; but this opens the door to the
+greatest debauchery. Let us mark the limits. There are no limits in
+things. Laws would put them there, and the mind cannot suffer it.
+
+
+381
+
+When we are too young, we do not judge well; so, also, when we are too
+old. If we do not think enough, or if we think too much on any matter,
+we get obstinate and infatuated about it. If one considers one's work
+immediately after having done it, one is entirely prepossessed in its
+favour; by delaying too long, one can no longer enter into the spirit of
+it. So with pictures seen from too far or too near; there is but one
+exact point which is the true place wherefrom to look at them: the rest
+are too near, too far, too high, or too low. Perspective determines that
+point in the art of painting. But who shall determine it in truth and
+morality?
+
+
+382
+
+When all is equally agitated, nothing appears to be agitated, as in a
+ship. When all tend to debauchery, none appears to do so. He who stops
+draws attention to the excess of others, like a fixed point.
+
+
+383
+
+The licentious tell men of orderly lives that they stray from nature's
+path, while they themselves follow it; as people in a ship think those
+move who are on the shore. On all sides the language is similar. We must
+have a fixed point in order to judge. The harbour decides for those who
+are in a ship; but where shall we find a harbour in morality?
+
+
+384
+
+Contradiction is a bad sign of truth; several things which are certain
+are contradicted; several things which are false pass without
+contradiction. Contradiction is not a sign of falsity, nor the want of
+contradiction a sign of truth.
+
+
+385
+
+_Scepticism._--Each thing here is partly true and partly false.
+Essential truth is not so; it is altogether pure and altogether true.
+This mixture dishonours and annihilates it. Nothing is purely true, and
+thus nothing is true, meaning by that pure truth. You will say it is
+true that homicide is wrong. Yes; for we know well the wrong and the
+false. But what will you say is good? Chastity? I say no; for the world
+would come to an end. Marriage? No; continence is better. Not to kill?
+No; for lawlessness would be horrible, and the wicked would kill all the
+good. To kill? No; for that destroys nature. We possess truth and
+goodness only in part, and mingled with falsehood and evil.
+
+
+386
+
+If we dreamt the same thing every night, it would affect us as much as
+the objects we see every day. And if an artisan were sure to dream every
+night for twelve hours' duration that he was a king, I believe he would
+be almost as happy as a king, who should dream every night for twelve
+hours on end that he was an artisan.
+
+If we were to dream every night that we were pursued by enemies, and
+harassed by these painful phantoms, or that we passed every day in
+different occupations, as in making a voyage, we should suffer almost as
+much as if it were real, and should fear to sleep, as we fear to wake
+when we dread in fact to enter on such mishaps. And, indeed, it would
+cause pretty nearly the same discomforts as the reality.
+
+But since dreams are all different, and each single one is diversified,
+what is seen in them affects us much less than what we see when awake,
+because of its continuity, which is not, however, so continuous and
+level as not to change too; but it changes less abruptly, except rarely,
+as when we travel, and then we say, "It seems to me I am dreaming." For
+life is a dream a little less inconstant.
+
+
+387
+
+[It may be that there are true demonstrations; but this is not certain.
+Thus, this proves nothing else but that it is not certain that all is
+uncertain, to the glory of scepticism.]
+
+
+388
+
+_Good sense._--They are compelled to say, "You are not acting in good
+faith; we are not asleep," etc. How I love to see this proud reason
+humiliated and suppliant! For this is not the language of a man whose
+right is disputed, and who defends it with the power of armed hands. He
+is not foolish enough to declare that men are not acting in good faith,
+but he punishes this bad faith with force.
+
+
+389
+
+Ecclesiastes[152] shows that man without God is in total ignorance and
+inevitable misery. For it is wretched to have the wish, but not the
+power. Now he would be happy and assured of some truth, and yet he can
+neither know, nor desire not to know. He cannot even doubt.
+
+
+390
+
+My God! How foolish this talk is! "Would God have made the world to damn
+it? Would He ask so much from persons so weak?" etc. Scepticism is the
+cure for this evil, and will take down this vanity.
+
+
+391
+
+_Conversation._--Great words: Religion, I deny it.
+
+_Conversation._--Scepticism helps religion.
+
+
+392
+
+_Against Scepticism._--[... It is, then, a strange fact that we cannot
+define these things without obscuring them, while we speak of them with
+all assurance.] We assume that all conceive of them in the same way; but
+we assume it quite gratuitously, for we have no proof of it. I see, in
+truth, that the same words are applied on the same occasions, and that
+every time two men see a body change its place, they both express their
+view of this same fact by the same word, both saying that it has moved;
+and from this conformity of application we derive a strong conviction of
+a conformity of ideas. But this is not absolutely or finally convincing,
+though there is enough to support a bet on the affirmative, since we
+know that we often draw the same conclusions from different premisses.
+
+This is enough, at least, to obscure the matter; not that it completely
+extinguishes the natural light which assures us of these things. The
+academicians[153] would have won. But this dulls it, and troubles the
+dogmatists to the glory of the sceptical crowd, which consists in this
+doubtful ambiguity, and in a certain doubtful dimness from which our
+doubts cannot take away all the clearness, nor our own natural lights
+chase away all the darkness.
+
+
+393
+
+It is a singular thing to consider that there are people in the world
+who, having renounced all the laws of God and nature, have made laws for
+themselves which they strictly obey, as, for instance, the soldiers of
+Mahomet, robbers, heretics, etc. It is the same with logicians. It seems
+that their licence must be without any limits or barriers, since they
+have broken through so many that are so just and sacred.
+
+
+394
+
+All the principles of sceptics, stoics, atheists, etc., are true. But
+their conclusions are false, because the opposite principles are also
+true.
+
+
+395
+
+_Instinct, reason._--We have an incapacity of proof, insurmountable by
+all dogmatism. We have an idea of truth, invincible to all scepticism.
+
+
+396
+
+Two things instruct man about his whole nature; instinct and experience.
+
+
+397
+
+The greatness of man is great in that he knows himself to be miserable.
+A tree does not know itself to be miserable. It is then being miserable
+to know oneself to be miserable; but it is also being great to know that
+one is miserable.
+
+
+398
+
+All these same miseries prove man's greatness. They are the miseries of
+a great lord, of a deposed king.
+
+
+399
+
+We are not miserable without feeling it. A ruined house is not
+miserable. Man only is miserable. _Ego vir videns._[154]
+
+
+400
+
+_The greatness of man._--We have so great an idea of the soul of man
+that we cannot endure being despised, or not being esteemed by any soul;
+and all the happiness of men consists in this esteem.
+
+
+401
+
+_Glory._--The brutes do not admire each other. A horse does not admire
+his companion. Not that there is no rivalry between them in a race, but
+that is of no consequence; for, when in the stable, the heaviest and
+most ill-formed does not give up his oats to another, as men would have
+others do to them. Their virtue is satisfied with itself.
+
+
+402
+
+The greatness of man even in his lust, to have known how to extract from
+it a wonderful code, and to have drawn from it a picture of benevolence.
+
+
+403
+
+_Greatness._--The reasons of effects indicate the greatness of man, in
+having extracted so fair an order from lust.
+
+
+404
+
+The greatest baseness of man is the pursuit of glory. But it is also the
+greatest mark of his excellence; for whatever possessions he may have on
+earth, whatever health and essential comfort, he is not satisfied if he
+has not the esteem of men. He values human reason so highly that,
+whatever advantages he may have on earth, he is not content if he is not
+also ranked highly in the judgment of man. This is the finest position
+in the world. Nothing can turn him from that desire, which is the most
+indelible quality of man's heart.
+
+And those who most despise men, and put them on a level with the brutes,
+yet wish to be admired and believed by men, and contradict themselves by
+their own feelings; their nature, which is stronger than all, convincing
+them of the greatness of man more forcibly than reason convinces them of
+their baseness.
+
+
+405
+
+_Contradiction._--Pride counterbalancing all miseries. Man either hides
+his miseries, or, if he disclose them, glories in knowing them.
+
+
+406
+
+Pride counterbalances and takes away all miseries. Here is a strange
+monster, and a very plain aberration. He is fallen from his place, and
+is anxiously seeking it. This is what all men do. Let us see who will
+have found it.
+
+
+407
+
+When malice has reason on its side, it becomes proud, and parades reason
+in all its splendour. When austerity or stern choice has not arrived at
+the true good, and must needs return to follow nature, it becomes proud
+by reason of this return.
+
+
+408
+
+Evil is easy, and has infinite forms; good is almost unique.[155] But a
+certain kind of evil is as difficult to find as what we call good; and
+often on this account such particular evil gets passed off as good. An
+extraordinary greatness of soul is needed in order to attain to it as
+well as to good.
+
+
+409
+
+_The greatness of man._--The greatness of man is so evident, that it is
+even proved by his wretchedness. For what in animals is nature we call
+in man wretchedness; by which we recognise that, his nature being now
+like that of animals, he has fallen from a better nature which once was
+his.
+
+For who is unhappy at not being a king, except a deposed king? Was
+Paulus Æmilius[156] unhappy at being no longer consul? On the contrary,
+everybody thought him happy in having been consul, because the office
+could only be held for a time. But men thought Perseus so unhappy in
+being no longer king, because the condition of kingship implied his
+being always king, that they thought it strange that he endured life.
+Who is unhappy at having only one mouth? And who is not unhappy at
+having only one eye? Probably no man ever ventured to mourn at not
+having three eyes. But any one is inconsolable at having none.
+
+
+410
+
+_Perseus, King of Macedon._--Paulus Æmilius reproached Perseus for not
+killing himself.
+
+
+411
+
+Notwithstanding the sight of all our miseries, which press upon us and
+take us by the throat, we have an instinct which we cannot repress, and
+which lifts us up.
+
+
+412
+
+There is internal war in man between reason and the passions.
+
+If he had only reason without passions ...
+
+If he had only passions without reason ...
+
+But having both, he cannot be without strife, being unable to be at
+peace with the one without being at war with the other. Thus he is
+always divided against, and opposed to himself.
+
+
+413
+
+This internal war of reason against the passions has made a division of
+those who would have peace into two sects. The first would renounce
+their passions, and become gods; the others would renounce reason, and
+become brute beasts. (Des Barreaux.)[157] But neither can do so, and
+reason still remains, to condemn the vileness and injustice of the
+passions, and to trouble the repose of those who abandon themselves to
+them; and the passions keep always alive in those who would renounce
+them.
+
+
+414
+
+Men are so necessarily mad, that not to be mad would amount to another
+form of madness.
+
+
+415
+
+The nature of man may be viewed in two ways: the one according to its
+end, and then he is great and incomparable; the other according to the
+multitude, just as we judge of the nature of the horse and the dog,
+popularly, by seeing its fleetness, _et animum arcendi_; and then man is
+abject and vile. These are the two ways which make us judge of him
+differently, and which occasion such disputes among philosophers.
+
+For one denies the assumption of the other. One says, "He is not born
+for this end, for all his actions are repugnant to it." The other says,
+"He forsakes his end, when he does these base actions."
+
+
+416
+
+_For Port-Royal.[158] Greatness and wretchedness._--Wretchedness being
+deduced from greatness, and greatness from wretchedness, some have
+inferred man's wretchedness all the more because they have taken his
+greatness as a proof of it, and others have inferred his greatness with
+all the more force, because they have inferred it from his very
+wretchedness. All that the one party has been able to say in proof of
+his greatness has only served as an argument of his wretchedness to the
+others, because the greater our fall, the more wretched we are, and
+_vice versa._ The one party is brought back to the other in an endless
+circle, it being certain that in proportion as men possess light they
+discover both the greatness and the wretchedness of man. In a word, man
+knows that he is wretched. He is therefore wretched, because he is so;
+but he is really great because he knows it.
+
+
+417
+
+This twofold nature of man is so evident that some have thought that we
+had two souls. A single subject seemed to them incapable of such sudden
+variations from unmeasured presumption to a dreadful dejection of
+heart.
+
+
+418
+
+It is dangerous to make man see too clearly his equality with the brutes
+without showing him his greatness. It is also dangerous to make him see
+his greatness too clearly, apart from his vileness. It is still more
+dangerous to leave him in ignorance of both. But it is very advantageous
+to show him both. Man must not think that he is on a level either with
+the brutes or with the angels, nor must he be ignorant of both sides of
+his nature; but he must know both.
+
+
+419
+
+I will not allow man to depend upon himself, or upon another, to the end
+that being without a resting-place and without repose ...
+
+
+420
+
+If he exalt himself, I humble him; if he humble himself, I exalt him;
+and I always contradict him, till he understands that he is an
+incomprehensible monster.
+
+
+421
+
+I blame equally those who choose to praise man, those who choose to
+blame him, and those who choose to amuse themselves; and I can only
+approve of those who seek with lamentation.
+
+
+422
+
+It is good to be tired and wearied by the vain search after the true
+good, that we may stretch out our arms to the Redeemer.
+
+
+423
+
+_Contraries. After having shown the vileness and the greatness of
+man._--Let man now know his value. Let him love himself, for there is in
+him a nature capable of good; but let him not for this reason love the
+vileness which is in him. Let him despise himself, for this capacity is
+barren; but let him not therefore despise this natural capacity. Let him
+hate himself, let him love himself; he has within him the capacity of
+knowing the truth and of being happy, but he possesses no truth, either
+constant or satisfactory.
+
+I would then lead man to the desire of finding truth; to be free from
+passions, and ready to follow it where he may find it, knowing how much
+his knowledge is obscured by the passions. I would indeed that he should
+hate in himself the lust which determined his will by itself, so that it
+may not blind him in making his choice, and may not hinder him when he
+has chosen.
+
+
+424
+
+All these contradictions, which seem most to keep me from the knowledge
+of religion, have led me most quickly to the true one.
+
+
+
+
+SECTION VII
+
+MORALITY AND DOCTRINE
+
+
+425
+
+_Second part.--That man without faith cannot know the true good, nor
+justice._
+
+All men seek happiness. This is without exception. Whatever different
+means they employ, they all tend to this end.[159] The cause of some
+going to war, and of others avoiding it, is the same desire in both,
+attended with different views. The will never takes the least step but
+to this object. This is the motive of every action of every man, even of
+those who hang themselves.
+
+And yet after such a great number of years, no one without faith has
+reached the point to which all continually look. All complain, princes
+and subjects, noblemen and commoners, old and young, strong and weak,
+learned and ignorant, healthy and sick, of all countries, all times, all
+ages, and all conditions.
+
+A trial so long, so continuous, and so uniform, should certainly
+convince us of our inability to reach the good by our own efforts. But
+example teaches us little. No resemblance is ever so perfect that there
+is not some slight difference; and hence we expect that our hope will
+not be deceived on this occasion as before. And thus, while the present
+never satisfies us, experience dupes us, and from misfortune to
+misfortune leads us to death, their eternal crown.
+
+What is it then that this desire and this inability proclaim to us, but
+that there was once in man a true happiness of which there now remain to
+him only the mark and empty trace, which he in vain tries to fill from
+all his surroundings, seeking from things absent the help he does not
+obtain in things present? But these are all inadequate, because the
+infinite abyss can only be filled by an infinite and immutable object,
+that is to say, only by God Himself.
+
+He only is our true good, and since we have forsaken Him, it is a
+strange thing that there is nothing in nature which has not been
+serviceable in taking His place; the stars, the heavens, earth, the
+elements, plants, cabbages, leeks, animals, insects, calves, serpents,
+fever, pestilence, war, famine, vices, adultery, incest. And since man
+has lost the true good, everything can appear equally good to him, even
+his own destruction, though so opposed to God, to reason, and to the
+whole course of nature.
+
+Some seek good in authority, others in scientific research, others in
+pleasure. Others, who are in fact nearer the truth, have considered it
+necessary that the universal good, which all men desire, should not
+consist in any of the particular things which can only be possessed by
+one man, and which, when shared, afflict their possessor more by the
+want of the part he has not, than they please him by the possession of
+what he has. They have learned that the true good should be such as all
+can possess at once, without diminution and without envy, and which no
+one can lose against his will. And their reason is that this desire
+being natural to man, since it is necessarily in all, and that it is
+impossible not to have it, they infer from it ...
+
+
+426
+
+True nature being lost, everything becomes its own nature; as the true
+good being lost, everything becomes its own true good.
+
+
+427
+
+Man does not know in what rank to place himself. He has plainly gone
+astray, and fallen from his true place without being able to find it
+again. He seeks it anxiously and unsuccessfully everywhere in
+impenetrable darkness.
+
+
+428
+
+If it is a sign of weakness to prove God by nature, do not despise
+Scripture; if it is a sign of strength to have known these
+contradictions, esteem Scripture.
+
+
+429
+
+The vileness of man in submitting himself to the brutes, and in even
+worshipping them.
+
+
+430
+
+_For Port Royal. The beginning, after having explained the
+incomprehensibility._--The greatness and the wretchedness of man are so
+evident that the true religion must necessarily teach us both that there
+is in man some great source of greatness, and a great source of
+wretchedness. It must then give us a reason for these astonishing
+contradictions.
+
+In order to make man happy, it must prove to him that there is a God;
+that we ought to love Him; that our true happiness is to be in Him, and
+our sole evil to be separated from Him; it must recognise that we are
+full of darkness which hinders us from knowing and loving Him; and that
+thus, as our duties compel us to love God, and our lusts turn us away
+from Him, we are full of unrighteousness. It must give us an explanation
+of our opposition to God and to our own good. It must teach us the
+remedies for these infirmities, and the means of obtaining these
+remedies. Let us therefore examine all the religions of the world, and
+see if there be any other than the Christian which is sufficient for
+this purpose.
+
+Shall it be that of the philosophers, who put forward as the chief good,
+the good which is in ourselves? Is this the true good? Have they found
+the remedy for our ills? Is man's pride cured by placing him on an
+equality with God? Have those who have made us equal to the brutes, or
+the Mahommedans who have offered us earthly pleasures as the chief good
+even in eternity, produced the remedy for our lusts? What religion,
+then, will teach us to cure pride and lust? What religion will in fact
+teach us our good, our duties, the weakness which turns us from them,
+the cause of this weakness, the remedies which can cure it, and the
+means of obtaining these remedies?
+
+All other religions have not been able to do so. Let us see what the
+wisdom of God will do.
+
+"Expect neither truth," she says, "nor consolation from men. I am she
+who formed you, and who alone can teach you what you are. But you are
+now no longer in the state in which I formed you. I created man holy,
+innocent, perfect. I filled him with light and intelligence. I
+communicated to him my glory and my wonders. The eye of man saw then the
+majesty of God. He was not then in the darkness which blinds him, nor
+subject to mortality and the woes which afflict him. But he has not been
+able to sustain so great glory without falling into pride. He wanted to
+make himself his own centre, and independent of my help. He withdrew
+himself from my rule; and, on his making himself equal to me by the
+desire of finding his happiness in himself, I abandoned him to himself.
+And setting in revolt the creatures that were subject to him, I made
+them his enemies; so that man is now become like the brutes, and so
+estranged from me that there scarce remains to him a dim vision of his
+Author. So far has all his knowledge been extinguished or disturbed! The
+senses, independent of reason, and often the masters of reason, have led
+him into pursuit of pleasure. All creatures either torment or tempt him,
+and domineer over him, either subduing him by their strength, or
+fascinating him by their charms, a tyranny more awful and more
+imperious.
+
+"Such is the state in which men now are. There remains to them some
+feeble instinct of the happiness of their former state; and they are
+plunged in the evils of their blindness and their lust, which have
+become their second nature.
+
+"From this principle which I disclose to you, you can recognise the
+cause of those contradictions which have astonished all men, and have
+divided them into parties holding so different views. Observe, now, all
+the feelings of greatness and glory which the experience of so many woes
+cannot stifle, and see if the cause of them must not be in another
+nature."
+
+_For Port-Royal to-morrow (Prosopopœa)._--"It is in vain, O men, that
+you seek within yourselves the remedy for your ills. All your light can
+only reach the knowledge that not in yourselves will you find truth or
+good. The philosophers have promised you that, and have been unable to
+do it. They neither know what is your true good, nor what is your true
+state. How could they have given remedies for your ills, when they did
+not even know them? Your chief maladies are pride, which takes you away
+from God, and lust, which binds you to earth; and they have done nothing
+else but cherish one or other of these diseases. If they gave you God as
+an end, it was only to administer to your pride; they made you think
+that you are by nature like Him, and conformed to Him. And those who saw
+the absurdity of this claim put you on another precipice, by making you
+understand that your nature was like that of the brutes, and led you to
+seek your good in the lusts which are shared by the animals. This is not
+the way to cure you of your unrighteousness, which these wise men never
+knew. I alone can make you understand who you are...."
+
+Adam, Jesus Christ.
+
+If you are united to God, it is by grace, not by nature. If you are
+humbled, it is by penitence, not by nature.
+
+Thus this double capacity ...
+
+You are not in the state of your creation.
+
+As these two states are open, it is impossible for you not to recognise
+them. Follow your own feelings, observe yourselves, and see if you do
+not find the lively characteristics of these two natures. Could so many
+contradictions be found in a simple subject?
+
+--Incomprehensible.--Not all that is incomprehensible ceases to exist.
+Infinite number. An infinite space equal to a finite.
+
+--Incredible that God should unite Himself to us.--This consideration is
+drawn only from the sight of our vileness. But if you are quite sincere
+over it, follow it as far as I have done, and recognise that we are
+indeed so vile that we are incapable in ourselves of knowing if His
+mercy cannot make us capable of Him. For I would know how this animal,
+who knows himself to be so weak, has the right to measure the mercy of
+God, and set limits to it, suggested by his own fancy. He has so little
+knowledge of what God is, that he does not know what he himself is, and,
+completely disturbed at the sight of his own state, dares to say that
+God cannot make him capable of communion with Him.
+
+But I would ask him if God demands anything else from him than the
+knowledge and love of Him, and why, since his nature is capable of love
+and knowledge, he believes that God cannot make Himself known and loved
+by him. Doubtless he knows at least that he exists, and that he loves
+something. Therefore, if he sees anything in the darkness wherein he is,
+and if he finds some object of his love among the things on earth, why,
+if God impart to him some ray of His essence, will he not be capable of
+knowing and of loving Him in the manner in which it shall please Him to
+communicate Himself to us? There must then be certainly an intolerable
+presumption in arguments of this sort, although they seem founded on an
+apparent humility, which is neither sincere nor reasonable, if it does
+not make us admit that, not knowing of ourselves what we are, we can
+only learn it from God.
+
+"I do not mean that you should submit your belief to me without reason,
+and I do not aspire to overcome you by tyranny. In fact, I do not claim
+to give you a reason for everything. And to reconcile these
+contradictions, I intend to make you see clearly, by convincing proofs,
+those divine signs in me, which may convince you of what I am, and may
+gain authority for me by wonders and proofs which you cannot reject; so
+that you may then believe without ... the things which I teach you,
+since you will find no other ground for rejecting them, except that you
+cannot know of yourselves if they are true or not.
+
+"God has willed to redeem men, and to open salvation to those who seek
+it. But men render themselves so unworthy of it, that it is right that
+God should refuse to some, because of their obduracy, what He grants to
+others from a compassion which is not due to them. If He had willed to
+overcome the obstinacy of the most hardened, He could have done so by
+revealing Himself so manifestly to them that they could not have doubted
+of the truth of His essence; as it will appear at the last day, with
+such thunders and such a convulsion of nature, that the dead will rise
+again, and the blindest will see Him.
+
+"It is not in this manner that He has willed to appear in His advent of
+mercy, because, as so many make themselves unworthy of His mercy, He has
+willed to leave them in the loss of the good which they do not want. It
+was not then right that He should appear in a manner manifestly divine,
+and completely capable of convincing all men; but it was also not right
+that He should come in so hidden a manner that He could not be known by
+those who should sincerely seek Him. He has willed to make Himself quite
+recognisable by those; and thus, willing to appear openly to those who
+seek Him with all their heart, and to be hidden from those who flee from
+Him with all their heart, He so regulates the knowledge of Himself that
+He has given signs of Himself, visible to those who seek Him, and not to
+those who seek Him not. There is enough light for those who only desire
+to see, and enough obscurity for those who have a contrary disposition."
+
+
+431
+
+No other religion has recognised that man is the most excellent
+creature. Some, which have quite recognised the reality of his
+excellence, have considered as mean and ungrateful the low opinions
+which men naturally have of themselves; and others, which have
+thoroughly recognised how real is this vileness, have treated with proud
+ridicule those feelings of greatness, which are equally natural to man.
+
+"Lift your eyes to God," say the first; "see Him whom you resemble, and
+who has created you to worship Him. You can make yourselves like unto
+Him; wisdom will make you equal to Him, if you will follow it." "Raise
+your heads, free men," says Epictetus. And others say, "Bend your eyes
+to the earth, wretched worm that you are, and consider the brutes whose
+companion you are."
+
+What, then, will man become? Will he be equal to God or the brutes? What
+a frightful difference! What, then, shall we be? Who does not see from
+all this that man has gone astray, that he has fallen from his place,
+that he anxiously seeks it, that he cannot find it again? And who shall
+then direct him to it? The greatest men have failed.
+
+
+432
+
+Scepticism is true; for, after all, men before Jesus Christ did not know
+where they were, nor whether they were great or small. And those who
+have said the one or the other, knew nothing about it, and guessed
+without reason and by chance. They also erred always in excluding the
+one or the other.
+
+_Quod ergo ignorantes, quæritis, religio annuntiat vobis._[160]
+
+
+433
+
+_After having understood the whole nature of man._--That a religion may
+be true, it must have knowledge of our nature. It ought to know its
+greatness and littleness, and the reason of both. What religion but the
+Christian has known this?
+
+
+434
+
+The chief arguments of the sceptics--I pass over the lesser ones--are
+that we have no certainty of the truth of these principles apart from
+faith and revelation, except in so far as we naturally perceive them in
+ourselves. Now this natural intuition is not a convincing proof of their
+truth; since, having no certainty, apart from faith, whether man was
+created by a good God, or by a wicked demon,[161] or by chance, it is
+doubtful whether these principles given to us are true, or false, or
+uncertain, according to our origin. Again, no person is certain, apart
+from faith, whether he is awake or sleeps, seeing that during sleep we
+believe that we are awake as firmly as we do when we _are_ awake; we
+believe that we see space, figure, and motion; we are aware of the
+passage of time, we measure it; and in fact we act as if we were awake.
+So that half of our life being passed in sleep, we have on our own
+admission no idea of truth, whatever we may imagine. As all our
+intuitions are then illusions, who knows whether the other half of our
+life, in which we think we are awake, is not another sleep a little
+different from the former, from which we awake when we suppose ourselves
+asleep?
+
+[And who doubts that, if we dreamt in company, and the dreams chanced to
+agree, which is common enough, and if we were always alone when awake,
+we should believe that matters were reversed? In short, as we often
+dream that we dream, heaping dream upon dream, may it not be that this
+half of our life, wherein we think ourselves awake, is itself only a
+dream on which the others are grafted, from which we wake at death,
+during which we have as few principles of truth and good as during
+natural sleep, these different thoughts which disturb us being perhaps
+only illusions like the flight of time and the vain fancies of our
+dreams?]
+
+These are the chief arguments on one side and the other.
+
+I omit minor ones, such as the sceptical talk against the impressions of
+custom, education, manners, country, and the like. Though these
+influence the majority of common folk, who dogmatise only on shallow
+foundations, they are upset by the least breath of the sceptics. We have
+only to see their books if we are not sufficiently convinced of this,
+and we shall very quickly become so, perhaps too much.
+
+I notice the only strong point of the dogmatists, namely, that, speaking
+in good faith and sincerely, we cannot doubt natural principles. Against
+this the sceptics set up in one word the uncertainty of our origin,
+which includes that of our nature. The dogmatists have been trying to
+answer this objection ever since the world began.
+
+So there is open war among men, in which each must take a part, and side
+either with dogmatism or scepticism. For he who thinks to remain neutral
+is above all a sceptic. This neutrality is the essence of the sect; he
+who is not against them is essentially for them. [In this appears their
+advantage.] They are not for themselves; they are neutral, indifferent,
+in suspense as to all things, even themselves being no exception.
+
+What then shall man do in this state? Shall he doubt everything? Shall
+he doubt whether he is awake, whether he is being pinched, or whether he
+is being burned? Shall he doubt whether he doubts? Shall he doubt
+whether he exists? We cannot go so far as that; and I lay it down as a
+fact that there never has been a real complete sceptic. Nature sustains
+our feeble reason, and prevents it raving to this extent.
+
+Shall he then say, on the contrary, that he certainly possesses
+truth--he who, when pressed ever so little, can show no title to it, and
+is forced to let go his hold?
+
+What a chimera then is man! What a novelty! What a monster, what a
+chaos, what a contradiction, what a prodigy! Judge of all things,
+imbecile worm of the earth; depositary of truth, a sink of uncertainty
+and error; the pride and refuse of the universe!
+
+Who will unravel this tangle? Nature confutes the sceptics, and reason
+confutes the dogmatists. What then will you become, O men! who try to
+find out by your natural reason what is your true condition? You cannot
+avoid one of these sects, nor adhere to one of them.
+
+Know then, proud man, what a paradox you are to yourself. Humble
+yourself, weak reason; be silent, foolish nature; learn that man
+infinitely transcends man, and learn from your Master your true
+condition, of which you are ignorant. Hear God.
+
+For in fact, if man had never been corrupt, he would enjoy in his
+innocence both truth and happiness with assurance; and if man had always
+been corrupt, he would have no idea of truth or bliss. But, wretched as
+we are, and more so than if there were no greatness in our condition, we
+have an idea of happiness, and cannot reach it. We perceive an image of
+truth, and possess only a lie. Incapable of absolute ignorance and of
+certain knowledge, we have thus been manifestly in a degree of
+perfection from which we have unhappily fallen.
+
+It is, however, an astonishing thing that the mystery furthest removed
+from our knowledge, namely, that of the transmission of sin, should be a
+fact without which we can have no knowledge of ourselves. For it is
+beyond doubt that there is nothing which more shocks our reason than to
+say that the sin of the first man has rendered guilty those, who, being
+so removed from this source, seem incapable of participation in it. This
+transmission does not only seem to us impossible, it seems also very
+unjust. For what is more contrary to the rules of our miserable justice
+than to damn eternally an infant incapable of will, for a sin wherein he
+seems to have so little a share, that it was committed six thousand
+years before he was in existence? Certainly nothing offends us more
+rudely than this doctrine; and yet, without this mystery, the most
+incomprehensible of all, we are incomprehensible to ourselves. The knot
+of our condition takes its twists and turns in this abyss, so that man
+is more inconceivable without this mystery than this mystery is
+inconceivable to man.
+
+[Whence it seems that God, willing to render the difficulty of our
+existence unintelligible to ourselves, has concealed the knot so high,
+or, better speaking, so low, that we are quite incapable of reaching it;
+so that it is not by the proud exertions of our reason, but by the
+simple submissions of reason, that we can truly know ourselves.
+
+These foundations, solidly established on the inviolable authority of
+religion, make us know that there are two truths of faith equally
+certain: the one, that man, in the state of creation, or in that of
+grace, is raised above all nature, made like unto God and sharing in His
+divinity; the other, that in the state of corruption and sin, he is
+fallen from this state and made like unto the beasts.
+
+These two propositions are equally sound and certain. Scripture
+manifestly declares this to us, when it says in some places: _Deliciæ
+meæ esse cum filiis hominum.[162] Effundam spiritum meum super omnem
+carnem.[163] Dii estis[164]_, etc.; and in other places, _Omnis caro
+fænum.[165] Homo assimilatus est jumentis insipientibus, et similis
+factus est illis.[166] Dixi in corde meo de filiis hominum._ Eccles.
+iii.
+
+Whence it clearly seems that man by grace is made like unto God, and a
+partaker in His divinity, and that without grace he is like unto the
+brute beasts.]
+
+
+435
+
+Without this divine knowledge what could men do but either become elated
+by the inner feeling of their past greatness which still remains to
+them, or become despondent at the sight of their present weakness? For,
+not seeing the whole truth, they could not attain to perfect virtue.
+Some considering nature as incorrupt, others as incurable, they could
+not escape either pride or sloth, the two sources of all vice; since
+they cannot but either abandon themselves to it through cowardice, or
+escape it by pride. For if they knew the excellence of man, they were
+ignorant of his corruption; so that they easily avoided sloth, but fell
+into pride. And if they recognised the infirmity of nature, they were
+ignorant of its dignity; so that they could easily avoid vanity, but it
+was to fall into despair. Thence arise the different schools of the
+Stoics and Epicureans, the Dogmatists, Academicians, etc.
+
+The Christian religion alone has been able to cure these two vices, not
+by expelling the one through means of the other according to the wisdom
+of the world, but by expelling both according to the simplicity of the
+Gospel. For it teaches the righteous that it raises them even to a
+participation in divinity itself; that in this lofty state they still
+carry the source of all corruption, which renders them during all their
+life subject to error, misery, death, and sin; and it proclaims to the
+most ungodly that they are capable of the grace of their Redeemer. So
+making those tremble whom it justifies, and consoling those whom it
+condemns, religion so justly tempers fear with hope through that double
+capacity of grace and of sin, common to all, that it humbles infinitely
+more than reason alone can do, but without despair; and it exalts
+infinitely more than natural pride, but without inflating; thus making
+it evident that alone being exempt from error and vice, it alone fulfils
+the duty of instructing and correcting men.
+
+Who then can refuse to believe and adore this heavenly light? For is it
+not clearer than day that we perceive within ourselves ineffaceable
+marks of excellence? And is it not equally true that we experience every
+hour the results of our deplorable condition? What does this chaos and
+monstrous confusion proclaim to us but the truth of these two states,
+with a voice so powerful that it is impossible to resist it?
+
+
+436
+
+_Weakness._--Every pursuit of men is to get wealth; and they cannot have
+a title to show that they possess it justly, for they have only that of
+human caprice; nor have they strength to hold it securely. It is the
+same with knowledge, for disease takes it away. We are incapable both of
+truth and goodness.
+
+
+437
+
+We desire truth, and find within ourselves only uncertainty.
+
+We seek happiness, and find only misery and death.
+
+We cannot but desire truth and happiness, and are incapable of certainty
+or happiness. This desire is left to us, partly to punish us, partly to
+make us perceive wherefrom we are fallen.
+
+
+438
+
+If man is not made for God, why is he only happy in God? If man is made
+for God, why is he so opposed to God?
+
+
+439
+
+_Nature corrupted._--Man does not act by reason, which constitutes his
+being.
+
+
+440
+
+The corruption of reason is shown by the existence of so many different
+and extravagant customs. It was necessary that truth should come, in
+order that man should no longer dwell within himself.
+
+
+441
+
+For myself, I confess that so soon as the Christian religion reveals the
+principle that human nature is corrupt and fallen from God, that opens
+my eyes to see everywhere the mark of this truth: for nature is such
+that she testifies everywhere, both within man and without him, to a
+lost God and a corrupt nature.
+
+
+442
+
+Man's true nature, his true good, true virtue, and true religion, are
+things of which the knowledge is inseparable.
+
+
+443
+
+_Greatness, wretchedness._--The more light we have, the more greatness
+and the more baseness we discover in man. Ordinary men--those who are
+more educated: philosophers, they astonish ordinary men--Christians,
+they astonish philosophers.
+
+Who will then be surprised to see that religion only makes us know
+profoundly what we already know in proportion to our light?
+
+
+444
+
+This religion taught to her children what men have only been able to
+discover by their greatest knowledge.
+
+
+445
+
+Original sin is foolishness to men, but it is admitted to be such. You
+must not then reproach me for the want of reason in this doctrine, since
+I admit it to be without reason. But this foolishness is wiser than all
+the wisdom of men, _sapientius est hominibus_.[167] For without this,
+what can we say that man is? His whole state depends on this
+imperceptible point. And how should it be perceived by his reason, since
+it is a thing against reason, and since reason, far from finding it out
+by her own ways, is averse to it when it is presented to her?
+
+
+446
+
+_Of original sin.[168] Ample tradition of original sin according to the
+Jews._
+
+On the saying in Genesis viii, 21: "The imagination of man's heart is
+evil from his youth."
+
+_R. Moses Haddarschan_: This evil leaven is placed in man from the time
+that he is formed.
+
+_Massechet Succa_: This evil leaven has seven names in Scripture. It is
+called _evil, the foreskin, uncleanness, an enemy, a scandal, a heart of
+stone, the north wind_; all this signifies the malignity which is
+concealed and impressed in the heart of man.
+
+_Midrasch Tillim_ says the same thing, and that God will deliver the
+good nature of man from the evil.
+
+This malignity is renewed every day against man, as it is written, Psalm
+xxxvii, 32: "The wicked watcheth the righteous, and seeketh to slay
+him"; but God will not abandon him. This malignity tries the heart of
+man in this life, and will accuse him in the other. All this is found in
+the Talmud.
+
+_Midrasch Tillim_ on Psalm iv, 4: "Stand in awe and sin not." Stand in
+awe and be afraid of your lust, and it will not lead you into sin. And
+on Psalm xxxvi, 1: "The wicked has said within his own heart, Let not
+the fear of God be before me." That is to say that the malignity natural
+to man has said that to the wicked.
+
+_Midrasch el Kohelet_: "Better is a poor and wise child than an old and
+foolish king who cannot foresee the future."[169] The child is virtue,
+and the king is the malignity of man. It is called king because all the
+members obey it, and old because it is in the human heart from infancy
+to old age, and foolish because it leads man in the way of
+[_perdition_], which he does not foresee. The same thing is in _Midrasch
+Tillim_.
+
+_Bereschist Rabba_ on Psalm xxxv, 10: "Lord, all my bones shall bless
+Thee, which deliverest the poor from the tyrant." And is there a greater
+tyrant than the evil leaven? And on Proverbs xxv, 21: "If thine enemy be
+hungry, give him bread to eat." That is to say, if the evil leaven
+hunger, give him the bread of wisdom of which it is spoken in Proverbs
+ix., and if he be thirsty, give him the water of which it is spoken in
+Isaiah lv.
+
+_Midrasch Tillim_ says the same thing, and that Scripture in that
+passage, speaking of the enemy, means the evil leaven; and that, in
+[_giving_] him that bread and that water, we heap coals of fire on his
+head.
+
+_Midrasch el Kohelet_ on Ecclesiastes ix, 14: "A great king besieged a
+little city." This great king is the evil leaven; the great bulwarks
+built against it are temptations; and there has been found a poor wise
+man who has delivered it--that is to say, virtue.
+
+And on Psalm xli, 1: "Blessed is he that considereth the poor."
+
+And on Psalm lxxviii, 39: "The spirit passeth away, and cometh not
+again"; whence some have erroneously argued against the immortality of
+the soul. But the sense is that this spirit is the evil leaven, which
+accompanies man till death, and will not return at the resurrection.
+
+And on Psalm ciii the same thing.
+
+And on Psalm xvi.
+
+Principles of Rabbinism: two Messiahs.
+
+
+447
+
+Will it be said that, as men have declared that righteousness has
+departed the earth, they therefore knew of original sin?--_Nemo ante
+obitum beatus est_[170]--that is to say, they knew death to be the
+beginning of eternal and essential happiness?
+
+
+448
+
+[_Miton_] sees well that nature is corrupt, and that men are averse to
+virtue; but he does not know why they cannot fly higher.
+
+
+449
+
+_Order._--After _Corruption_ to say: "It is right that all those who are
+in that state should know it, both those who are content with it, and
+those who are not content with it; but it is not right that all should
+see Redemption."
+
+
+450
+
+If we do not know ourselves to be full of pride, ambition, lust,
+weakness, misery, and injustice, we are indeed blind. And if, knowing
+this, we do not desire deliverance, what can we say of a man...?
+
+What, then, can we have but esteem for a religion which knows so well
+the defects of man, and desire for the truth of a religion which
+promises remedies so desirable?
+
+
+451
+
+All men naturally hate one another. They employ lust as far as possible
+in the service of the public weal. But this is only a [_pretence_] and a
+false image of love; for at bottom it is only hate.
+
+
+452
+
+To pity the unfortunate is not contrary to lust. On the contrary, we can
+quite well give such evidence of friendship, and acquire the reputation
+of kindly feeling, without giving anything.
+
+
+453
+
+From lust men have found and extracted excellent rules of policy,
+morality, and justice; but in reality this vile root of man, this
+_figmentum malum_,[171] is only covered, it is not taken away.
+
+
+454
+
+_Injustice._--They have not found any other means of satisfying lust
+without doing injury to others.
+
+
+455
+
+Self is hateful. You, Miton, conceal it; you do not for that reason
+destroy it; you are, then, always hateful.
+
+--No; for in acting as we do to oblige everybody, we give no more
+occasion for hatred of us.--That is true, if we only hated in Self the
+vexation which comes to us from it. But if I hate it because it is
+unjust, and because it makes itself the centre of everything, I shall
+always hate it.
+
+In a word, the Self has two qualities: it is unjust in itself since it
+makes itself the centre of everything; it is inconvenient to others
+since it would enslave them; for each Self is the enemy, and would like
+to be the tyrant of all others. You take away its inconvenience, but not
+its injustice, and so you do not render it lovable to those who hate
+injustice; you render it lovable only to the unjust, who do not any
+longer find in it an enemy. And thus you remain unjust, and can please
+only the unjust.
+
+
+456
+
+It is a perverted judgment that makes every one place himself above the
+rest of the world, and prefer his own good, and the continuance of his
+own good fortune and life, to that of the rest of the world!
+
+
+457
+
+Each one is all in all to himself; for he being dead, all is dead to
+him. Hence it comes that each believes himself to be all in all to
+everybody. We must not judge of nature by ourselves, but by it.
+
+
+458
+
+"All that is in the world is the lust of the flesh, or the lust of the
+eyes, or the pride of life; _libido sentiendi, libido sciendi, libido
+dominandi._"[172] Wretched is the cursed land which these three rivers
+of fire enflame rather than water![173] Happy they who, on these rivers,
+are not overwhelmed nor carried away, but are immovably fixed, not
+standing but seated on a low and secure base, whence they do not rise
+before the light, but, having rested in peace, stretch out their hands
+to Him, who must lift them up, and make them stand upright and firm in
+the porches of the holy Jerusalem! There pride can no longer assail them
+nor cast them down; and yet they weep, not to see all those perishable
+things swept away by the torrents, but at the remembrance of their loved
+country, the heavenly Jerusalem, which they remember without ceasing
+during their prolonged exile.
+
+
+459
+
+The rivers of Babylon rush and fall and sweep away.
+
+O holy Sion, where all is firm and nothing falls!
+
+We must sit upon the waters, not under them or in them, but on them; and
+not standing but seated; being seated to be humble, and being above them
+to be secure. But we shall stand in the porches of Jerusalem.
+
+Let us see if this pleasure is stable or transitory; if it pass away, it
+is a river of Babylon.
+
+
+460
+
+_The lust of the flesh, the lust of the eyes, pride, etc._--There are
+three orders of things: the flesh, the spirit, and the will. The carnal
+are the rich and kings; they have the body as their object. Inquirers
+and scientists; they have the mind as their object. The wise; they have
+righteousness as their object.
+
+God must reign over all, and all men must be brought back to Him. In
+things of the flesh lust reigns specially; in intellectual matters,
+inquiry specially; in wisdom, pride specially. Not that a man cannot
+boast of wealth or knowledge, but it is not the place for pride; for in
+granting to a man that he is learned, it is easy to convince him that he
+is wrong to be proud. The proper place for pride is in wisdom, for it
+cannot be granted to a man that he has made himself wise, and that he is
+wrong to be proud; for that is right. Now God alone gives wisdom, and
+that is why _Qui gloriatur, in Domino glorietur_.[174]
+
+
+461
+
+The three lusts have made three sects; and the philosophers have done no
+other thing than follow one of the three lusts.
+
+
+462
+
+_Search for the true good._--Ordinary men place the good in fortune and
+external goods, or at least in amusement. Philosophers have shown the
+vanity of all this, and have placed it where they could.
+
+
+463
+
+[_Against the philosophers who believe in God without Jesus Christ_]
+
+_Philosophers._--They believe that God alone is worthy to be loved and
+admired; and they have desired to be loved and admired of men, and do
+not know their own corruption. If they feel full of feelings of love and
+admiration, and find therein their chief delight, very well, let them
+think themselves good. But if they find themselves averse to Him, if
+they have no inclination but the desire to establish themselves in the
+esteem of men, and if their whole perfection consists only in making
+men--but without constraint--find their happiness in loving them, I
+declare that this perfection is horrible. What! they have known God, and
+have not desired solely that men should love Him, but that men should
+stop short at them! They have wanted to be the object of the voluntary
+delight of men.
+
+
+464
+
+_Philosophers._--We are full of things which take us out of ourselves.
+
+Our instinct makes us feel that we must seek our happiness outside
+ourselves. Our passions impel us outside, even when no objects present
+themselves to excite them. External objects tempt us of themselves, and
+call to us, even when we are not thinking of them. And thus philosophers
+have said in vain, "Retire within yourselves, you will find your good
+there." We do not believe them, and those who believe them are the most
+empty and the most foolish.
+
+
+465
+
+The Stoics say, "Retire within yourselves; it is there you will find
+your rest." And that is not true.
+
+Others say, "Go out of yourselves; seek happiness in amusement." And
+this is not true. Illness comes.
+
+Happiness is neither without us nor within us. It is in God, both
+without us and within us.
+
+
+466
+
+Had Epictetus seen the way perfectly, he would have said to men, "You
+follow a wrong road"; he shows that there is another, but he does not
+lead to it. It is the way of willing what God wills. Jesus Christ alone
+leads to it: _Via, veritas._[175]
+
+The vices of Zeno[176] himself.
+
+
+467
+
+_The reason of effects._--Epictetus.[177] Those who say, "You have a
+headache;" this is not the same thing. We are assured of health, and not
+of justice; and in fact his own was nonsense.
+
+And yet he believed it demonstrable, when he said, "It is either in our
+power or it is not." But he did not perceive that it is not in our power
+to regulate the heart, and he was wrong to infer this from the fact that
+there were some Christians.
+
+
+468
+
+No other religion has proposed to men to hate themselves. No other
+religion then can please those who hate themselves, and who seek a Being
+truly lovable. And these, if they had never heard of the religion of a
+God humiliated, would embrace it at once.
+
+
+469
+
+I feel that I might not have been; for the Ego consists in my thoughts.
+Therefore I, who think, would not have been, if my mother had been
+killed before I had life. I am not then a necessary being. In the same
+way I am not eternal or infinite; but I see plainly that there exists in
+nature a necessary Being, eternal and infinite.
+
+
+470
+
+"Had I seen a miracle," say men, "I should become converted." How can
+they be sure they would do a thing of the nature of which they are
+ignorant? They imagine that this conversion consists in a worship of God
+which is like commerce, and in a communion such as they picture to
+themselves. True religion consists in annihilating self before that
+Universal Being, whom we have so often provoked, and who can justly
+destroy us at any time; in recognising that we can do nothing without
+Him, and have deserved nothing from Him but His displeasure. It consists
+in knowing that there is an unconquerable opposition between us and God,
+and that without a mediator there can be no communion with Him.
+
+
+471
+
+It is unjust that men should attach themselves to me, even though they
+do it with pleasure and voluntarily. I should deceive those in whom I
+had created this desire; for I am not the end of any, and I have not the
+wherewithal to satisfy them. Am I not about to die? And thus the object
+of their attachment will die. Therefore, as I would be blamable in
+causing a falsehood to be believed, though I should employ gentle
+persuasion, though it should be believed with pleasure, and though it
+should give me pleasure; even so I am blamable in making myself loved,
+and if I attract persons to attach themselves to me. I ought to warn
+those who are ready to consent to a lie, that they ought not to believe
+it, whatever advantage comes to me from it; and likewise that they ought
+not to attach themselves to me; for they ought to spend their life and
+their care in pleasing God, or in seeking Him.
+
+
+472
+
+Self-will will never be satisfied, though it should have command of all
+it would; but we are satisfied from the moment we renounce it. Without
+it we cannot be discontented; with it we cannot be content.
+
+
+473
+
+Let us imagine a body full of thinking members.[178]
+
+
+474
+
+_Members, To commence with that._--To regulate the love which we owe to
+ourselves, we must imagine a body full of thinking members, for we are
+members of the whole, and must see how each member should love itself,
+etc....
+
+
+475
+
+If the feet and the hands had a will of their own, they could only be in
+their order in submitting this particular will to the primary will which
+governs the whole body. Apart from that, they are in disorder and
+mischief; but in willing only the good of the body, they accomplish
+their own good.
+
+
+476
+
+We must love God only and hate self only.
+
+If the foot had always been ignorant that it belonged to the body, and
+that there was a body on which it depended, if it had only had the
+knowledge and the love of self, and if it came to know that it belonged
+to a body on which it depended, what regret, what shame for its past
+life, for having been useless to the body which inspired its life, which
+would have annihilated it if it had rejected it and separated it from
+itself, as it kept itself apart from the body! What prayers for its
+preservation in it! And with what submission would it allow itself to be
+governed by the will which rules the body, even to consenting, if
+necessary, to be cut off, or it would lose its character as member! For
+every member must be quite willing to perish for the body, for which
+alone the whole is.
+
+
+477
+
+It is false that we are worthy of the love of others; it is unfair that
+we should desire it. If we were born reasonable and impartial, knowing
+ourselves and others, we should not give this bias to our will. However,
+we are born with it; therefore born unjust, for all tends to self. This
+is contrary to all order. We must consider the general good; and the
+propensity to self is the beginning of all disorder, in war, in
+politics, in economy, and in the particular body of man. The will is
+therefore depraved.
+
+If the members of natural and civil communities tend towards the weal of
+the body, the communities themselves ought to look to another more
+general body of which they are members. We ought therefore to look to
+the whole. We are therefore born unjust and depraved.
+
+
+478
+
+When we want to think of God, is there nothing which turns us away, and
+tempts us to think of something else? All this is bad, and is born in
+us.
+
+
+479
+
+If there is a God, we must love Him only, and not the creatures of a
+day. The reasoning of the ungodly in the book of Wisdom[179] is only
+based upon the non-existence of God. "On that supposition," say they,
+"let us take delight in the creatures." That is the worst that can
+happen. But if there were a God to love, they would not have come to
+this conclusion, but to quite the contrary. And this is the conclusion
+of the wise: "There is a God, let us therefore not take delight in the
+creatures."
+
+Therefore all that incites us to attach ourselves to the creatures is
+bad; since it prevents us from serving God if we know Him, or from
+seeking Him if we know Him not. Now we are full of lust. Therefore we
+are full of evil; therefore we ought to hate ourselves and all that
+excited us to attach ourselves to any other object than God only.
+
+
+480
+
+To make the members happy, they must have one will, and submit it to the
+body.
+
+
+481
+
+The examples of the noble deaths of the Lacedæmonians and others scarce
+touch us. For what good is it to us? But the example of the death of the
+martyrs touches us; for they are "our members." We have a common tie
+with them. Their resolution can form ours, not only by example, but
+because it has perhaps deserved ours. There is nothing of this in the
+examples of the heathen. We have no tie with them; as we do not become
+rich by seeing a stranger who is so, but in fact by seeing a father or a
+husband who is so.
+
+
+482
+
+_Morality._--God having made the heavens and the earth, which do not
+feel the happiness of their being, He has willed to make beings who
+should know it, and who should compose a body of thinking members. For
+our members do not feel the happiness of their union, of their
+wonderful intelligence, of the care which has been taken to infuse into
+them minds, and to make them grow and endure. How happy they would be if
+they saw and felt it! But for this they would need to have intelligence
+to know it, and good-will to consent to that of the universal soul. But
+if, having received intelligence, they employed it to retain nourishment
+for themselves without allowing it to pass to the other members, they
+would hate rather than love themselves; their blessedness, as well as
+their duty, consisting in their consent to the guidance of the whole
+soul to which they belong, which loves them better than they love
+themselves.
+
+
+483
+
+To be a member is to have neither life, being, nor movement, except
+through the spirit of the body, and for the body.
+
+The separate member, seeing no longer the body to which it belongs, has
+only a perishing and dying existence. Yet it believes it is a whole, and
+seeing not the body on which it depends, it believes it depends only on
+self, and desires to make itself both centre and body. But not having in
+itself a principle of life, it only goes astray, and is astonished in
+the uncertainty of its being; perceiving in fact that it is not a body,
+and still not seeing that it is a member of a body. In short, when it
+comes to know itself, it has returned as it were to its own home, and
+loves itself only for the body. It deplores its past wanderings.
+
+It cannot by its nature love any other thing, except for itself and to
+subject it to self, because each thing loves itself more than all. But
+in loving the body, it loves itself, because it only exists in it, by
+it, and for it. _Qui adhæret Deo unus spiritus est._[180]
+
+The body loves the hand; and the hand, if it had a will, should love
+itself in the same way as it is loved by the soul. All love which goes
+beyond this is unfair.
+
+_Adhærens Deo unus spiritus est._ We love ourselves, because we are
+members of Jesus Christ. We love Jesus Christ, because He is the body of
+which we are members. All is one, one is in the other, like the Three
+Persons.
+
+
+484
+
+Two laws[181] suffice to rule the whole Christian Republic better than
+all the laws of statecraft.
+
+
+485
+
+The true and only virtue, then, is to hate self (for we are hateful on
+account of lust), and to seek a truly lovable being to love. But as we
+cannot love what is outside ourselves, we must love a being who is in
+us, and is not ourselves; and that is true of each and all men. Now,
+only the Universal Being is such. The kingdom of God is within us;[182]
+the universal good is within us, is ourselves--and not ourselves.
+
+
+486
+
+The dignity of man in his innocence consisted in using and having
+dominion over the creatures, but now in separating himself from them,
+and subjecting himself to them.
+
+
+487
+
+Every religion is false, which as to its faith does not worship one God
+as the origin of everything, and which as to its morality does not love
+one only God as the object of everything.
+
+
+488
+
+... But it is impossible that God should ever be the end, if He is not
+the beginning. We lift our eyes on high, but lean upon the sand; and the
+earth will dissolve, and we shall fall whilst looking at the heavens.
+
+
+489
+
+If there is one sole source of everything, there is one sole end of
+everything; everything through Him, everything for Him. The true
+religion, then, must teach us to worship Him only, and to love Him only.
+But as we find ourselves unable to worship what we know not, and to love
+any other object but ourselves, the religion which instructs us in these
+duties must instruct us also of this inability, and teach us also the
+remedies for it. It teaches us that by one man all was lost, and the
+bond broken between God and us, and that by one man the bond is renewed.
+
+We are born so averse to this love of God, and it is so necessary that
+we must be born guilty, or God would be unjust.
+
+
+490
+
+Men, not being accustomed to form merit, but only to recompense it where
+they find it formed, judge of God by themselves.
+
+
+491
+
+The true religion must have as a characteristic the obligation to love
+God. This is very just, and yet no other religion has commanded this;
+ours has done so. It must also be aware of human lust and weakness; ours
+is so. It must have adduced remedies for this; one is prayer. No other
+religion has asked of God to love and follow Him.
+
+
+492
+
+He who hates not in himself his self-love, and that instinct which leads
+him to make himself God, is indeed blinded. Who does not see that there
+is nothing so opposed to justice and truth? For it is false that we
+deserve this, and it is unfair and impossible to attain it, since all
+demand the same thing. It is, then, a manifest injustice which is innate
+in us, of which we cannot get rid, and of which we must get rid.
+
+Yet no religion has indicated that this was a sin; or that we were born
+in it; or that we were obliged to resist it; or has thought of giving us
+remedies for it.
+
+
+493
+
+The true religion teaches our duties; our weaknesses, pride, and lust;
+and the remedies, humility and mortification.
+
+
+494
+
+The true religion must teach greatness and misery; must lead to the
+esteem and contempt of self, to love and to hate.
+
+
+495
+
+If it is an extraordinary blindness to live without investigating what
+we are, it is a terrible one to live an evil life, while believing in
+God.
+
+
+496
+
+Experience makes us see an enormous difference between piety and
+goodness.
+
+
+497
+
+_Against those who, trusting to the mercy of God, live heedlessly,
+without doing good works._--As the two sources of our sins are pride and
+sloth, God has revealed to us two of His attributes to cure them, mercy
+and justice. The property of justice is to humble pride, however holy
+may be our works, _et non intres in judicium_,[183] etc.; and the
+property of mercy is to combat sloth by exhorting to good works,
+according to that passage: "The goodness of God leadeth to
+repentance,"[184] and that other of the Ninevites: "Let us do penance to
+see if peradventure He will pity us."[185] And thus mercy is so far from
+authorising slackness, that it is on the contrary the quality which
+formally attacks it; so that instead of saying, "If there were no mercy
+in God we should have to make every kind of effort after virtue," we
+must say, on the contrary, that it is because there is mercy in God,
+that we must make every kind of effort.
+
+
+498
+
+It is true there is difficulty in entering into godliness. But this
+difficulty does not arise from the religion which begins in us, but from
+the irreligion which is still there. If our senses were not opposed to
+penitence, and if our corruption were not opposed to the purity of God,
+there would be nothing in this painful to us. We suffer only in
+proportion as the vice which is natural to us resists supernatural
+grace. Our heart feels torn asunder between these opposed efforts. But
+it would be very unfair to impute this violence to God, who is drawing
+us on, instead of to the world, which is holding us back. It is as a
+child, which a mother tears from the arms of robbers, in the pain it
+suffers, should love the loving and legitimate violence of her who
+procures its liberty, and detest only the impetuous and tyrannical
+violence of those who detain it unjustly. The most cruel war which God
+can make with men in this life is to leave them without that war which
+He came to bring. "I came to send war,"[186] He says, "and to teach them
+of this war. I came to bring fire and the sword."[187] Before Him the
+world lived in this false peace.
+
+
+499
+
+_External works._--There is nothing so perilous as what pleases God and
+man. For those states, which please God and man, have one property which
+pleases God, and another which pleases men; as the greatness of Saint
+Teresa. What pleased God was her deep humility in the midst of her
+revelations; what pleased men was her light. And so we torment ourselves
+to imitate her discourses, thinking to imitate her conditions, and not
+so much to love what God loves, and to put ourselves in the state which
+God loves.
+
+It is better not to fast, and thereby humbled, than to fast and be
+self-satisfied therewith. The Pharisee and the Publican.[188]
+
+What use will memory be to me, if it can alike hurt and help me, and all
+depends upon the blessing of God, who gives only to things done for Him,
+according to His rules and in His ways, the manner being as important as
+the thing, and perhaps more; since God can bring forth good out of evil,
+and without God we bring forth evil out of good?
+
+
+500
+
+The meaning of the words, good and evil.
+
+
+501
+
+First step: to be blamed for doing evil, and praised for doing good.
+
+Second step: to be neither praised, nor blamed.
+
+
+502
+
+Abraham[189] took nothing for himself, but only for his servants. So the
+righteous man takes for himself nothing of the world, nor the applause
+of the world, but only for his passions, which he uses as their master,
+saying to the one, "Go," and to another, "Come." _Sub te erit appetitus
+tuus._[190] The passions thus subdued are virtues. Even God attributes
+to Himself avarice, jealousy, anger; and these are virtues as well as
+kindness, pity, constancy, which are also passions. We must employ them
+as slaves, and, leaving to them their food, prevent the soul from taking
+any of it. For, when the passions become masters, they are vices; and
+they give their nutriment to the soul, and the soul nourishes itself
+upon it, and is poisoned.
+
+
+503
+
+Philosophers have consecrated the vices by placing them in God Himself.
+Christians have consecrated the virtues.
+
+
+504
+
+The just man acts by faith in the least things; when he reproves his
+servants, he desires their conversion by the Spirit of God, and prays
+God to correct them; and he expects as much from God as from his own
+reproofs, and prays God to bless his corrections. And so in all his
+other actions he proceeds with the Spirit of God; and his actions
+deceive us by reason of the ... or suspension of the Spirit of God in
+him; and he repents in his affliction.
+
+
+505
+
+All things can be deadly to us, even the things made to serve us; as in
+nature walls can kill us, and stairs can kill us, if we do not walk
+circumspectly.
+
+The least movement affects all nature; the entire sea changes because of
+a rock. Thus in grace, the least action affects everything by its
+consequences; therefore everything is important.
+
+In each action we must look beyond the action at our past, present, and
+future state, and at others whom it affects, and see the relations of
+all those things. And then we shall be very cautious.
+
+
+506
+
+Let God not impute to us our sins, that is to say, all the consequences
+and results of our sins, which are dreadful, even those of the smallest
+faults, if we wish to follow them out mercilessly!
+
+
+507
+
+The spirit of grace; the hardness of the heart; external circumstances.
+
+
+508
+
+Grace is indeed needed to turn a man into a saint; and he who doubts it
+does not know what a saint or a man is.
+
+
+509
+
+_Philosophers._--A fine thing to cry to a man who does not know himself,
+that he should come of himself to God! And a fine thing to say so to a
+man who does know himself!
+
+
+510
+
+Man is not worthy of God, but he is not incapable of being made worthy.
+
+It is unworthy of God to unite Himself to wretched man; but it is not
+unworthy of God to pull him out of his misery.
+
+
+511
+
+If we would say that man is too insignificant to deserve communion with
+God, we must indeed be very great to judge of it.
+
+
+512
+
+It is, in peculiar phraseology, wholly the body of Jesus Christ, but it
+cannot be said to be the whole body of Jesus Christ.[191] The union of
+two things without change does not enable us to say that one becomes the
+other; the soul thus being united to the body, the fire to the timber,
+without change. But change is necessary to make the form of the one
+become the form of the other; thus the union of the Word to man. Because
+my body without my soul would not make the body of a man; therefore my
+soul united to any matter whatsoever will make my body. It does not
+distinguish the necessary condition from the sufficient condition; the
+union is necessary, but not sufficient. The left arm is not the right.
+
+Impenetrability is a property of matter.
+
+Identity _de numers_ in regard to the same time requires the identity of
+matter.
+
+Thus if God united my soul to a body in China, the same body, _idem
+numero_, would be in China.
+
+The same river which runs there is _idem numero_ as that which runs at
+the same time in China.
+
+
+513
+
+Why God has established prayer.
+
+1. To communicate to His creatures the dignity of causality.
+2. To teach us from whom our virtue comes.
+3. To make us deserve other virtues by work.
+
+(But to keep His own pre-eminence, He grants prayer to whom He pleases.)
+
+Objection: But we believe that we hold prayer of ourselves.
+
+This is absurd; for since, though having faith, we cannot have virtues,
+how should we have faith? Is there a greater distance between infidelity
+and faith than between faith and virtue?
+
+_Merit._ This word is ambiguous.
+
+_Meruit habere Redemptorem.
+
+Meruit tam sacra membra tangere.
+
+Digno tam sacra membra tangere.
+
+Non sum dignus.[192]
+
+Qui manducat indignus[193]
+
+Dignus est accipere.[194]
+
+Dignare me._
+
+God is only bound according to His promises. He has promised to grant
+justice to prayers; He has never promised prayer only to the children of
+promise.
+
+Saint Augustine has distinctly said that strength would be taken away
+from the righteous. But it is by chance that he said it; for it might
+have happened that the occasion of saying it did not present itself. But
+his principles make us see that when the occasion for it presented
+itself, it was impossible that he should not say it, or that he should
+say anything to the contrary. It is then rather that he was forced to
+say it, when the occasion presented itself, than that he said it, when
+the occasion presented itself, the one being of necessity, the other of
+chance. But the two are all that we can ask.
+
+
+514
+
+The elect will be ignorant of their virtues, and the outcast of the
+greatness of their sins: "Lord, when saw we Thee an hungered, thirsty?"
+etc.[195][196]
+
+
+515
+
+Romans iii, 27. Boasting is excluded. By what law? Of works? nay, but by
+faith. Then faith is not within our power like the deeds of the law, and
+it is given to us in another way.
+
+
+516
+
+Comfort yourselves. It is not from yourselves that you should expect
+grace; but, on the contrary, it is in expecting nothing from yourselves,
+that you must hope for it.
+
+
+517
+
+Every condition, and even the martyrs, have to fear, according to
+Scripture.
+
+The greatest pain of purgatory is the uncertainty of the judgment. _Deus
+absconditus._
+
+
+518
+
+John viii. _Multi crediderunt in eum. Dicebat ergo Jesus: "Si
+manseritis_ ... VERE _mei discipuli eritis, et_ VERITAS LIBERABIT VOS."
+_Responderunt: "Semen Abrahæ sumus, et nemini servimus unquam."_
+
+There is a great difference between disciples and true disciples. We
+recognise them by telling them that the truth will make them free; for
+if they answer that they are free, and that it is in their power to come
+out of slavery to the devil, they are indeed disciples, but not true
+disciples.
+
+
+519
+
+The law has not destroyed nature, but has instructed it; grace has not
+destroyed the law, but has made it act. Faith received at baptism is the
+source of the whole life of Christians and of the converted.
+
+
+520
+
+Grace will always be in the world, and nature also; so that the former
+is in some sort natural. And thus there will always be Pelagians, and
+always Catholics, and always strife; because the first birth makes the
+one, and the grace of the second birth the other.
+
+
+521
+
+The law imposed what it did not give. Grace gives what is imposes.
+
+
+522
+
+All faith consists in Jesus Christ and in Adam, and all morality in lust
+and in grace.
+
+
+523
+
+There is no doctrine more appropriate to man than this, which teaches
+him his double capacity of receiving and of losing grace, because of the
+double peril to which he is exposed, of despair or of pride.
+
+
+524
+
+The philosophers did not prescribe feelings suitable to the two states.
+
+They inspired feelings of pure greatness, and that is not man's state.
+
+They inspired feelings of pure littleness, and that is not man's state.
+
+There must be feelings of humility, not from nature, but from penitence,
+not to rest in them, but to go on to greatness. There must be feelings
+of greatness, not from merit, but from grace, and after having passed
+through humiliation.
+
+
+525
+
+Misery induces despair, pride induces presumption. The Incarnation shows
+man the greatness of his misery by the greatness of the remedy which he
+required.
+
+
+526
+
+The knowledge of God without that of man's misery causes pride. The
+knowledge of man's misery without that of God causes despair. The
+knowledge of Jesus Christ constitutes the middle course, because in Him
+we find both God and our misery.
+
+
+527
+
+Jesus Christ is a God whom we approach without pride, and before whom we
+humble ourselves without despair.
+
+
+528
+
+... Not a degradation which renders us incapable of good, nor a holiness
+exempt from evil.
+
+
+529
+
+A person told me one day that on coming from confession he felt great
+joy and confidence. Another told me that he remained in fear. Whereupon
+I thought that these two together would make one good man, and that each
+was wanting in that he had not the feeling of the other. The same often
+happens in other things.
+
+
+530
+
+He who knows the will of his master will be beaten with more blows,
+because of the power he has by his knowledge. _Qui justus est,
+justificetur adhuc_,[197] because of the power he has by justice. From
+him who has received most, will the greatest reckoning be demanded,
+because of the power he has by this help.
+
+
+531
+
+Scripture has provided passages of consolation and of warning for all
+conditions.
+
+Nature seems to have done the same thing by her two infinities, natural
+and moral; for we shall always have the higher and the lower, the more
+clever and the less clever, the most exalted and the meanest, in order
+to humble our pride, and exalt our humility.
+
+
+532
+
+_Comminutum cor_ (Saint Paul). This is the Christian character. _Alba
+has named you, I know you no more_ (Corneille).[198] That is the inhuman
+character. The human character is the opposite.
+
+
+533
+
+There are only two kinds of men: the righteous who believe themselves
+sinners; the rest, sinners, who believe themselves righteous.
+
+
+534
+
+We owe a great debt to those who point out faults. For they mortify us.
+They teach us that we have been despised. They do not prevent our being
+so in the future; for we have many other faults for which we may be
+despised. They prepare for us the exercise of correction and freedom
+from fault.
+
+
+535
+
+Man is so made that by continually telling him he is a fool he believes
+it, and by continually telling it to himself he makes himself believe
+it. For man holds an inward talk with his self alone, which it behoves
+him to regulate well: _Corrumpunt bonos mores colloquia prava_.[199] We
+must keep silent as much as possible and talk with ourselves only of
+God, whom we know to be true; and thus we convince ourselves of the
+truth.
+
+
+536
+
+Christianity is strange. It bids man recognise that he is vile, even
+abominable, and bids him desire to be like God. Without such a
+counterpoise, this dignity would make him horribly vain, or this
+humiliation would make him terribly abject.
+
+
+537
+
+With how little pride does a Christian believe himself united to God!
+With how little humiliation does he place himself on a level with the
+worms of earth!
+
+A glorious manner to welcome life and death, good and evil!
+
+
+538
+
+What difference in point of obedience is there between a soldier and a
+Carthusian monk? For both are equally under obedience and dependent,
+both engaged in equally painful exercises. But the soldier always hopes
+to command, and never attains this, for even captains and princes are
+ever slaves and dependants; still he ever hopes and ever works to attain
+this. Whereas the Carthusian monk makes a vow to be always dependent. So
+they do not differ in their perpetual thraldom, in which both of them
+always exist, but in the hope, which one always has, and the other
+never.
+
+
+539
+
+The hope which Christians have of possessing an infinite good is mingled
+with real enjoyment as well as with fear; for it is not as with those
+who should hope for a kingdom, of which they, being subjects, would have
+nothing; but they hope for holiness, for freedom from injustice, and
+they have something of this.
+
+
+540
+
+None is so happy as a true Christian, nor so reasonable, virtuous, or
+amiable.
+
+
+541
+
+The Christian religion alone makes man altogether _lovable and happy_.
+In honesty, we cannot perhaps be altogether lovable and happy.
+
+
+542
+
+_Preface._--The metaphysical proofs of God are so remote from the
+reasoning of men, and so complicated, that they make little impression;
+and if they should be of service to some, it would be only during the
+moment that they see such demonstration; but an hour afterwards they
+fear they have been mistaken.
+
+_Quod curiositate cognoverunt superbia amiserunt._[200]
+
+This is the result of the knowledge of God obtained without Jesus
+Christ; it is communion without a mediator with the God whom they have
+known without a mediator. Whereas those who have known God by a mediator
+know their own wretchedness.
+
+
+543
+
+The God of the Christians is a God who makes the soul feel that He is
+her only good, that her only rest is in Him, that her only delight is
+in loving Him; and who makes her at the same time abhor the obstacles
+which keep her back, and prevent her from loving God with all her
+strength. Self-love and lust, which hinder us, are unbearable to her.
+Thus God makes her feel that she has this root of self-love which
+destroys her, and which He alone can cure.
+
+
+544
+
+Jesus Christ did nothing but teach men that they loved themselves, that
+they were slaves, blind, sick, wretched, and sinners; that He must
+deliver them, enlighten, bless, and heal them; that this would be
+effected by hating self, and by following Him through suffering and the
+death on the cross.
+
+
+545
+
+Without Jesus Christ man must be in vice and misery; with Jesus Christ
+man is free from vice and misery; in Him is all our virtue and all our
+happiness. Apart from Him there is but vice, misery, darkness, death,
+despair.
+
+
+546
+
+We know God only by Jesus Christ. Without this mediator all communion
+with God is taken away; through Jesus Christ we know God. All those who
+have claimed to know God, and to prove Him without Jesus Christ, have
+had only weak proofs. But in proof of Jesus Christ we have the
+prophecies, which are solid and palpable proofs. And these prophecies,
+being accomplished and proved true by the event, mark the certainty of
+these truths, and therefore the divinity of Christ. In Him then, and
+through Him, we know God. Apart from Him, and without the Scripture,
+without original sin, without a necessary Mediator promised and come, we
+cannot absolutely prove God, nor teach right doctrine and right
+morality. But through Jesus Christ, and in Jesus Christ, we prove God,
+and teach morality and doctrine. Jesus Christ is then the true God of
+men.
+
+But we know at the same time our wretchedness; for this God is none
+other than the Saviour of our wretchedness. So we can only know God well
+by knowing our iniquities. Therefore those who have known God, without
+knowing their wretchedness, have not glorified Him, but have glorified
+themselves. _Quia ... non cognovit per sapientiam ... placuit Deo per
+stultitiam prædicationis salvos facere._[201]
+
+
+547
+
+Not only do we know God by Jesus Christ alone, but we know ourselves
+only by Jesus Christ. We know life and death only through Jesus Christ.
+Apart from Jesus Christ, we do not know what is our life, nor our death,
+nor God, nor ourselves.
+
+Thus without the Scripture, which has Jesus Christ alone for its object,
+we know nothing, and see only darkness and confusion in the nature of
+God, and in our own nature.
+
+
+548
+
+It is not only impossible but useless to know God without Jesus Christ.
+They have not departed from Him, but approached; they have not humbled
+themselves, but ...
+
+_Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est,
+adscribat sibi._
+
+
+549
+
+I love poverty because He loved it. I love riches because they afford me
+the means of helping the very poor. I keep faith with everybody; I do
+not render evil to those who wrong me, but I wish them a lot like mine,
+in which I receive neither evil nor good from men. I try to be just,
+true, sincere, and faithful to all men; I have a tender heart for those
+to whom God has more closely united me; and whether I am alone, or seen
+of men, I do all my actions in the sight of God, who must judge of them,
+and to whom I have consecrated them all.
+
+These are my sentiments; and every day of my life I bless my Redeemer,
+who has implanted them in me, and who, of a man full of weakness, of
+miseries, of lust, of pride, and of ambition, has made a man free from
+all these evils by the power of His grace, to which all the glory of it
+is due, as of myself I have only misery and error.
+
+
+550
+
+_Dignior plagis quam osculis non timeo quia amo._
+
+
+551
+
+_The Sepulchre of Jesus Christ._--Jesus Christ was dead, but seen on the
+Cross. He was dead, and hidden in the Sepulchre.
+
+Jesus Christ was buried by the saints alone.
+
+Jesus Christ wrought no miracle at the Sepulchre.
+
+Only the saints entered it.
+
+It is there, not on the Cross, that Jesus Christ takes a new life.
+
+It is the last mystery of the Passion and the Redemption.
+
+Jesus Christ had nowhere to rest on earth but in the Sepulchre.
+
+His enemies only ceased to persecute Him at the Sepulchre.
+
+
+552
+
+_The Mystery of Jesus._--Jesus suffers in His passions the torments
+which men inflict upon Him; but in His agony He suffers the torments
+which He inflicts on Himself; _turbare semetipsum_.[202] This is a
+suffering from no human, but an almighty hand, for He must be almighty
+to bear it.
+
+Jesus seeks some comfort at least in His three dearest friends, and they
+are asleep. He prays them to bear with Him for a little, and they leave
+Him with entire indifference, having so little compassion that it could
+not prevent their sleeping even for a moment. And thus Jesus was left
+alone to the wrath of God.
+
+Jesus is alone on the earth, without any one not only to feel and share
+His suffering, but even to know of it; He and Heaven were alone in that
+knowledge.
+
+Jesus is in a garden, not of delight as the first Adam, where he lost
+himself and the whole human race, but in one of agony, where He saved
+Himself and the whole human race.
+
+He suffers this affliction and this desertion in the horror of night.
+
+I believe that Jesus never complained but on this single occasion; but
+then He complained as if he could no longer bear His extreme suffering.
+"My soul is sorrowful, even unto death."[203]
+
+Jesus seeks companionship and comfort from men. This is the sole
+occasion in all His life, as it seems to me. But He receives it not, for
+His disciples are asleep.
+
+Jesus will be in agony even to the end of the world. We must not sleep
+during that time.
+
+Jesus, in the midst of this universal desertion, including that of His
+own friends chosen to watch with Him, finding them asleep, is vexed
+because of the danger to which they expose, not Him, but themselves; He
+cautions them for their own safety and their own good, with a sincere
+tenderness for them during their ingratitude, and warns them that the
+spirit is willing and the flesh weak.
+
+Jesus, finding them still asleep, without being restrained by any
+consideration for themselves or for Him, has the kindness not to waken
+them, and leaves them in repose.
+
+Jesus prays, uncertain of the will of His Father, and fears death; but,
+when He knows it, He goes forward to offer Himself to death. _Eamus.
+Processit_[204] (John).
+
+Jesus asked of men and was not heard.
+
+Jesus, while His disciples slept, wrought their salvation. He has
+wrought that of each of the righteous while they slept, both in their
+nothingness before their birth, and in their sins after their birth.
+
+He prays only once that the cup pass away, and then with submission; and
+twice that it come if necessary.
+
+Jesus is weary.
+
+Jesus, seeing all His friends asleep and all His enemies wakeful,
+commits Himself entirely to His Father.
+
+Jesus does not regard in Judas his enmity, but the order of God, which
+He loves and admits, since He calls him friend.
+
+Jesus tears Himself away from His disciples to enter into His agony; we
+must tear ourselves away from our nearest and dearest to imitate Him.
+
+Jesus being in agony and in the greatest affliction, let us pray longer.
+
+We implore the mercy of God, not that He may leave us at peace in our
+vices, but that He may deliver us from them.
+
+If God gave us masters by His own hand, oh! how necessary for us to obey
+them with a good heart! Necessity and events follow infallibly.
+
+--"Console thyself, thou wouldst not seek Me, if thou hadst not found
+Me.
+
+"I thought of thee in Mine agony, I have sweated such drops of blood for
+thee.
+
+"It is tempting Me rather than proving thyself, to think if thou wouldst
+do such and such a thing on an occasion which has not happened; I shall
+act in thee if it occur.
+
+"Let thyself be guided by My rules; see how well I have led the Virgin
+and the saints who have let Me act in them.
+
+"The Father loves all that I do.
+
+"Dost thou wish that it always cost Me the blood of My humanity, without
+thy shedding tears?
+
+"Thy conversion is My affair; fear not, and pray with confidence as for
+Me.
+
+"I am present with thee by My Word in Scripture, by My Spirit in the
+Church and by inspiration, by My power in the priests, by My prayer in
+the faithful.
+
+"Physicians will not heal thee, for thou wilt die at last. But it is I
+who heal thee, and make the body immortal.
+
+"Suffer bodily chains and servitude, I deliver thee at present only from
+spiritual servitude.
+
+"I am more a friend to thee than such and such an one, for I have done
+for thee more than they, they would not have suffered what I have
+suffered from thee, and they would not have died for thee as I have done
+in the time of thine infidelities and cruelties, and as I am ready to
+do, and do, among my elect and at the Holy Sacrament."
+
+"If thou knewest thy sins, thou wouldst lose heart."
+
+--I shall lose it then, Lord, for on Thy assurance I believe their
+malice.
+
+--"No, for I, by whom thou learnest, can heal thee of them, and what I
+say to thee is a sign that I will heal thee. In proportion to thy
+expiation of them, thou wilt know them, and it will be said to thee:
+'Behold, thy sins are forgiven thee.' Repent, then, for thy hidden sins,
+and for the secret malice of those which thou knowest."
+
+--Lord, I give Thee all.
+
+--"I love thee more ardently than thou hast loved thine abominations,
+_ut immundus pro luto_.
+
+"To Me be the glory, not to thee, worm of the earth.
+
+"Ask thy confessor, when My own words are to thee occasion of evil,
+vanity, or curiosity."
+
+--I see in me depths of pride, curiosity, and lust. There is no relation
+between me and God, nor Jesus Christ the Righteous. But He has been made
+sin for me; all Thy scourges are fallen upon Him. He is more abominable
+than I, and, far from abhorring me, He holds Himself honoured that I go
+to Him and succour Him.
+
+But He has healed Himself, and still more so will He heal me.
+
+I must add my wounds to His, and join myself to Him; and He will save me
+in saving Himself. But this must not be postponed to the future.
+
+_Eritis sicut dii scientes bonum et malum._[205] Each one creates his
+god, when judging, "This is good or bad"; and men mourn or rejoice too
+much at events.
+
+Do little things as though they were great, because of the majesty of
+Jesus Christ who does them in us, and who lives our life; and do the
+greatest things as though they were little and easy, because of His
+omnipotence.
+
+
+553
+
+It seems to me that Jesus Christ only allowed His wounds to be touched
+after His resurrection: _Noli me tangere._[206] We must unite ourselves
+only to His sufferings.
+
+At the Last Supper He gave Himself in communion as about to die; to the
+disciples at Emmaus as risen from the dead; to the whole Church as
+ascended into heaven.
+
+
+554
+
+"Compare not thyself with others, but with Me. If thou dost not find Me
+in those with whom thou comparest thyself, thou comparest thyself to one
+who is abominable. If thou findest Me in them, compare thyself to Me.
+But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it
+is one who is abominable. If it is I, thou comparest Me to Myself. Now I
+am God in all.
+
+"I speak to thee, and often counsel thee, because thy director cannot
+speak to thee, for I do not want thee to lack a guide.
+
+"And perhaps I do so at his prayers, and thus he leads thee without thy
+seeing it. Thou wouldst not seek Me, if thou didst not possess Me.
+
+"Be not therefore troubled."
+
+
+
+
+SECTION VIII
+
+THE FUNDAMENTALS OF THE CHRISTIAN RELIGION
+
+
+555
+
+... Men blaspheme what they do not know. The Christian religion consists
+in two points. It is of equal concern to men to know them, and it is
+equally dangerous to be ignorant to them. And it is equally of God's
+mercy that He has given indications of both.
+
+And yet they take occasion to conclude that one of these points does not
+exist, from that which should have caused them to infer the other. The
+sages who have said there is only one God have been persecuted, the Jews
+were hated, and still more the Christians. They have seen by the light
+of nature that if there be a true religion on earth, the course of all
+things must tend to it as to a centre.
+
+The whole course of things must have for its object the establishment
+and the greatness of religion. Men must have within them feelings suited
+to what religion teaches us. And, finally, religion must so be the
+object and centre to which all things tend, that whoever knows the
+principles of religion can give an explanation both of the whole nature
+of man in particular, and of the whole course of the world in general.
+
+And on this ground they take occasion to revile the Christian religion,
+because they misunderstand it. They imagine that it consists simply in
+the worship of a God considered as great, powerful, and eternal; which
+is strictly deism, almost as far removed from the Christian religion as
+atheism, which is its exact opposite. And thence they conclude that this
+religion is not true, because they do not see that all things concur to
+the establishment of this point, that God does not manifest Himself to
+men with all the evidence which He could show.
+
+But let them conclude what they will against deism, they will conclude
+nothing against the Christian religion, which properly consists in the
+mystery of the Redeemer, who, uniting in Himself the two natures, human
+and divine, has redeemed men from the corruption of sin in order to
+reconcile them in His divine person to God.
+
+The Christian religion, then, teaches men these two truths; that there
+is a God whom men can know, and that there is a corruption in their
+nature which renders them unworthy of Him. It is equally important to
+men to know both these points; and it is equally dangerous for man to
+know God without knowing his own wretchedness, and to know his own
+wretchedness without knowing the Redeemer who can free him from it. The
+knowledge of only one of these points gives rise either to the pride of
+philosophers, who have known God, and not their own wretchedness, or to
+the despair of atheists, who know their own wretchedness, but not the
+Redeemer.
+
+And, as it is alike necessary to man to know these two points, so is it
+alike merciful of God to have made us know them. The Christian religion
+does this; it is in this that it consists.
+
+Let us herein examine the order of the world, and see if all things do
+not tend to establish these two chief points of this religion: Jesus
+Christ is the end of all, and the centre to which all tends. Whoever
+knows Him knows the reason of everything.
+
+Those who fall into error err only through failure to see one of these
+two things. We can then have an excellent knowledge of God without that
+of our own wretchedness, and of our own wretchedness without that of
+God. But we cannot know Jesus Christ without knowing at the same time
+both God and our own wretchedness.
+
+Therefore I shall not undertake here to prove by natural reasons either
+the existence of God, or the Trinity, or the immortality of the soul, or
+anything of that nature; not only because I should not feel myself
+sufficiently able to find in nature arguments to convince hardened
+atheists, but also because such knowledge without Jesus Christ is
+useless and barren. Though a man should be convinced that numerical
+proportions are immaterial truths, eternal and dependent on a first
+truth, in which they subsist, and which is called God, I should not
+think him far advanced towards his own salvation.
+
+The God of Christians is not a God who is simply the author of
+mathematical truths, or of the order of the elements; that is the view
+of heathens and Epicureans. He is not merely a God who exercises His
+providence over the life and fortunes of men, to bestow on those who
+worship Him a long and happy life. That was the portion of the Jews. But
+the God of Abraham, the God of Isaac, the God of Jacob, the God of
+Christians, is a God of love and of comfort, a God who fills the soul
+and heart of those whom He possesses, a God who makes them conscious of
+their inward wretchedness, and His infinite mercy, who unites Himself to
+their inmost soul, who fills it with humility and joy, with confidence
+and love, who renders them incapable of any other end than Himself.
+
+All who seek God without Jesus Christ, and who rest in nature, either
+find no light to satisfy them, or come to form for themselves a means of
+knowing God and serving Him without a mediator. Thereby they fall either
+into atheism, or into deism, two things which the Christian religion
+abhors almost equally.
+
+Without Jesus Christ the world would not exist; for it should needs be
+either that it would be destroyed or be a hell.
+
+If the world existed to instruct man of God, His divinity would shine
+through every part in it in an indisputable manner; but as it exists
+only by Jesus Christ, and for Jesus Christ, and to teach men both their
+corruption and their redemption, all displays the proofs of these two
+truths.
+
+All appearance indicates neither a total exclusion nor a manifest
+presence of divinity, but the presence of a God who hides Himself.
+Everything bears this character.
+
+... Shall he alone who knows his nature know it only to be miserable?
+Shall he alone who knows it be alone unhappy?
+
+... He must not see nothing at all, nor must he see sufficient for him
+to believe he possesses it; but he must see enough to know that he has
+lost it. For to know of his loss, he must see and not see; and that is
+exactly the state in which he naturally is.
+
+... Whatever part he takes, I shall not leave him at rest ...
+
+
+556
+
+... It is then true that everything teaches man his condition, but he
+must understand this well. For it is not true that all reveals God, and
+it is not true that all conceals God. But it is at the same time true
+that He hides Himself from those who tempt Him, and that He reveals
+Himself to those who seek Him, because men are both unworthy and capable
+of God; unworthy by their corruption capable by their original nature.
+
+
+557
+
+What shall we conclude from all our darkness, but our unworthiness?
+
+
+558
+
+If there never had been any appearance of God, this eternal deprivation
+would have been equivocal, and might have as well corresponded with the
+absence of all divinity, as with the unworthiness of men to know Him;
+but His occasional, though not continual, appearances remove the
+ambiguity, If He appeared once, He exists always; and thus we cannot but
+conclude both that there is a God, and that men are unworthy of Him.
+
+
+559
+
+We do not understand the glorious state of Adam, nor the nature of his
+sin, nor the transmission of it to us. These are matters which took
+place under conditions of a nature altogether different from our own,
+and which transcend our present understanding.
+
+The knowledge of all this is useless to us as a means of escape from it;
+and all that we are concerned to know, is that we are miserable,
+corrupt, separated from God, but ransomed by Jesus Christ, whereof we
+have wonderful proofs on earth.
+
+So the two proofs of corruption and redemption are drawn from the
+ungodly, who live in indifference to religion, and from the Jews who are
+irreconcilable enemies.
+
+
+560
+
+There are two ways of proving the truths of our religion; one by the
+power of reason, the other by the authority of him who speaks.
+
+We do not make use of the latter, but of the former. We do not say,
+"This must be believed, for Scripture, which says it, is divine." But we
+say that it must be believed for such and such a reason, which are
+feeble arguments, as reason may be bent to everything.
+
+
+561
+
+There is nothing on earth that does not show either the wretchedness of
+man, or the mercy of God; either the weakness of man without God, or the
+strength of man with God.
+
+
+562
+
+It will be one of the confusions of the damned to see that they are
+condemned by their own reason, by which they claimed to condemn the
+Christian religion.
+
+
+563
+
+The prophecies, the very miracles and proofs of our religion, are not of
+such a nature that they can be said to be absolutely convincing. But
+they are also of such a kind that it cannot be said that it is
+unreasonable to believe them. Thus there is both evidence and obscurity
+to enlighten some and confuse others. But the evidence is such that it
+surpasses, or at least equals, the evidence to the contrary; so that it
+is not reason which can determine men not to follow it, and thus it can
+only be lust or malice of heart. And by this means there is sufficient
+evidence to condemn, and insufficient to convince; so that it appears in
+those who follow it, that it is grace, and not reason, which makes them
+follow it; and in those who shun it, that it is lust, not reason, which
+makes them shun it.
+
+_Vere discipuli, vere Israëlita, vere liberi, vere cibus._[207]
+
+
+564
+
+Recognise, then, the truth of religion in the very obscurity of
+religion, in the little light we have of it, and in the indifference
+which we have to knowing it.
+
+
+565
+
+We understand nothing of the works of God, if we do not take as a
+principle that He has willed to blind some, and enlighten others.
+
+
+566
+
+The two contrary reasons. We must begin with that; without that we
+understand nothing, and all is heretical; and we must even add at the
+end of each truth that the opposite truth is to be remembered.
+
+
+567
+
+_Objection._ The Scripture is plainly full of matters not dictated by
+the Holy Spirit.--_Answer._ Then they do not harm faith.--_Objection._
+But the Church has decided that all is of the Holy Spirit.--_Answer._ I
+answer two things: first, the Church has not so decided; secondly, if
+she should so decide, it could be maintained.
+
+Do you think that the prophecies cited in the Gospel are related to make
+you believe? No, it is to keep you from believing.
+
+
+568
+
+_Canonical._--The heretical books in the beginning of the Church serve
+to prove the canonical.
+
+
+569
+
+To the chapter on the _Fundamentals_ must be added that on _Typology_
+touching the reason of types: why Jesus Christ was prophesied as to His
+first coming; why prophesied obscurely as to the manner.
+
+
+570
+
+_The reason why. Types._--[They had to deal with a carnal people and to
+render them the depositary of the spiritual covenant.] To give faith to
+the Messiah, it was necessary there should have been precedent
+prophecies, and that these should be conveyed by persons above
+suspicion, diligent, faithful, unusually zealous, and known to all the
+world.
+
+To accomplish all this, God chose this carnal people, to whom He
+entrusted the prophecies which foretell the Messiah as a deliverer, and
+as a dispenser of those carnal goods which this people loved. And thus
+they have had an extraordinary passion for their prophets, and, in sight
+of the whole world, have had charge of these books which foretell their
+Messiah, assuring all nations that He should come, and in the way
+foretold in the books, which they held open to the whole world. Yet this
+people, deceived by the poor and ignominious advent of the Messiah, have
+been His most cruel enemies. So that they, the people least open to
+suspicion in the world of favouring us, the most strict and most zealous
+that can be named for their law and their prophets, have kept the books
+incorrupt. Hence those who have rejected and crucified Jesus Christ, who
+has been to them an offence, are those who have charge of the books
+which testify of Him, and state that He will be an offence and rejected.
+Therefore they have shown it was He by rejecting Him, and He has been
+alike proved both by the righteous Jews who received Him, and by the
+unrighteous who rejected Him, both facts having been foretold.
+
+Wherefore the prophecies have a hidden and spiritual meaning, to which
+this people were hostile, under the carnal meaning which they loved. If
+the spiritual meaning had been revealed, they would not have loved it,
+and, unable to bear it, they would not have been zealous of the
+preservation of their books and their ceremonies; and if they had loved
+these spiritual promises, and had preserved them incorrupt till the time
+of the Messiah, their testimony would have had no force, because they
+had been his friends.
+
+Therefore it was well that the spiritual meaning should be concealed;
+but, on the other hand, if this meaning had been so hidden as not to
+appear at all, it could not have served as a proof of the Messiah. What
+then was done? In a crowd of passages it has been hidden under the
+temporal meaning, and in a few has been clearly revealed; besides that
+the time and the state of the world have been so clearly foretold that
+it is clearer than the sun. And in some places this spiritual meaning is
+so clearly expressed, that it would require a blindness like that which
+the flesh imposes on the spirit when it is subdued by it, not to
+recognise it.
+
+See, then, what has been the prudence of God. This meaning is concealed
+under another in an infinite number of passages, and in some, though
+rarely, it is revealed; but yet so that the passages in which it is
+concealed are equivocal, and can suit both meanings; whereas the
+passages where it is disclosed are unequivocal, and can only suit the
+spiritual meaning.
+
+So that this cannot lead us into error, and could only be misunderstood
+by so carnal a people.
+
+For when blessings are promised in abundance, what was to prevent them
+from understanding the true blessings, but their covetousness, which
+limited the meaning to worldly goods? But those whose only good was in
+God referred them to God alone. For there are two principles, which
+divide the wills of men, covetousness and charity. Not that covetousness
+cannot exist along with faith in God, nor charity with worldly riches;
+but covetousness uses God, and enjoys the world, and charity is the
+opposite.
+
+Now the ultimate end gives names to things. All which prevents us from
+attaining it, is called an enemy to us. Thus the creatures, however
+good, are the enemies of the righteous, when they turn them away from
+God, and God Himself is the enemy of those whose covetousness He
+confounds.
+
+Thus as the significance of the word "enemy" is dependent on the
+ultimate end, the righteous understood by it their passions, and the
+carnal the Babylonians; and so these terms were obscure only for the
+unrighteous. And this is what Isaiah says: _Signa legem in electis
+meis_,[208] and that Jesus Christ shall be a stone of stumbling. But,
+"Blessed are they who shall not be offended in him." Hosea,[209] _ult._,
+says excellently, "Where is the wise? and he shall understand what I
+say. The righteous shall know them, for the ways of God are right; but
+the transgressors shall fall therein."
+
+
+571
+
+Hypothesis that the apostles were impostors.--The time clearly, the
+manner obscurely.--Five typical proofs.
+
+       {1600 prophets.
+  2000 {
+       { 400 scattered.
+
+
+572
+
+_Blindness of Scripture._--"The Scripture," said the Jews, "says that we
+shall not know whence Christ will come (John vii, 27, and xii, 34). The
+Scripture says that Christ abideth for ever, and He said that He should
+die." Therefore, says Saint John,[210] they believed not, though He had
+done so many miracles, that the word of Isaiah might be fulfilled: "He
+hath blinded them," etc.
+
+
+573
+
+_Greatness._--Religion is so great a thing that it is right that those
+who will not take the trouble to seek it, if it be obscure, should be
+deprived of it. Why, then, do any complain, if it be such as can be
+found by seeking?
+
+
+574
+
+All things work together for good to the elect, even the obscurities of
+Scripture; for they honour them because of what is divinely clear. And
+all things work together for evil to the rest of the world, even what is
+clear; for they revile such, because of the obscurities which they do
+not understand.
+
+
+575
+
+_The general conduct of the world towards the Church: God willing to
+blind and to enlighten._--The event having proved the divinity of these
+prophecies, the rest ought to be believed. And thereby we see the order
+of the world to be of this kind. The miracles of the Creation and the
+Deluge being forgotten, God sends the law and the miracles of Moses, the
+prophets who prophesied particular things; and to prepare a lasting
+miracle, He prepares prophecies and their fulfilment; but, as the
+prophecies could be suspected, He desires to make them above suspicion,
+etc.
+
+
+576
+
+God has made the blindness of this people subservient to the good of the
+elect.
+
+
+577
+
+There is sufficient clearness to enlighten the elect, and sufficient
+obscurity to humble them. There is sufficient obscurity to blind the
+reprobate, and sufficient clearness to condemn them, and make them
+inexcusable.--Saint Augustine, Montaigne, Sébond.
+
+The genealogy of Jesus Christ in the Old Testament is intermingled with
+so many others that are useless, that it cannot be distinguished. If
+Moses had kept only the record of the ancestors of Christ, that might
+have been too plain. If he had not noted that of Jesus Christ, it might
+not have been sufficiently plain. But, after all, whoever looks closely
+sees that of Jesus Christ expressly traced through Tamar,[211]
+Ruth,[212] etc.
+
+Those who ordained these sacrifices, knew their uselessness; those who
+have declared their uselessness, have not ceased to practise them.
+
+If God had permitted only one religion, it had been too easily known;
+but when we look at it closely, we clearly discern the truth amidst this
+confusion.
+
+_The premiss._--Moses was a clever man. If, then, he ruled himself by
+his reason, he would say nothing clearly which was directly against
+reason.
+
+Thus all the very apparent weaknesses are strength. Example; the two
+genealogies in Saint Matthew and Saint Luke. What can be clearer than
+that this was not concerted?
+
+
+578
+
+God (and the Apostles), foreseeing that the seeds of pride would make
+heresies spring up, and being unwilling to give them occasion to arise
+from correct expressions, has put in Scripture and the prayers of the
+Church contrary words and sentences to produce their fruit in time.
+
+So in morals He gives charity, which produces fruits contrary to lust.
+
+
+579
+
+Nature has some perfections to show that she is the image of God, and
+some defects to show that she is only His image.
+
+
+580
+
+God prefers rather to incline the will than the intellect. Perfect
+clearness would be of use to the intellect, and would harm the will. To
+humble pride.
+
+
+581
+
+We make an idol of truth itself; for truth apart from charity is not
+God, but His image and idol, which we must neither love nor worship; and
+still less must we love or worship its opposite, namely, falsehood.
+
+I can easily love total darkness; but if God keeps me in a state of
+semi-darkness, such partial darkness displeases me, and, because I do
+not see therein the advantage of total darkness, it is unpleasant to me.
+This is a fault, and a sign that I make for myself an idol of darkness,
+apart from the order of God. Now only His order must be worshipped.
+
+
+582
+
+The feeble-minded are people who know the truth, but only affirm it so
+far as consistent with their own interest. But, apart from that, they
+renounce it.
+
+
+583
+
+The world exists for the exercise of mercy and judgment, not as if men
+were placed in it out of the hands of God, but as hostile to God; and to
+them He grants by grace sufficient light, that they may return to Him,
+if they desire to seek and follow Him; and also that they may be
+punished, if they refuse to seek or follow Him.
+
+
+584
+
+_That God has willed to hide Himself._--If there were only one religion,
+God would indeed be manifest. The same would be the case, if there were
+no martyrs but in our religion.
+
+God being thus hidden, every religion which does not affirm that God is
+hidden, is not true; and every religion which does not give the reason
+of it, is not instructive. Our religion does, all this: _Vere tu es Deus
+absconditus._
+
+
+585
+
+If there were no obscurity, man would not be sensible of his corruption;
+if there were no light, man would not hope for a remedy. Thus, it is not
+only fair, but advantageous to us, that God be partly hidden and partly
+revealed; since it is equally dangerous to man to know God without
+knowing his own wretchedness, and to know his own wretchedness without
+knowing God.
+
+
+586
+
+This religion, so great in miracles, saints, blameless Fathers, learned
+and great witnesses, martyrs, established kings as David, and Isaiah, a
+prince of the blood, and so great in science, after having displayed all
+her miracles and all her wisdom, rejects all this, and declares that she
+has neither wisdom nor signs, but only the cross and foolishness.
+
+For those, who, by these signs and that wisdom, have deserved your
+belief, and who have proved to you their character, declare to you that
+nothing of all this can change you, and render you capable of knowing
+and loving God, but the power of the foolishness of the cross without
+wisdom and signs, and not the signs without this power. Thus our
+religion is foolish in respect to the effective cause, and wise in
+respect to the wisdom which prepares it.
+
+
+587
+
+Our religion is wise and foolish. Wise, because it is the most learned,
+and the most founded on miracles, prophecies, etc. Foolish, because it
+is not all this which makes us belong to it. This makes us indeed
+condemn those who do not belong to it; but it does not cause belief in
+those who do belong to it. It is the cross that makes them believe, _ne
+evacuata sit crux_. And so Saint Paul, who came with wisdom and signs,
+says that he has come neither with wisdom nor with signs; for he came to
+convert. But those who come only to convince, can say that they come
+with wisdom and with signs.
+
+
+
+
+SECTION IX
+
+PERPETUITY
+
+
+588
+
+_On the fact that the Christian religion is not the only religion._--So
+far is this from being a reason for believing that it is not the true
+one, that, on the contrary, it makes us see that it is so.
+
+
+589
+
+Men must be sincere in all religions; true heathens, true Jews, true
+Christians.
+
+
+590
+
+         J. C.
+Heathens __|__ Mahomet
+        \     /
+       Ignorance
+        of God.
+
+
+591
+
+_The falseness of other religions._--They have no witnesses. Jews have.
+God defies other religions to produce such signs: Isaiah xliii, 9; xliv,
+8.
+
+
+592
+
+_History of China._[213]-I believe only the histories, whose witnesses
+got themselves killed.
+
+[Which is the more credible of the two, Moses or China?]
+
+It is not a question of seeing this summarily. I tell you there is in it
+something to blind, and something to enlighten.
+
+By this one word I destroy all your reasoning. "But China obscures," say
+you; and I answer, "China obscures, but there is clearness to be found;
+seek it."
+
+Thus all that you say makes for one of the views, and not at all against
+the other. So this serves, and does no harm.
+
+We must then see this in detail; we must put the papers on the table.
+
+
+593
+
+_Against the history of China._ The historians of Mexico, the five
+suns,[214] of which the last is only eight hundred years old.
+
+The difference between a book accepted by a nation, and one which makes
+a nation.
+
+
+594
+
+Mahomet was without authority. His reasons then should have been very
+strong, having only their own force. What does he say then, that we must
+believe him?
+
+
+595
+
+The Psalms are chanted throughout the whole world.
+
+Who renders testimony to Mahomet? Himself. Jesus Christ[215] desires His
+own testimony to be as nothing.
+
+The quality of witnesses necessitates their existence always and
+everywhere; and he, miserable creature, is alone.
+
+
+596
+
+_Against Mahomet._--The Koran is not more of Mahomet than the Gospel is
+of Saint Matthew, for it is cited by many authors from age to age. Even
+its very enemies, Celsus and Porphyry, never denied it.
+
+The Koran says Saint Matthew was an honest man.[216] Therefore Mahomet
+was a false prophet for calling honest men wicked, or for not agreeing
+with what they have said of Jesus Christ.
+
+
+597
+
+It is not by that which is obscure in Mahomet, and which may be
+interpreted in a mysterious sense, that I would have him judged, but by
+what is clear, as his paradise and the rest. In that he is ridiculous.
+And since what is clear is ridiculous, it is not right to take his
+obscurities for mysteries.
+
+It is not the same with the Scripture. I agree that there are in it
+obscurities as strange as those of Mahomet; but there are admirably
+clear passages, and the prophecies are manifestly fulfilled. The cases
+are therefore not on a par. We must not confound, and put on one level
+things which only resemble each other in their obscurity, and not in the
+clearness, which requires us to reverence the obscurities.
+
+
+598
+
+_The difference between Jesus Christ and Mahomet._--Mahomet was not
+foretold; Jesus Christ was foretold.
+
+Mahomet slew; Jesus Christ caused His own to be slain.
+
+Mahomet forbade reading; the Apostles ordered reading.
+
+In fact the two are so opposed, that if Mahomet took the way to succeed
+from a worldly point of view, Jesus Christ, from the same point of view,
+took the way to perish. And instead of concluding that, since Mahomet
+succeeded, Jesus Christ might well have succeeded, we ought to say that
+since Mahomet succeeded, Jesus Christ should have failed.
+
+
+599
+
+Any man can do what Mahomet has done; for he performed no miracles, he
+was not foretold. No man can do what Christ has done.
+
+
+600
+
+The heathen religion has no foundation [at the present day. It is said
+once to have had a foundation by the oracles which spoke. But what are
+the books which assure us of this? Are they so worthy of belief on
+account of the virtue of their authors? Have they been preserved with
+such care that we can be sure that they have not been meddled with?]
+
+The Mahometan religion has for a foundation the Koran and Mahomet. But
+has this prophet, who was to be the last hope of the world, been
+foretold? What sign has he that every other man has not, who chooses to
+call himself a prophet? What miracles does he himself say that he has
+done? What mysteries has he taught, even according to his own tradition?
+What was the morality, what the happiness held out by him?
+
+The Jewish religion must be differently regarded in the tradition of the
+Holy Bible, and in the tradition of the people. Its morality and
+happiness are absurd in the tradition of the people, but are admirable
+in that of the Holy Bible. (And all religion is the same; for the
+Christian religion is very different in the Holy Bible and in the
+casuists.) The foundation is admirable; it is the most ancient book in
+the world, and the most authentic; and whereas Mahomet, in order to make
+his own book continue in existence, forbade men to read it, Moses,[217]
+for the same reason, ordered every one to read his.
+
+Our religion is so divine that another divine religion has only been the
+foundation of it.
+
+
+601
+
+_Order._--To see what is clear and indisputable in the whole state of
+the Jews.
+
+
+602
+
+The Jewish religion is wholly divine in its authority, its duration, its
+perpetuity, its morality, its doctrine, and its effects.
+
+
+603
+
+The only science contrary to common sense and human nature is that alone
+which has always existed among men.
+
+
+604
+
+The only religion contrary to nature, to common sense, and to our
+pleasure, is that alone which has always existed.
+
+
+605
+
+No religion but our own has taught that man is born in sin. No sect of
+philosophers has said this. Therefore none have declared the truth.
+
+No sect or religion has always existed on earth, but the Christian
+religion.
+
+
+606
+
+Whoever judges of the Jewish religion by its coarser forms will
+misunderstand it. It is to be seen in the Holy Bible, and in the
+tradition of the prophets, who have made it plain enough that they did
+not interpret the law according to the letter. So our religion is divine
+in the Gospel, in the Apostles, and in tradition; but it is absurd in
+those who tamper with it.
+
+The Messiah, according to the carnal Jews, was to be a great temporal
+prince. Jesus Christ, according to carnal Christians,[218] has come to
+dispense us from the love of God, and to give us sacraments which shall
+do everything without our help. Such is not the Christian religion, nor
+the Jewish. True Jews and true Christians have always expected a Messiah
+who should make them love God, and by that love triumph over their
+enemies.
+
+
+607
+
+The carnal Jews hold a midway place between Christians and heathens. The
+heathens know not God, and love the world only. The Jews know the true
+God, and love the world only. The Christians know the true God, and love
+not the world. Jews and heathens love the same good. Jews and Christians
+know the same God.
+
+The Jews were of two kinds; the first had only heathen affections, the
+other had Christian affections.
+
+
+608
+
+There are two kinds of men in each religion: among the heathen,
+worshippers of beasts, and the worshippers of the one only God of
+natural religion; among the Jews, the carnal, and the spiritual, who
+were the Christians of the old law; among Christians, the
+coarser-minded, who are the Jews of the new law. The carnal Jews looked
+for a carnal Messiah; the coarser Christians believe that the Messiah
+has dispensed them from the love of God; true Jews and true Christians
+worship a Messiah who makes them love God.
+
+
+609
+
+_To show that the true Jews and the true Christians have but the same
+religion._--The religion of the Jews seemed to consist essentially in
+the fatherhood of Abraham, in circumcision, in sacrifices, in
+ceremonies, in the Ark, in the temple, in Jerusalem, and, finally, in
+the law, and in the covenant with Moses.
+
+I say that it consisted in none of those things, but only in the love of
+God, and that God disregarded all the other things.
+
+That God did not accept the posterity of Abraham.
+
+That the Jews were to be punished like strangers, if they transgressed.
+_Deut._ viii, 19; "If thou do at all forget the Lord thy God, and walk
+after other gods, I testify against you this day that ye shall surely
+perish, as the nations which the Lord destroyeth before your face."
+
+That strangers, if they loved God, were to be received by Him as the
+Jews. _Isaiah_ lvi, 3: "Let not the stranger say, 'The Lord will not
+receive me.' The strangers who join themselves unto the Lord to serve
+Him and love Him, will I bring unto my holy mountain, and accept therein
+sacrifices, for mine house is a house of prayer."
+
+That the true Jews considered their merit to be from God only, and not
+from Abraham. _Isaiah_ lxiii, 16; "Doubtless thou art our Father, though
+Abraham be ignorant of us, and Israel acknowledge us not. Thou art our
+Father and our Redeemer."
+
+Moses himself told them that God would not accept persons. _Deut._ x,
+17: "God," said he, "regardeth neither persons nor sacrifices."
+
+The Sabbath was only a sign, _Exod._ xxxi, 13; and in memory of the
+escape from Egypt, _Deut._ v, 19. Therefore it is no longer necessary,
+since Egypt must be forgotten.
+
+Circumcision was only a sign, _Gen._ xvii, 11. And thence it came to
+pass that, being in the desert, they were not circumcised because they
+could not be confounded with other peoples; and after Jesus Christ came,
+it was no longer necessary.
+
+That the circumcision of the heart is commanded. _Deut._ x, 16;
+_Jeremiah_ iv, 4: "Be ye circumcised in heart; take away the
+superfluities of your heart, and harden yourselves not. For your God is
+a mighty God, strong and terrible, who accepteth not persons."
+
+That God said He would one day do it. _Deut._ xxx, 6; "God will
+circumcise thine heart, and the heart of thy seed, that thou mayest love
+Him with all thine heart."
+
+That the uncircumcised in heart shall be judged. _Jeremiah_ ix, 26: For
+God will judge the uncircumcised peoples, and all the people of Israel,
+because he is "uncircumcised in heart."
+
+That the external is of no avail apart from the internal. _Joel_ ii, 13:
+_Scindite corda vestra_, etc.; _Isaiah_ lviii, 3, 4, etc.
+
+The love of God is enjoined in the whole of Deuteronomy. _Deut._ xxx,
+19: "I call heaven and earth to record that I have set before you life
+and death, that you should choose life, and love God, and obey Him, for
+God is your life."
+
+That the Jews, for lack of that love, should be rejected for their
+offences, and the heathen chosen in their stead. _Hosea_ i, 10; _Deut._
+xxxii, 20. "I will hide myself from them in view of their latter sins,
+for they are a froward generation without faith. They have moved me to
+jealousy with that which is not God, and I will move them to jealousy
+with those which are not a people, and with an ignorant and foolish
+nation." _Isaiah_ lxv, 1.
+
+That temporal goods are false, and that the true good is to be united to
+God. _Psalm_ cxliii, 15.
+
+That their feasts are displeasing to God. _Amos_ v, 21.
+
+That the sacrifices of the Jews displeased God. _Isaiah_ lxvi. 1-3; i,
+II; _Jer._ vi, 20; David, _Miserere._--Even on the part of the good,
+_Expectavi_. _Psalm_ xlix, 8, 9, 10, 11, 12, 13 and 14.
+
+That He has established them only for their hardness. _Micah_,
+admirably, vi; 1 _Kings_ xv, 22; _Hosea_ vi, 6.
+
+That the sacrifices of the Gentiles will be accepted of God, and that
+God will take no pleasure in the sacrifices of the Jews. _Malachi_ i,
+II.
+
+That God will make a new covenant with the Messiah, and the old will be
+annulled. _Jer._ xxxi, 31. _Mandata non bona. Ezek._
+
+That the old things will be forgotten. _Isaiah_ xliii, 18, 19; lxv 17,
+10.
+
+That the Ark will no longer be remembered. _Jer._ iii, 15, 16.
+
+That the temple should be rejected. _Jer._ vii, 12, 13, 14.
+
+That the sacrifices should be rejected, and other pure sacrifices
+established. _Malachi_ i, II.
+
+That the order of Aaron's priesthood should be rejected, and that of
+Melchizedek introduced by the Messiah. _Ps. Dixit Dominus._
+
+That this priesthood should be eternal. _Ibid._
+
+That Jerusalem should be rejected, and Rome admitted. _Ps. Dixit
+Dominus._
+
+That the name of the Jews should be rejected, and a new name given.
+_Isaiah_ lxv, 15.
+
+That this last name should be more excellent than that of the Jews, and
+eternal. _Isaiah_ lvi, 5.
+
+That the Jews should be without prophets (Amos), without a king, without
+princes, without sacrifice, without an idol.
+
+That the Jews should nevertheless always remain a people. _Jer._ xxxi,
+36.
+
+
+610
+
+_Republic._--The Christian republic--and even the Jewish--has only had
+God for ruler, as Philo the Jew notices, _On Monarchy_.
+
+When they fought, it was for God only; their chief hope was in God only;
+they considered their towns as belonging to God only, and kept them for
+God. 1 _Chron._ xix, 13.
+
+
+611
+
+_Gen._ xvii, 7. _Statuam pactum meum inter me et te fœdere sempiterno
+... ut sim Deus tuus...._
+
+_Et tu ergo custodies pactum meum._
+
+
+612
+
+_Perpetuity._--That religion has always existed on earth, which consists
+in believing that man has fallen from a state of glory and of communion
+with God into a state of sorrow, penitence, and estrangement from God,
+but that after this life we shall be restored by a Messiah who should
+have come. All things have passed away, and this has endured, for which
+all things are.
+
+Men have in the first age of the world been carried away into every kind
+of debauchery, and yet there were saints, as Enoch, Lamech, and others,
+who waited patiently for the Christ promised from the beginning of the
+world. Noah saw the wickedness of men at its height; and he was held
+worthy to save the world in his person, by the hope of the Messiah of
+whom he was the type. Abraham was surrounded by idolaters, when God made
+known to him the mystery of the Messiah, whom he welcomed from
+afar.[219] In the time of Isaac and Jacob abomination was spread over
+all the earth; but these saints lived in faith; and Jacob, dying and
+blessing his children, cried in a transport which made him break off his
+discourse, "I await, O my God, the Saviour whom Thou hast promised.
+_Salutare taum expectabo, Domine._"[220] The Egyptians were infected
+both with idolatry and magic; the very people of God were led astray by
+their example. Yet Moses and others believed Him whom they saw not, and
+worshipped Him, looking to the eternal gifts which He was preparing for
+them.
+
+The Greeks and Latins then set up false deities; the poets made a
+hundred different theologies, while the philosophers separated into a
+thousand different sects; and yet in the heart of Judæa there were
+always chosen men who foretold the coming of this Messiah, which was
+known to them alone.
+
+He came at length in the fullness of time, and time has since witnessed
+the birth of so many schisms and heresies, so many political
+revolutions, so many changes in all things; yet this Church, which
+worships Him who has always been worshipped, has endured
+uninterruptedly. It is a wonderful, incomparable, and altogether divine
+fact that this religion, which has always endured, has always been
+attacked. It has been a thousand times on the eve of universal
+destruction, and every time it has been in that state, God has restored
+it by extraordinary acts of His power. This is astonishing, as also that
+it has preserved itself without yielding to the will of tyrants. For it
+is not strange that a State endures, when its laws are sometimes made
+to give way to necessity, but that ... (See the passage indicated in
+Montaigne.)
+
+
+613
+
+States would perish if they did not often make their laws give way to
+necessity. But religion has never suffered this, or practised it.
+Indeed, there must be these compromises, or miracles. It is not strange
+to be saved by yieldings, and this is not strictly self-preservation;
+besides, in the end they perish entirely. None has endured a thousand
+years. But the fact that this religion has always maintained itself,
+inflexible as it is, proves its divinity.
+
+
+614
+
+Whatever may be said, it must be admitted that the Christian religion
+has something astonishing in it. Some will say, "This is because you
+were born in it." Far from it; I stiffen myself against it for this very
+reason, for fear this prejudice bias me. But although I am born in it, I
+cannot help finding it so.
+
+
+615
+
+_Perpetuity._--The Messiah has always been believed in. The tradition
+from Adam was fresh in Noah and in Moses. Since then the prophets have
+foretold him, while at the same time foretelling other things, which,
+being from time to time fulfilled in the sight of men, showed the truth
+of their mission, and consequently that of their promises touching the
+Messiah. Jesus Christ performed miracles, and the Apostles also, who
+converted all the heathen; and all the prophecies being thereby
+fulfilled, the Messiah is for ever proved.
+
+
+616
+
+_Perpetuity._--Let us consider that since the beginning of the world the
+expectation of worship of the Messiah has existed uninterruptedly; that
+there have been found men, who said that God had revealed to them that a
+Redeemer was to be born, who should save His people; that Abraham came
+afterwards, saying that he had had a revelation that the Messiah was to
+spring from him by a son, whom he should have; that Jacob declared that,
+of his twelve sons, the Messiah would spring from Judah; that Moses and
+the prophets then came to declare the time and the manner of His coming;
+that they said their law was only temporary till that of the Messiah,
+that it should endure till then, but that the other should last for
+ever; that thus either their law, or that of the Messiah, of which it
+was the promise, would be always upon the earth; that, in fact, it has
+always endured; that at last Jesus Christ came with all the
+circumstances foretold. This is wonderful.
+
+
+617
+
+This is positive fact. While all philosophers separate into different
+sects, there is found in one corner of the world the most ancient people
+in it, declaring that all the world is in error, that God has revealed
+to them the truth, that they will always exist on the earth. In fact,
+all other sects come to an end, this one still endures, and has done so
+for four thousand years.
+
+They declare that they hold from their ancestors that man has fallen
+from communion with God, and is entirely estranged from God, but that He
+has promised to redeem them; that this doctrine shall always exist on
+the earth; that their law has a double signification; that during
+sixteen hundred years they have had people, whom they believed prophets,
+foretelling both the time and the manner; that four hundred years after
+they were scattered everywhere, because Jesus Christ was to be
+everywhere announced; that Jesus Christ came in the manner, and at the
+time foretold; that the Jews have since been scattered abroad under a
+curse, and nevertheless still exist.
+
+
+618
+
+I see the Christian religion founded upon a preceding religion, and this
+is what I find as a fact.
+
+I do not here speak of the miracles of Moses, of Jesus Christ, and of
+the Apostles, because they do not at first seem convincing, and because
+I only wish here to put in evidence all those foundations of the
+Christian religion which are beyond doubt, and which cannot be called in
+question by any person whatsoever. It is certain that we see in many
+places of the world a peculiar people, separated from all other peoples
+of the world, and called the Jewish people.
+
+I see then a crowd of religions in many parts of the world and in all
+times; but their morality cannot please me, nor can their proofs
+convince me. Thus I should equally have rejected the religion of Mahomet
+and of China, of the ancient Romans and of the Egyptians, for the sole
+reason, that none having more marks of truth than another, nor anything
+which should necessarily persuade me, reason cannot incline to one
+rather than the other.
+
+But, in thus considering this changeable and singular variety of morals
+and beliefs at different times, I find in one corner of the world a
+peculiar people, separated from all other peoples on earth, the most
+ancient of all, and whose histories are earlier by many generations than
+the most ancient which we possess.
+
+I find, then, this great and numerous people, sprung from a single man,
+who worship one God, and guide themselves by a law which they say that
+they obtained from His own hand. They maintain that they are the only
+people in the world to whom God has revealed His mysteries; that all men
+are corrupt and in disgrace with God; that they are all abandoned to
+their senses and their own imagination, whence come the strange errors
+and continual changes which happen among them, both of religions and of
+morals, whereas they themselves remain firm in their conduct; but that
+God will not leave other nations in this darkness for ever; that there
+will come a Saviour for all; that they are in the world to announce Him
+to men; that they are expressly formed to be forerunners and heralds of
+this great event, and to summon all nations to join with them in the
+expectation of this Saviour.
+
+To meet with this people is astonishing to me, and seems to me worthy of
+attention. I look at the law which they boast of having obtained from
+God, and I find it admirable. It is the first law of all, and is of such
+a kind that, even before the term _law_ was in currency among the
+Greeks, it had, for nearly a thousand years earlier, been
+uninterruptedly accepted and observed by the Jews. I likewise think it
+strange that the first law of the world happens to be the most perfect;
+so that the greatest legislators have borrowed their laws from it, as is
+apparent from the law of the Twelve Tables at Athens,[221] afterwards
+taken by the Romans, and as it would be easy to prove, if Josephus[222]
+and others had not sufficiently dealt with this subject.
+
+
+619
+
+_Advantages of the Jewish people._--In this search the Jewish people at
+once attracts my attention by the number of wonderful and singular facts
+which appear about them.
+
+I first see that they are a people wholly composed of brethren, and
+whereas all others are formed by the assemblage of an infinity of
+families, this, though so wonderfully fruitful, has all sprung from one
+man alone, and, being thus all one flesh, and members one of another,
+they constitute a powerful state of one family. This is unique.
+
+This family, or people, is the most ancient within human knowledge, a
+fact which seems to me to inspire a peculiar veneration for it,
+especially in view of our present inquiry; since if God had from all
+time revealed Himself to men, it is to these we must turn for knowledge
+of the tradition.
+
+This people is not eminent solely by their antiquity, but is also
+singular by their duration, which has always continued from their origin
+till now. For whereas the nations of Greece and of Italy, of Lacedæmon,
+of Athens and of Rome, and others who came long after, have long since
+perished, these ever remain, and in spite of the endeavours of many
+powerful kings who have a hundred times tried to destroy them, as their
+historians testify, and as it is easy to conjecture from the natural
+order of things during so long a space of years, they have nevertheless
+been preserved (and this preservation has been foretold); and extending
+from the earliest times to the latest, their history comprehends in its
+duration all our histories [which it preceded by a long time].
+
+The law by which this people is governed is at once the most ancient law
+in the world, the most perfect, and the only one which has been always
+observed without a break in a state. This is what Josephus admirably
+proves, _against Apion_,[223] and also Philo[224] the Jew, in different
+places, where they point out that it is so ancient that the very name of
+_law_ was only known by the oldest nation more than a thousand years
+afterwards; so that Homer, who has written the history of so many
+states, has never used the term. And it is easy to judge of its
+perfection by simply reading it; for we see that it has provided for all
+things with so great wisdom, equity, and judgment, that the most ancient
+legislators, Greek and Roman, having had some knowledge of it, have
+borrowed from it their principal laws; this is evident from what are
+called the Twelve Tables, and from the other proofs which Josephus
+gives.
+
+But this law is at the same time the severest and strictest of all in
+respect to their religious worship, imposing on this people, in order to
+keep them to their duty, a thousand peculiar and painful observances, on
+pain of death. Whence it is very astonishing that it has been
+constantly preserved during many centuries by a people, rebellious and
+impatient as this one was; while all other states have changed their
+laws from time to time, although these were far more lenient.
+
+The book which contains this law, the first of all, is itself the most
+ancient book in the world, those of Homer, Hesiod, and others, being six
+or seven hundred years later.
+
+
+620
+
+The creation and the deluge being past, and God no longer requiring to
+destroy the world, nor to create it anew, nor to give such great signs
+of Himself, He began to establish a people on the earth, purposely
+formed, who were to last until the coming of the people whom the Messiah
+should fashion by His spirit.
+
+
+621
+
+The creation of the world beginning to be distant, God provided a single
+contemporary historian, and appointed a whole people as guardians of
+this book, in order that this history might be the most authentic in the
+world, and that all men might thereby learn a fact so necessary to know,
+and which could only be known through that means.
+
+
+622
+
+[Japhet begins the genealogy.]
+
+Joseph folds his arms, and prefers the younger.[225]
+
+
+623
+
+Why should Moses make the lives of men so long, and their generations so
+few?
+
+Because it is not the length of years, but the multitude of generations,
+which renders things obscure. For truth is perverted only by the change
+of men. And yet he puts two things, the most memorable that were ever
+imagined, namely, the creation and the deluge, so near that we reach
+from one to the other.
+
+
+624
+
+Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who
+saw Moses; therefore the deluge and the creation are true. This is
+conclusive among certain people who understand it rightly.
+
+
+625
+
+The longevity of the patriarchs, instead of causing the loss of past
+history, conduced, on the contrary, to its preservation. For the reason
+why we are sometimes insufficiently instructed in the history of our
+ancestors, is that we have never lived long with them, and that they are
+often dead before we have attained the age of reason. Now, when men
+lived so long, children lived long with their parents. They conversed
+long with them. But what else could be the subject of their talk save
+the history of their ancestors, since to that all history was reduced,
+and men did not study science or art, which now form a large part of
+daily conversation? We see also that in these days tribes took
+particular care to preserve their genealogies.
+
+
+626
+
+I believe that Joshua was the first of God's people to have this name,
+as Jesus Christ was the last of God's people.
+
+
+627
+
+_Antiquity of the Jews._--What a difference there is between one book
+and another! I am not astonished that the Greeks made the Iliad, nor the
+Egyptians and the Chinese their histories.
+
+We have only to see how this originates. These fabulous historians are
+not contemporaneous with the facts about which they write. Homer
+composes a romance, which he gives out as such, and which is received as
+such; for nobody doubted that Troy and Agamemnon no more existed than
+did the golden apple. Accordingly he did not think of making a history,
+but solely a book to amuse; he is the only writer of his time; the
+beauty of the work has made it last, every one learns it and talks of
+it, it is necessary to know it, and each one knows it by heart. Four
+hundred years afterwards the witnesses of these facts are no longer
+alive, no one knows of his own knowledge if it be a fable or a history;
+one has only learnt it from his ancestors, and this can pass for truth.
+
+Every history which is not contemporaneous, as the books of the Sibyls
+and Trismegistus,[226] and so many others which have been believed by
+the world, are false, and found to be false in the course of time. It is
+not so with contemporaneous writers.
+
+There is a great difference between a book which an individual writes,
+and publishes to a nation, and a book which itself creates a nation. We
+cannot doubt that the book is as old as the people.
+
+
+628
+
+Josephus hides the shame of his nation.
+
+Moses does not hide his own shame.
+
+_Quis mihi det ut omnes prophetent?_[227]
+
+He was weary of the multitude.
+
+
+629
+
+_The sincerity of the Jews._--Maccabees,[228] after they had no more
+prophets; the Masorah, since Jesus Christ.
+
+This book will be a testimony for you.[229]
+
+Defective and final letters.
+
+Sincere against their honour, and dying for it; this has no example in
+the world, and no root in nature.
+
+
+630
+
+_Sincerity of the Jews._--They preserve lovingly and carefully the book
+in which Moses declares that they have been all their life ungrateful to
+God, and that he knows they will be still more so after his death; but
+that he calls heaven and earth to witness against them, and that he has
+[_taught_] them enough.
+
+He declares that God, being angry with them, shall at last scatter them
+among all the nations of the earth; that as they have offended Him by
+worshipping gods who were not their God, so He will provoke them by
+calling a people who are not His people; that He desires that all His
+words be preserved for ever, and that His book be placed in the Ark of
+the Covenant to serve for ever as a witness against them.
+
+Isaiah says the same thing, xxx.
+
+
+631
+
+_On Esdras._--The story that the books were burnt with the temple proved
+false by Maccabees: "Jeremiah gave them the law."
+
+The story that he recited the whole by heart. Josephus and Esdras point
+out _that he read the book_. Baronius, _Ann._, p. 180: _Nullus penitus
+Hebræorum antiquorum reperitur qui tradiderit libros periisse et per
+Esdram esse restitutos, nisi in IV Esdræ._
+
+The story that he changed the letters.
+
+Philo, _in Vita Moysis: Illa lingua ac character quo antiquitus scripta
+est lex sic permansit usque ad LXX._
+
+Josephus says that the Law was in Hebrew when it was translated by the
+Seventy.
+
+Under Antiochus and Vespasian, when they wanted to abolish the books,
+and when there was no prophet, they could not do so. And under the
+Babylonians, when no persecution had been made, and when there were so
+many prophets, would they have let them be burnt?
+
+Josephus laughs at the Greeks who would not bear ...
+
+Tertullian.[230]--_Perinde potuit abolefactam eam violentia cataclysmi
+in spiritu rursus reformare, quemadmodum et Hierosolymis Babylonia
+expugnatione deletis, omne instrumentum Judaicæ literaturæ per Esdram
+constat restauratum._
+
+He says that Noah could as easily have restored in spirit the book of
+Enoch, destroyed by the Deluge, as Esdras could have restored the
+Scriptures lost during the Captivity.
+
+(Θεὸς) ἐν τῆ ἐπὶ Ναβουχοδόνοσορ αἰχμαλωία τοῦ λαοῦ, διαφθαρεισῶν τῶν
+γραφῶν ... ἐνέπνευσε Εσδρᾷ τῶ ἱερεἱ ἐκ τῆς φυλῆς Λευὶ τοῦς τῶν
+προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους, και ἀποκαταστῆσαι τῲ
+λαω τὴν διὰ Μωυσέως νομοθίαν.[231] He alleges this to prove that it is
+not incredible that the Seventy may have explained the holy Scriptures
+with that uniformity which we admire in them. And he took that from
+Saint Irenæus.[232]
+
+Saint Hilary, in his preface to the Psalms, says that Esdras arranged
+the Psalms in order.
+
+The origin of this tradition comes from the 14th chapter of the fourth
+book of Esdras. _Deus glorificatus est, et Scripturæ vere divinæ creditæ
+sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus
+ab initio usque ad finem, uti et præsentes gentes cognoscerent quoniam
+per inspirationem Dei interpretatæ sunt Scripturæ, et non esset mirabile
+Deum hoc in eis operatum: quando in ea captivitate populi quæ facta est
+a Nabuchodonosor, corruptis scripturis et post 70 annos Judæis
+descendentibus in regionem suam, et post deinde temporibus Artaxerxis
+Persarum regis, inspiravit Esdræ sacerdoti tribus Levi præteritorum
+prophetarum omnes rememorare sermones, et restituere populo eam legem
+quæ data est per Moysen._
+
+
+632
+
+_Against the story in Esdras, 2 Maccab._ ii;--Josephus, _Antiquities_,
+II, i--Cyrus took occasion from the prophecy of Isaiah to release the
+people. The Jews held their property in peace under Cyrus in Babylon;
+hence they could well have the Law.
+
+Josephus, in the whole history of Esdras, does not say one word about
+this restoration.--2 Kings xvii, 27.
+
+
+633
+
+If the story in Esdras[233] is credible, then it must be believed that
+the Scripture is Holy Scripture; for this story is based only on the
+authority of those who assert that of the Seventy, which shows that the
+Scripture is holy.
+
+Therefore if this account be true, we have what we want therein; if not,
+we have it elsewhere. And thus those who would ruin the truth of our
+religion, founded on Moses, establish it by the same authority by which
+they attack it. So by this providence it still exists.
+
+
+634
+
+_Chronology of Rabbinism._ (The citations of pages are from the book
+_Pugio_.)
+
+Page 27. R. Hakadosch (_anno_ 200), author of the _Mischna_, or vocal
+law, or second law.
+
+Commentaries on the _Mischna (anno_ 340): {The one _Siphra_.
+_Barajetot_. _Talmud Hierosol_. _Tosiphtot_.}
+
+_Bereschit Rabah_, by R. Osaiah Rabah, commentary on the _Mischna_.
+
+_Bereschit Rabah, Bar Naconi_, are subtle and pleasant discourses,
+historical and theological. This same author wrote the books called
+_Rabot_.
+
+A hundred years after the _Talmud Hierosol_ was composed the _Babylonian
+Talmud_, by R. Ase, A.D. 440, by the universal consent of all the Jews,
+who are necessarily obliged to observe all that is contained therein.
+
+The addition of R. Ase is called the _Gemara_, that is to say, the
+"commentary" on the _Mischna_.
+
+And the Talmud includes together the _Mischna_ and the _Gemara_.
+
+
+635
+
+_If_ does not indicate indifference: Malachi, Isaiah.
+
+Is., _Si volumus_, etc.
+
+_In quacumque die._
+
+
+636
+
+_Prophecies._--The sceptre was not interrupted by the captivity in
+Babylon, because the return was promised and foretold.
+
+
+637
+
+_Proofs of Jesus Christ._--Captivity, with the assurance of deliverance
+within seventy years, was not real captivity. But now they are captives
+without any hope.
+
+God has promised them that even though He should scatter them to the
+ends of the earth, nevertheless if they were faithful to His law, He
+would assemble them together again. They are very faithful to it, and
+remain oppressed.
+
+
+638
+
+When Nebuchadnezzar carried away the people, for fear they should
+believe that the sceptre had departed from Judah, they were told
+beforehand that they would be there for a short time, and that they
+would be restored. They were always consoled by the prophets; and their
+kings continued. But the second destruction is without promise of
+restoration, without prophets, without kings, without consolation,
+without hope, because the sceptre is taken away for ever.
+
+
+639
+
+It is a wonderful thing, and worthy of particular attention, to see this
+Jewish people existing so many years in perpetual misery, it being
+necessary as a proof of Jesus Christ, both that they should exist to
+prove Him, and that they should be miserable because they crucified Him;
+and though to be miserable and to exist are contradictory, they
+nevertheless still exist in spite of their misery.
+
+
+640
+
+They are visibly a people expressly created to serve as a witness to the
+Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them,
+and do not understand them. And all this was foretold; that God's
+judgments are entrusted to them, but as a sealed book.
+
+
+
+
+SECTION X
+
+TYPOLOGY
+
+
+641
+
+_Proof of the two Testaments at once._--To prove the two at one stroke,
+we need only see if the prophecies in one are fulfilled in the other. To
+examine the prophecies, we must understand them. For if we believe they
+have only one meaning, it is certain that the Messiah has not come; but
+if they have two meanings, it is certain that He has come in Jesus
+Christ.
+
+The whole problem then is to know if they have two meanings.
+
+That the Scripture has two meanings, which Jesus Christ and the Apostles
+have given, is shown by the following proofs:
+
+1. Proof by Scripture itself.
+
+2. Proof by the Rabbis. Moses Maimonides says that it has two aspects,
+and that the prophets have prophesied Jesus Christ only.
+
+3. Proof by the Kabbala.[234]
+
+4. Proof by the mystical interpretation which the Rabbis themselves give
+to Scripture.
+
+5. Proof by the principles of the Rabbis, that there are two meanings;
+that there are two advents of the Messiah, a glorious and an humiliating
+one, according to their desert; that the prophets have prophesied of the
+Messiah only--the Law is not eternal, but must change at the coming of
+the Messiah--that then they shall no more remember the Red Sea; that the
+Jews and the Gentiles shall be mingled.
+
+[6. Proof by the key which Jesus Christ and the Apostles give us.]
+
+
+642
+
+Isaiah, li. The Red Sea an image of the Redemption. _Ut sciatis quod
+filius hominis habet potestatem remittendi peccata, tibi dico:
+Surge._[235] God, wishing to show that He could form a people holy with
+an invisible holiness, and fill them with an eternal glory, made visible
+things. As nature is an image of grace, He has done in the bounties of
+nature what He would do in those of grace, in order that we might judge
+that He could make the invisible, since He made the visible excellently.
+
+Therefore He saved this people from the deluge; He has raised them up
+from Abraham, redeemed them from their enemies, and set them at rest.
+
+The object of God was not to save them from the deluge, and raise up a
+whole people from Abraham, only in order to bring them into a rich land.
+
+And even grace is only the type of glory, for it is not the ultimate
+end. It has been symbolised by the law, and itself symbolises [_glory_].
+But it is the type of it, and the origin or cause.
+
+The ordinary life of men is like that of the saints. They all seek their
+satisfaction, and differ only in the object in which they place it; they
+call those their enemies who hinder them, etc. God has then shown the
+power which He has of giving invisible blessings, by that which He has
+shown Himself to have over things visible.
+
+
+643
+
+_Types._--God, wishing to form for Himself an holy people, whom He
+should separate from all other nations, whom He should deliver from
+their enemies, and should put into a place of rest, has promised to do
+so, and has foretold by His prophets the time and the manner of His
+coming. And yet, to confirm the hope of His elect, He has made them see
+in it an image through all time, without leaving them devoid of
+assurances of His power and of His will to save them. For, at the
+creation of man, Adam was the witness, and guardian of the promise of a
+Saviour, who should be born of woman, when men were still so near the
+creation that they could not have forgotten their creation and their
+fall. When those who had seen Adam were no longer in the world, God sent
+Noah whom He saved, and drowned the whole earth by a miracle which
+sufficiently indicated the power which He had to save the world, and the
+will which He had to do so, and to raise up from the seed of woman Him
+whom He had promised. This miracle was enough to confirm the hope of
+men.
+
+The memory of the deluge being so fresh among men, while Noah was still
+alive, God made promises to Abraham, and, while Shem was still living,
+sent Moses, etc....
+
+
+644
+
+_Types._--God, willing to deprive His own of perishable blessings,
+created the Jewish people in order to show that this was not owing to
+lack of power.
+
+
+645
+
+The Synagogue did not perish, because it was a type. But because it was
+only a type, it fell into servitude. The type existed till the truth
+came, in order that the Church should be always visible, either in the
+sign which promised it, or in substance.
+
+
+646
+
+That the law was figurative.
+
+
+647
+
+Two errors: 1. To take everything literally. 2. To take everything
+spiritually.
+
+
+648
+
+To speak against too greatly figurative language.
+
+
+649
+
+There are some types clear and demonstrative, but others which seem
+somewhat far-fetched, and which convince only those who are already
+persuaded. These are like the Apocalyptics. But the difference is that
+they have none which are certain, so that nothing is so unjust as to
+claim that theirs are as well founded as some of ours; for they have
+none so demonstrative as some of ours. The comparison is unfair. We must
+not put on the same level, and confound things, because they seem to
+agree in one point, while they are so different in another. The
+clearness in divine things requires us to revere the obscurities in
+them.
+
+[It is like men, who employ a certain obscure language among themselves.
+Those who should not understand it, would understand only a foolish
+meaning.]
+
+
+650
+
+_Extravagances of the Apocalyptics, Preadamites, Millenarians, etc._--He
+who would base extravagant opinions on Scripture, will, for example,
+base them on this. It is said that "this generation shall not pass till
+all these things be fulfilled."[236] Upon that I will say that after
+that generation will come another generation, and so on ever in
+succession.
+
+Solomon and the King are spoken of in the second book of Chronicles, as
+if they were two different persons. I will say that they were two.
+
+
+651
+
+_Particular Types._--A double law, double tables of the law, a double
+temple, a double captivity.
+
+
+652
+
+_Types._--The prophets prophesied by symbols of a girdle, a beard and
+burnt hair, etc.
+
+
+653
+
+Difference between dinner and supper.[237]
+
+In God the word does not differ from the intention, for He is true; nor
+the word from the effect, for He is powerful; nor the means from the
+effect, for He is wise. Bern., _Ult. Sermo in Missam_.
+
+Augustine, _De Civit. Dei_, v, 10. This rule is general. God can do
+everything, except those things, which if He could do, He would not be
+almighty, as dying, being deceived, lying, etc.
+
+Several Evangelists for the confirmation of the truth; their difference
+useful.
+
+The Eucharist after the Lord's Supper. Truth after the type.
+
+The ruin of Jerusalem, a type of the ruin of the world, forty years
+after the death of Jesus. "I know not," as a man, or as an ambassador
+(Mark xiii, 32). (Matthew xxiv, 36.)
+
+Jesus condemned by the Jews and the Gentiles.
+
+The Jews and the Gentiles typified by the two sons. Aug., _De Civ._, xx,
+29.
+
+
+654
+
+The six ages, the six Fathers of the six ages, the six wonders at the
+beginning of the six ages, the six mornings at the beginning of the six
+ages.[238]
+
+
+655
+
+Adam _forma futuri_.[239] The six days to form the one, the six ages to
+form the other. The six days, which Moses represents for the formation
+of Adam, are only the picture of the six ages to form Jesus Christ and
+the Church. If Adam had not sinned, and Jesus Christ had not come, there
+had been only one covenant, only one age of men, and the creation would
+have been represented as accomplished at one single time.
+
+
+656
+
+_Types._--The Jewish and Egyptian peoples were plainly foretold by the
+two individuals whom Moses met; the Egyptian beating the Jew, Moses
+avenging him and killing the Egyptian, and the Jew being ungrateful.
+
+
+657
+
+The symbols of the Gospel for the state of the sick soul are sick
+bodies; but because one body cannot be sick enough to express it well,
+several have been needed. Thus there are the deaf, the dumb, the blind,
+the paralytic, the dead Lazarus, the possessed. All this crowd is in the
+sick soul.
+
+
+658
+
+_Types._--To show that the Old Testament is only figurative, and that
+the prophets understood by temporal blessings other blessings, this is
+the proof:
+
+First, that this would be unworthy of God.
+
+Secondly, that their discourses express very clearly the promise of
+temporal blessings, and that they say nevertheless that their discourses
+are obscure, and that their meaning will not be understood. Whence it
+appears that this secret meaning was not that which they openly
+expressed, and that consequently they meant to speak of other
+sacrifices, of another deliverer, etc. They say that they will be
+understood only in the fullness of time (Jer. xxx, _ult._).
+
+The third proof is that their discourses are contradictory, and
+neutralise each other; so that if we think that they did not mean by the
+words "law" and "sacrifice" anything else than that of Moses, there is a
+plain and gross contradiction. Therefore they meant something else,
+sometimes contradicting themselves in the same chapter. Now, to
+understand the meaning of an author ...
+
+
+659
+
+Lust has become natural to us, and has made our second nature. Thus
+there are two natures in us--the one good, the other bad. Where is God?
+Where you are not, and the kingdom of God is within you. The Rabbis.
+
+
+660
+
+Penitence, alone of all these mysteries, has been manifestly declared to
+the Jews, and by Saint John, the Forerunner; and then the other
+mysteries; to indicate that in each man, as in the entire world, this
+order must be observed.
+
+
+661
+
+The carnal Jews understood neither the greatness nor the humiliation of
+the Messiah foretold in their prophecies. They misunderstood Him in His
+foretold greatness, as when He said that the Messiah should be lord of
+David, though his son, and that He was before Abraham, who had seen Him.
+They did not believe Him so great as to be eternal, and they likewise
+misunderstood Him in His humiliation and in His death. "The Messiah,"
+said they, "abideth for ever, and this man says that he shall die."[240]
+Therefore they believed Him neither mortal nor eternal; they only sought
+in Him for a carnal greatness.
+
+
+662
+
+_Typical._--Nothing is so like charity as covetousness, and nothing is
+so opposed to it. Thus the Jews, full of possessions which flattered
+their covetousness, were very like Christians, and very contrary. And by
+this means they had the two qualities which it was necessary they should
+have, to be very like the Messiah to typify Him, and very contrary not
+to be suspected witnesses.
+
+
+663
+
+_Typical._--God made use of the lust of the Jews to make them minister
+to Jesus Christ, [who brought the remedy for their lust].
+
+
+664
+
+Charity is not a figurative precept. It is dreadful to say that Jesus
+Christ, who came to take away types in order to establish the truth,
+came only to establish the type of charity, in order to take away the
+existing reality which was there before.
+
+"If the light be darkness, how great is that darkness!"[241]
+
+
+665
+
+Fascination. _Somnum suum.[242] Figura hujus mundi._[243]
+
+The Eucharist. _Comedes panem_ tuum.[244] _Panem_ nostrum.
+
+_Inimici Dei terram lingent._[245] Sinners lick the dust, that is to
+say, love earthly pleasures.
+
+The Old Testament contained the types of future joy, and the New
+contains the means of arriving at it. The types were of joy; the means
+of penitence; and nevertheless the Paschal Lamb was eaten with bitter
+herbs, _cum amaritudinibus_.[246]
+
+_Singularis sum ego donec transeam._[247]--Jesus Christ before His death
+was almost the only martyr.
+
+
+666
+
+_Typical._--The expressions, sword, shield. _Potentissime._
+
+
+667
+
+We are estranged, only by departing from charity. Our prayers and our
+virtues are abominable before God, if they are not the prayers and the
+virtues of Jesus Christ. And our sins will never be the object of
+[_mercy_], but of the justice of God, if they are not [_those of_] Jesus
+Christ. He has adopted our sins, and has [_admitted_] us into union
+[_with Him_], for virtues are [_His own, and_] sins are foreign to Him;
+while virtues _[are]_ foreign to us, and our sins are our own.
+
+Let us change the rule which we have hitherto chosen for judging what is
+good. We had our own will as our rule. Let us now take the will of
+[_God_]; all that He wills is good and right to us, all that He does not
+will is [_bad_].
+
+All that God does not permit is forbidden. Sins are forbidden by the
+general declaration that God has made, that He did not allow them. Other
+things which He has left without general prohibition, and which for that
+reason are said to be permitted, are nevertheless not always permitted.
+For when God removed some one of them from us, and when, by the event,
+which is a manifestation of the will of God, it appears that God does
+not will that we should have a thing, that is then forbidden to us as
+sin; since the will of God is that we should not have one more than
+another. There is this sole difference between these two things, that it
+is certain that God will never allow sin, while it is not certain that
+He will never allow the other. But so long as God does not permit it, we
+ought to regard it as sin; so long as the absence of God's will, which
+alone is all goodness and all justice, renders it unjust and wrong.
+
+
+668
+
+To change the type, because of our weakness.
+
+
+669
+
+_Types._--The Jews had grown old in these earthly thoughts, that God
+loved their father Abraham, his flesh and what sprung from it; that on
+account of this He had multiplied them, and distinguished them from all
+other nations, without allowing them to intermingle; that when they were
+languishing in Egypt, He brought them out with all these great signs in
+their favour; that He fed them with manna in the desert, and led them
+into a very rich land; that He gave them kings and a well-built temple,
+in order to offer up beasts before Him, by the shedding of whose blood
+they should be purified; and that at last He was to send them the
+Messiah to make them masters of all the world, and foretold the time of
+His coming.
+
+The world having grown old in these carnal errors, Jesus Christ came at
+the time foretold, but not with the expected glory; and thus men did not
+think it was He. After His death, Saint Paul[248] came to teach men that
+all these things had happened in allegory; that the kingdom of God did
+not consist in the flesh, but in the spirit; that the enemies of men
+were not the Babylonians, but the passions; that God delighted not in
+temples made with hands, but in a pure and contrite heart; that the
+circumcision of the body was unprofitable, but that of the heart was
+needed; that Moses had not given them the bread from heaven, etc.[249]
+
+But God, not having desired to reveal these things to this people who
+were unworthy of them, and having nevertheless desired to foretell them,
+in order that they might be believed, foretold the time clearly, and
+expressed the things sometimes clearly, but very often in figures, in
+order that those who loved symbols might consider them, and those who
+loved what was symbolised might see it therein.
+
+All that tends not to charity is figurative.
+
+The sole aim of the Scripture is charity.
+
+All which tends not to the sole end is the type of it. For since there
+is only one end, all which does not lead to it in express terms is
+figurative.
+
+God thus varies that sole precept of charity to satisfy our curiosity,
+which seeks for variety, by that variety which still leads us to the one
+thing needful. For one thing alone is needful,[250] and we love variety;
+and God satisfies both by these varieties, which lead to the one thing
+needful.
+
+The Jews have so much loved the shadows, and have so strictly expected
+them, that they have misunderstood the reality, when it came in the time
+and manner foretold.
+
+The Rabbis take the breasts of the Spouse[251] for types, and all that
+does not express the only end they have, namely, temporal good.
+
+And Christians take even the Eucharist as a type of the glory at which
+they aim.
+
+
+670
+
+The Jews, who have been called to subdue nations and kings, have been
+the slaves of sin; and the Christians, whose calling has been to be
+servants and subjects, are free children.[252]
+
+
+671
+
+_A formal point._--When Saint Peter and the Apostles deliberated about
+abolishing circumcision, where it was a question of acting against the
+law of God, they did not heed the prophets, but simply the reception of
+the Holy Spirit in the persons uncircumcised.[253]
+
+They thought it more certain that God approved of those whom He filled
+with His Spirit, than it was that the law must be obeyed. They knew that
+the end of the law was only the Holy Spirit; and that thus, as men
+certainly had this without circumcision, it was not necessary.
+
+
+672
+
+_Fac secundum exemplar quod tibi ostensum est in monte._[254]--The
+Jewish religion then has been formed on its likeness to the truth of the
+Messiah; and the truth of the Messiah has been recognised by the Jewish
+religion, which was the type of it.
+
+Among the Jews the truth was only typified; in heaven it is revealed.
+
+In the Church it is hidden, and recognised by its resemblance to the
+type.
+
+The type has been made according to the truth, and the truth has been
+recognised according to the type.
+
+Saint Paul[255] says himself that people will forbid to marry, and he
+himself speaks of it to the Corinthians in a way which is a snare. For
+if a prophet had said the one, and Saint Paul had then said the other,
+he would have been accused.
+
+
+673
+
+_Typical._--"Do all things according to the pattern which has been shown
+thee on the mount." On which Saint Paul says that the Jews have shadowed
+forth heavenly things.[256]
+
+
+674
+
+... And yet this Covenant, made to blind some and enlighten others,
+indicated in those very persons, whom it blinded, the truth which should
+be recognised by others. For the visible blessings which they received
+from God were so great and so divine, that He indeed appeared able to
+give them those that are invisible, and a Messiah.
+
+For nature is an image of Grace, and visible miracles are images of the
+invisible. _Ut sciatis ... tibi dico: Surge._
+
+Isaiah says that Redemption will be as the passage of the Red Sea.
+
+God has then shown by the deliverance from Egypt, and from the sea, by
+the defeat of kings, by the manna, by the whole genealogy of Abraham,
+that He was able to save, to send down bread from heaven, etc.; so that
+the people hostile to Him are the type and the representation of the
+very Messiah whom they know not, etc.
+
+He has then taught us at last that all these things were only types, and
+what is "true freedom," a "true Israelite," "true circumcision," "true
+bread from heaven," etc.
+
+In these promises each one finds what he has most at heart, temporal
+benefits or spiritual, God or the creatures; but with this difference,
+that those who therein seek the creatures find them, but with many
+contradictions, with a prohibition against loving them, with the command
+to worship God only, and to love Him only, which is the same thing, and,
+finally, that the Messiah came not for them; whereas those who therein
+seek God find Him, without any contradiction, with the command to love
+Him only, and that the Messiah came in the time foretold, to give them
+the blessings which they ask.
+
+Thus the Jews had miracles and prophecies, which they say fulfilled and
+the teaching of their law was to worship and love God only; it was also
+perpetual. Thus it had all the marks of the true religion; and so it
+was. But the Jewish teaching must be distinguished from the teaching of
+the Jewish law. Now the Jewish teaching was not true, although it had
+miracles and prophecy and perpetuity, because it had not this other
+point of worshipping and loving God only.
+
+
+675
+
+The veil, which is upon these books for the Jews, is there also for evil
+Christians, and for all who do not hate themselves.
+
+But how well disposed men are to understand them and to know Jesus
+Christ, when they truly hate themselves!
+
+
+676
+
+A type conveys absence and presence, pleasure and pain.
+
+A cipher has a double meaning, one clear, and one in which it is said
+that the meaning is hidden.
+
+
+677
+
+_Types._--A portrait conveys absence and presence, pleasure and pain.
+The reality excludes absence and pain.
+
+To know if the law and the sacrifices are a reality or a type, we must
+see if the prophets, in speaking of these things, confined their view
+and their thought to them, so that they saw only the old covenant; or if
+they saw therein something else of which they were the representation,
+for in a portrait we see the thing figured. For this we need only
+examine what they say of them.
+
+When they say that it will be eternal, do they mean to speak of that
+covenant which they say will be changed; and so of the sacrifices, etc.?
+
+A cipher has two meanings. When we find out an important letter in which
+we discover a clear meaning, and in which it is nevertheless said that
+the meaning is veiled and obscure, that it is hidden, so that we might
+read the letter without seeing it, and interpret it without
+understanding it, what must we think but that here is a cipher with a
+double meaning, and the more so if we find obvious contradictions in the
+literal meaning? The prophets have clearly said that Israel would be
+always loved by God, and that the law would be eternal; and they have
+said that their meaning would not be understood, and that it was veiled.
+
+How greatly then ought we to value those who interpret the cipher, and
+teach us to understand the hidden meaning, especially if the principles
+which they educe are perfectly clear and natural! This is what Jesus
+Christ did, and the Apostles. They broke the seal; He rent the veil, and
+revealed the spirit. They have taught us through this that the enemies
+of man are his passions; that the Redeemer would be spiritual, and His
+reign spiritual; that there would be two advents, one in lowliness to
+humble the proud, the other in glory to exalt the humble; that Jesus
+Christ would be both God and man.
+
+
+678
+
+_Types._--Jesus Christ opened their mind to understand the Scriptures.
+
+Two great revelations are these. (1) All things happened to them in
+types: _vere Israëlitæ, vere liberi_, true bread from Heaven. (2) A God
+humbled to the Cross. It was necessary that Christ should suffer in
+order to enter into glory, "that He should destroy death through
+death."[257] Two advents.
+
+
+679
+
+_Types._--When once this secret is disclosed, it is impossible not to
+see it. Let us read the Old Testament in this light, and let us see if
+the sacrifices were real; if the fatherhood of Abraham was the true
+cause of the friendship of God; and if the promised land was the true
+place of rest. No. They are therefore types. Let us in the same way
+examine all those ordained ceremonies, all those commandments which are
+not of charity, and we shall see that they are types.
+
+All these sacrifices and ceremonies were then either types or nonsense.
+Now these are things too clear, and too lofty, to be thought nonsense.
+
+To know if the prophets confined their view in the Old Testament, or saw
+therein other things.
+
+
+680
+
+_Typical._--The key of the cipher. _Veri adoratores._[258]--_Ecce agnus
+Dei qui tollit peccata mundi._[259]
+
+
+681
+
+Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I;
+xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii,
+13.
+
+Jer. xi, 21; xv, 12; xvii, 9. _Pravum est cor omnium et incrustabile;
+quis cognoscet illud?_ that is to say, Who can know all its evil? For it
+is already known to be wicked. _Ego dominus_, etc.--vii, 14, _Faciam
+domui huic_, etc. Trust in external sacrifices--vii, 22, _Quia non sum
+locutus_, etc. Outward sacrifice is not the essential point--xi, 13,
+_Secundum numerum_, etc. A multitude of doctrines.
+
+Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24;
+v, 4, 29-31; vi, 16; xxiii, 15-17.
+
+
+682
+
+_Types_,--The letter kills. All happened in types. Here is the cipher
+which Saint Paul gives us. Christ must suffer. An humiliated God.
+Circumcision of the heart, true fasting, true sacrifice, a true temple.
+The prophets have shown that all these must be spiritual.
+
+Not the meat which perishes, but that which does not perish.
+
+"Ye shall be free indeed."[260] Then the other freedom was only a type
+of freedom.
+
+"I am the true bread from Heaven."[261]
+
+
+683
+
+_Contradiction._--We can only describe a good character by reconciling
+all contrary qualities, and it is not enough to keep up a series of
+harmonious qualities, without reconciling contradictory ones. To
+understand the meaning of an author, we must make all the contrary
+passages agree.
+
+Thus, to understand Scripture, we must have a meaning in which all the
+contrary passages are reconciled. It is not enough to have one which
+suits many concurring passages; but it is necessary to have one which
+reconciles even contradictory passages.
+
+Every author has a meaning in which all the contradictory passages
+agree, or he has no meaning at all. We cannot affirm the latter of
+Scripture and the prophets; they undoubtedly are full of good sense. We
+must then seek for a meaning which reconciles all discrepancies.
+
+The true meaning then is not that of the Jews; but in Jesus Christ all
+the contradictions are reconciled.
+
+The Jews could not reconcile the cessation of the royalty and
+principality, foretold by Hosea, with the prophecy of Jacob.
+
+If we take the law, the sacrifices, and the kingdom as realities, we
+cannot reconcile all the passages. They must then necessarily be only
+types. We cannot even reconcile the passages of the same author, nor of
+the same book, nor sometimes of the same chapter, which indicates
+copiously what was the meaning of the author. As when Ezekiel, chap, xx,
+says that man will not live by the commandments of God and will live by
+them.
+
+
+684
+
+_Types._--If the law and the sacrifices are the truth, it must please
+God, and must not displease Him. If they are types, they must be both
+pleasing and displeasing.
+
+Now in all the Scripture they are both pleasing and displeasing. It is
+said that the law shall be changed; that the sacrifice shall be changed;
+that they shall be without law, without a prince, and without a
+sacrifice; that a new covenant shall be made; that the law shall be
+renewed; that the precepts which they have received are not good; that
+their sacrifices are abominable; that God has demanded none of them.
+
+It is said, on the contrary, that the law shall abide for ever; that
+this covenant shall be for ever; that sacrifice shall be eternal; that
+the sceptre shall never depart from among them, because it shall not
+depart from them till the eternal King comes.
+
+Do all these passages indicate what is real? No. Do they then indicate
+what is typical? No, but what is either real or typical. But the first
+passages, excluding as they do reality, indicate that all this is only
+typical.
+
+All these passages together cannot be applied to reality; all can be
+said to be typical; therefore they are not spoken of reality, but of the
+type.
+
+_Agnus occisus est ab origine mundi._[262] A sacrificing judge.
+
+
+685
+
+_Contradictions._--The sceptre till the Messiah--without king or prince.
+
+The eternal law--changed.
+
+The eternal covenant--a new covenant.
+
+Good laws--bad precepts. Ezekiel.
+
+
+686
+
+_Types._--When the word of God, which is really true, is false
+literally, it is true spiritually. _Sede a dextris meis:_[263] this is
+false literally, therefore it is true spiritually.
+
+In these expressions, God is spoken of after the manner of men; and
+this means nothing else but that the intention which men have in giving
+a seat at their right hand, God will have also. It is then an indication
+of the intention of God, not of His manner of carrying it out.
+
+Thus when it is said, "God has received the odour of your incense, and
+will in recompense give you a rich land," that is equivalent to saying
+that the same intention which a man would have, who, pleased with your
+perfumes, should in recompense give you a rich land, God will have
+towards you, because you have had the same intention as a man has
+towards him to whom he presents perfumes. So _iratus est_, a "jealous
+God,"[264] etc. For, the things of God being inexpressible, they cannot
+be spoken of otherwise, and the Church makes use of them even to-day:
+_Quia confortavil seras_,[265] etc.
+
+It is not allowable to attribute to Scripture the meaning which is not
+revealed to us that it has. Thus, to say that the closed _mem_[266] of
+Isaiah signifies six hundred, has not been revealed. It might be said
+that the final _tsade_ and _he deficientes_ may signify mysteries. But
+it is not allowable to say so, and still less to say this is the way of
+the philosopher's stone. But we say that the literal meaning is not the
+true meaning, because the prophets have themselves said so.
+
+
+687
+
+I do not say that the _mem_ is mystical.
+
+
+688
+
+Moses (Deut. xxx) promises that God will circumcise their heart to
+render them capable of loving Him.
+
+
+689
+
+One saying of David, or of Moses, as for instance that "God will
+circumcise the heart," enables us to judge of their spirit. If all their
+other expressions were ambiguous, and left us in doubt whether they were
+philosophers or Christians, one saying of this kind would in fact
+determine all the rest, as one sentence of Epictetus decides the meaning
+of all the rest to be the opposite. So far ambiguity exists, but not
+afterwards.
+
+
+690
+
+If one of two persons, who are telling silly stories, uses language with
+a double meaning, understood in his own circle, while the other uses it
+with only one meaning, any one not in the secret, who hears them both
+talk in this manner, will pass upon them the same judgment. But if
+afterwards, in the rest of their conversation one says angelic things,
+and the other always dull commonplaces, he will judge that the one spoke
+in mysteries, and not the other; the one having sufficiently shown that
+he is incapable of such foolishness, and capable of being mysterious;
+and the other that he is incapable of mystery, and capable of
+foolishness.
+
+The Old Testament is a cipher.
+
+
+691
+
+There are some that see clearly that man has no other enemy than lust,
+which turns him from God, and not God; and that he has no other good
+than God, and not a rich land. Let those who believe that the good of
+man is in the flesh, and evil in what turns him away from sensual
+pleasures, [_satiate_] themselves with them, and [_die_] in them. But
+let those who seek God with all their heart, who are only troubled at
+not seeing Him, who desire only to possess Him, and have as enemies only
+those who turn them away from Him, who are grieved at seeing themselves
+surrounded and overwhelmed with such enemies, take comfort. I proclaim
+to them happy news. There exists a Redeemer for them. I shall show Him
+to them. I shall show that there is a God for them. I shall not show Him
+to others. I shall make them see that a Messiah has been promised, who
+should deliver them from their enemies, and that One has come to free
+them from their iniquities, but not from their enemies.
+
+When David foretold that the Messiah would deliver His people from their
+enemies, one can believe that in the flesh these would be the Egyptians;
+and then I cannot show that the prophecy was fulfilled. But one can well
+believe also that the enemies would be their sins; for indeed the
+Egyptians were not their enemies, but their sins were so. This word,
+enemies, is therefore ambiguous. But if he says elsewhere, as he does,
+that He will deliver His people from their sins, as indeed do Isaiah and
+others, the ambiguity is removed, and the double meaning of enemies is
+reduced to the simple meaning of iniquities. For if he had sins in his
+mind, he could well denote them as enemies; but if he thought of
+enemies, he could not designate them as iniquities.
+
+Now Moses, David, and Isaiah used the same terms. Who will say then that
+they have not the same meaning, and that David's meaning, which is
+plainly iniquities when he spoke of enemies, was not the same as [_that
+of_] Moses when speaking of enemies?
+
+Daniel (ix) prays for the deliverance of the people from the captivity
+of their enemies. But he was thinking of sins, and, to show this, he
+says that Gabriel came to tell him that his prayer was heard, and that
+there were only seventy weeks to wait, after which the people would be
+freed from iniquity, sin would have an end, and the Redeemer, the Holy
+of Holies, would bring _eternal_ justice, not legal, but eternal.
+
+
+
+
+SECTION XI
+
+THE PROPHECIES
+
+
+692
+
+When I see the blindness and the wretchedness of man, when I regard the
+whole silent universe, and man without light, left to himself, and, as
+it were, lost in this corner of the universe, without knowing who has
+put him there, what he has come to do, what will become of him at death,
+and incapable of all knowledge, I become terrified, like a man who
+should be carried in his sleep to a dreadful desert island, and should
+awake without knowing where he is, and without means of escape. And
+thereupon I wonder how people in a condition so wretched do not fall
+into despair. I see other persons around me of a like nature. I ask them
+if they are better informed than I am. They tell me that they are not.
+And thereupon these wretched and lost beings, having looked around them,
+and seen some pleasing objects, have given and attached themselves to
+them. For my own part, I have not been able to attach myself to them,
+and, considering how strongly it appears that there is something else
+than what I see, I have examined whether this God has not left some sign
+of Himself.
+
+I see many contradictory religions, and consequently all false save one.
+Each wants to be believed on its own authority, and threatens
+unbelievers. I do not therefore believe them. Every one can say this;
+every one can call himself a prophet. But I see that Christian religion
+wherein prophecies are fulfilled; and that is what every one cannot do.
+
+
+693
+
+And what crowns all this is prediction, so that it should not be said
+that it is chance which has done it.
+
+Whosoever, having only a week to live, will not find out that it is
+expedient to believe that all this is not a stroke of chance ...
+
+Now, if the passions had no hold on us, a week and a hundred years would
+amount to the same thing.
+
+
+694
+
+_Prophecies._--Great Pan is dead.[267]
+
+
+695
+
+_Susceperunt verbum cum omni aviditate, scrutantes Scripturas, si ita se
+haberent._[268]
+
+
+696
+
+_Prodita lege._--_Impleta cerne._--_Implenda collige._
+
+
+697
+
+We understand the prophecies only when we see the events happen. Thus
+the proofs of retreat, discretion, silence, etc. are proofs only to
+those who know and believe them.
+
+Joseph so internal in a law so external.
+
+Outward penances dispose to inward, as humiliations to humility. Thus
+the ...
+
+
+698
+
+The synagogue has preceded the church; the Jews, the Christians. The
+prophets have foretold the Christians; Saint John, Jesus Christ.
+
+
+699
+
+It is glorious to see with the eyes of faith the history of Herod and of
+Cæsar.
+
+
+700
+
+The zeal of the Jews for their law and their temple (Josephus, and Philo
+the Jew, _Ad Caïum_). What other people had such a zeal? It was
+necessary they should have it.
+
+Jesus Christ foretold as to the time and the state of the world. The
+ruler taken from the thigh,[269] and the fourth monarchy. How lucky we
+are to see this light amidst this darkness!
+
+How fine it is to see, with the eyes of faith, Darius and Cyrus,
+Alexander, the Romans, Pompey and Herod working, without knowing it, for
+the glory of the Gospel!
+
+
+701
+
+Zeal of the Jewish people for the law, especially after there were no
+more prophets.
+
+
+702
+
+While the prophets were for maintaining the law, the people were
+indifferent. But since there have been no more prophets, zeal has
+succeeded them.
+
+
+703
+
+The devil troubled the zeal of the Jews before Jesus Christ, because he
+would have been their salvation, but not since.
+
+The Jewish people scorned by the Gentiles; the Christian people
+persecuted.
+
+
+704
+
+_Proof._--Prophecies with their fulfilment; what has preceded and what
+has followed Jesus Christ.
+
+
+705
+
+The prophecies are the strongest proof of Jesus Christ. It is for them
+also that God has made most provision; for the event which has fulfilled
+them is a miracle existing since the birth of the Church to the end. So
+God has raised up prophets during sixteen hundred years, and, during
+four hundred years afterwards, He has scattered all these prophecies
+among all the Jews, who carried them into all parts of the world. Such
+was the preparation for the birth of Jesus Christ, and, as His Gospel
+was to be believed by all the world, it was not only necessary that
+there should be prophecies to make it believed, but that these
+prophecies should exist throughout the whole world, in order to make it
+embraced by the whole world.
+
+
+706
+
+But it was not enough that the prophecies should exist. It was necessary
+that they should be distributed throughout all places, and preserved
+throughout all times. And in order that this agreement might not be
+taken for an effect of chance, it was necessary that this should be
+foretold.
+
+It is far more glorious for the Messiah that the Jews should be the
+spectators, and even the instruments of His glory, besides that God had
+reserved them.
+
+
+707
+
+_Prophecies._--The time foretold by the state of the Jewish people, by
+the state of the heathen, by the state of the temple, by the number of
+years.
+
+
+708
+
+One must be bold to predict the same thing in so many ways. It was
+necessary that the four idolatrous or pagan monarchies, the end of the
+kingdom of Judah, and the seventy weeks, should happen at the same time,
+and all this before the second temple was destroyed.
+
+
+709
+
+_Prophecies._--If one man alone had made a book of predictions about
+Jesus Christ, as to the time and the manner, and Jesus Christ had come
+in conformity to these prophecies, this fact would have infinite weight.
+
+But there is much more here. Here is a succession of men during four
+thousand years, who, consequently and without variation, come, one after
+another, to foretell this same event. Here is a whole people who
+announce it, and who have existed for four thousand years, in order to
+give corporate testimony of the assurances which they have, and from
+which they cannot be diverted by whatever threats and persecutions
+people may make against them. This is far more important.
+
+
+710
+
+_Predictions of particular things._--They were strangers in Egypt,
+without any private property, either in that country or elsewhere.
+[There was not the least appearance, either of the royalty which had
+previously existed so long, or of that supreme council of seventy judges
+which they called the _Sanhedrin_, and which, having been instituted by
+Moses, lasted to the time of Jesus Christ. All these things were as far
+removed from their state at that time as they could be], when Jacob,
+dying, and blessing his twelve children, declared to them, that they
+would be proprietors of a great land, and foretold in particular to the
+family of Judah, that the kings, who would one day rule them, should be
+of his race; and that all his brethren should be their subjects; [and
+that even the Messiah, who was to be the expectation of nations, should
+spring from him; and that the kingship should not be taken away from
+Judah, nor the ruler and law-giver of his descendants, till the expected
+Messiah should arrive in his family].
+
+This same Jacob, disposing of this future land as though he had been its
+ruler, gave a portion to Joseph more than to the others. "I give you,"
+said he, "one part more than to your brothers." And blessing his two
+children, Ephraim and Manasseh, whom Joseph had presented to him, the
+elder, Manasseh, on his right, and the young Ephraim on his left, he put
+his arms crosswise, and placing his right hand on the head of Ephraim,
+and his left on Manasseh, he blessed them in this manner. And, upon
+Joseph's representing to him that he was preferring the younger, he
+replied to him with admirable resolution: "I know it well, my son; but
+Ephraim will increase more than Manasseh." This has been indeed so true
+in the result, that, being alone almost as fruitful as the two entire
+lines which composed a whole kingdom, they have been usually called by
+the name of Ephraim alone.
+
+This same Joseph, when dying, bade his children carry his bones with
+them when they should go into that land, to which they only came two
+hundred years afterwards.
+
+Moses, who wrote all these things so long before they happened, himself
+assigned to each family portions of that land before they entered it, as
+though he had been its ruler. [In fact he declared that God was to raise
+up from their nation and their race a prophet, of whom he was the type;
+and he foretold them exactly all that was to happen to them in the land
+which they were to enter after his death, the victories which God would
+give them, their ingratitude towards God, the punishments which they
+would receive for it, and the rest of their adventures.] He gave them
+judges who should make the division. He prescribed the entire form of
+political government which they should observe, the cities of refuge
+which they should build, and ...
+
+
+711
+
+The prophecies about particular things are mingled with those about the
+Messiah, so that the prophecies of the Messiah should not be without
+proofs, nor the special prophecies without fruit.
+
+
+712
+
+_Perpetual captivity of the Jews._--Jer. xi, 11: "I will bring evil upon
+Judah from which they shall not be able to escape."
+
+_Types._--Is. v: "The Lord had a vineyard, from which He looked for
+grapes; and it brought forth only wild grapes. I will therefore lay it
+waste, and destroy it; the earth shall only bring forth thorns, and I
+will forbid the clouds from _[raining]_ upon it. The vineyard of the
+Lord is the house of Israel, and the men of Judah His pleasant plant. I
+looked that they should do justice, and they bring forth only
+iniquities."
+
+Is. viii: "Sanctify the Lord with fear and trembling; let Him be your
+only dread, and He shall be to you for a sanctuary, but for a stone of
+stumbling and a rock of offence to both the houses of Israel, for a gin
+and for a snare to the inhabitants of Jerusalem; and many among them
+shall stumble against that stone, and fall, and be broken, and be
+snared, and perish. Hide my words, and cover my law for my disciples.
+
+"I will then wait in patience upon the Lord that hideth and concealeth
+Himself from the house of Jacob."
+
+Is. xxix: "Be amazed and wonder, people of Israel; stagger and stumble,
+and be drunken, but not with wine; stagger, but not with strong drink.
+For the Lord hath poured out upon you the spirit of deep sleep. He will
+close your eyes; He will cover your princes and your prophets that have
+visions." (Daniel xii: "The wicked shall not understand, but the wise
+shall understand." Hosea, the last chapter, the last verse, after many
+temporal blessings, says: "Who is wise, and he shall understand these
+things, etc.?") "And the visions of all the prophets are become unto you
+as a sealed book, which men deliver to one that is learned, and who can
+read; and he saith, I cannot read it, for it is sealed. And when the
+book is delivered to them that are not learned, they say I am not
+learned.
+
+"Wherefore the Lord said, Forasmuch as this people with their lips do
+honour me, but have removed their heart far from me,"--there is the
+reason and the cause of it; for if they adored God in their hearts, they
+would understand the prophecies,--"and their fear towards me is taught
+by the precept of man. Therefore, behold, I will proceed to do a
+marvellous work among this people, even a marvellous work and a wonder;
+for the wisdom of their wise men shall perish, and their understanding
+shall be [hid]."
+
+_Prophecies. Proofs of Divinity._--Is. xli: "Shew the things that are to
+come hereafter, that we may know that ye are gods: we will incline our
+heart unto your words. Teach us the things that have been at the
+beginning, and declare us things for to come.
+
+"By this we shall know that ye are gods. Yea, do good or do evil, if you
+can. Let us then behold it and reason together. Behold, ye are of
+nothing, and only an abomination, etc. Who," (among contemporary
+writers), "hath declared from the beginning that we may know of the
+things done from the beginning and origin? that we may say, You are
+righteous. There is none that teacheth us, yea, there is none that
+declareth the future."
+
+Is. xlii: "I am the Lord, and my glory will I not give to another. I
+have foretold the things which have come to pass, and things that are to
+come do I declare. Sing unto God a new song in all the earth.
+
+"Bring forth the blind people that have eyes and see not, and the deaf
+that have ears and hear not. Let all the nations be gathered together.
+Who among them can declare this, and shew us former things, and things
+to come? Let them bring forth their witnesses, that they may be
+justified; or let them hear, and say, It is truth.
+
+"Ye are my witnesses, saith the Lord, and my servant whom I have chosen;
+that ye may know and believe me, and understand that I am He.
+
+"I have declared, and have saved, and I alone have done wonders before
+your eyes: ye are my witnesses, said the Lord, that I am God.
+
+"For your sake I have brought down the forces of the Babylonians. I am
+the Lord, your Holy One and creator.
+
+"I have made a way in the sea, and a path in the mighty waters. I am He
+that drowned and destroyed for ever the mighty enemies that have
+resisted you.
+
+"Remember ye not the former things, neither consider the things of old.
+
+"Behold, I will do a new thing; now it shall spring forth; shall ye not
+know it? I will even make a way in the wilderness, and rivers in the
+desert.
+
+"This people have I formed for myself; I have established them to shew
+forth my praise, etc.
+
+"I, even I, am He that blotteth out thy transgressions for mine own
+sake, and will not remember thy sins. Put in remembrance your
+ingratitude: see thou, if thou mayest be justified. Thy first father
+hath sinned, and thy teachers have transgressed against me."
+
+Is. xliv: "I am the first, and I am the last, saith the Lord. Let him
+who will equal himself to me, declare the order of things since I
+appointed the ancient people, and the things that are coming. Fear ye
+not: have I not told you all these things? Ye are my witnesses."
+
+_Prophecy of Cyrus._--Is. xlv, 4: "For Jacob's sake, mine elect, I have
+called thee by thy name."
+
+Is. xlv, 21: "Come and let us reason together. Who hath declared this
+from ancient time? Who hath told it from that time? Have not I, the
+Lord?"
+
+Is. xlvi: "Remember the former things of old, and know there is none
+like me, declaring the end from the beginning, and from ancient times
+the things that are not yet done, saying, My counsel shall stand, and I
+will do all my pleasure."
+
+Is. xlii: "Behold, the former things are come to pass, and new things do
+I declare; before they spring forth I tell you of them."
+
+Is. xlviii, 3: "I have declared the former things from the beginning; I
+did them suddenly; and they came to pass. Because I know that thou art
+obstinate, that thy spirit is rebellious, and thy brow brass; I have
+even declared it to thee before it came to pass: lest thou shouldst say
+that it was the work of thy gods, and the effect of their commands.
+
+"Thou hast seen all this; and will not ye declare it? I have shewed thee
+new things from this time, even hidden things, and thou didst not know
+them. They are created now, and not from the beginning; I have kept them
+hidden from thee; lest thou shouldst say, Behold, I knew them.
+
+"Yea, thou knewest not; yea, thou heardest not; yea, from that time that
+thine ear was not opened: for I knew that thou couldst deal very
+treacherously, and wast called a transgressor from the womb."
+
+_Reprobation of the Jews and conversion of the Gentiles._--Is. lxv: "I
+am sought of them that asked not for me; I am found of them that sought
+me not; I said, Behold me, behold me, behold me, unto a nation that did
+not call upon my name.
+
+"I have spread out my hands all the day unto an unbelieving people,
+which walketh in a way that was not good, after their own thoughts; a
+people that provoketh me to anger continually by the sins they commit in
+my face; that sacrificeth to idols, etc.
+
+"These shall be scattered like smoke in the day of my wrath, etc.
+
+"Your iniquities, and the iniquities of your fathers, will I assemble
+together, and will recompense you for all according to your works.
+
+"Thus saith the Lord, As the new wine is found in the cluster, and one
+saith, Destroy it not, for a blessing is in it [and the promise of
+fruit]: for my servants' sake I will not destroy all Israel.
+
+"Thus I will bring forth a seed out of Jacob and out of Judah, an
+inheritor of my mountains, and mine elect and my servants shall inherit
+it, and my fertile and abundant plains; but I will destroy all others,
+because you have forgotten your God to serve strange gods. I called, and
+ye did not answer; I spake, and ye did not hear; and ye did choose the
+thing which I forbade.
+
+"Therefore thus saith the Lord, Behold, my servants shall eat, but ye
+shall be hungry; my servants shall rejoice, but ye shall be ashamed; my
+servants shall sing for joy of heart, but ye shall cry and howl for
+vexation of spirit.
+
+"And ye shall leave your name for a curse unto my chosen: for the Lord
+shall slay thee, and call His servants by another name, that he who
+blesseth himself in the earth shall bless himself in God, etc., because
+the former troubles are forgotten.
+
+"For, behold, I create new heavens and a new earth; and the former
+things shall not be remembered, nor come into mind.
+
+"But be ye glad and rejoice for ever in that which I create; for,
+behold, I create Jerusalem a rejoicing, and her people a joy.
+
+"And I will rejoice in Jerusalem and joy in my people; and the voice of
+weeping shall no more be heard in her, nor the voice of crying.
+
+"Before they call, I will answer; and while they are yet speaking, I
+will hear. The wolf and the lamb shall feed together, and the lion shall
+eat straw like the bullock; and dust shall be the serpent's meat. They
+shall not hurt nor destroy in all my holy mountain."
+
+Is. lvi, 3: "Thus saith the Lord, Keep ye judgment, and do justice: for
+my salvation is near to come, and my righteousness to be revealed.
+
+"Blessed is the man that doeth this, that keepeth the Sabbath, and
+keepeth his hand from doing any evil.
+
+"Neither let the strangers that have joined themselves to me, say, God
+will separate me from His people. For thus saith the Lord: Whoever will
+keep my Sabbath, and choose the things that please me, and take hold of
+my covenant; even unto them will I give in mine house a place and a name
+better than that of sons and of daughters: I will give them an
+everlasting name, that shall not be cut off."
+
+Is. lix, 9: "Therefore for our iniquities is justice far from us: we
+wait for light, but behold obscurity; for brightness, but we walk in
+darkness. We grope for the wall like the blind; we stumble at noon day
+as in the night: we are in desolate places as dead men.
+
+"We roar all like bears, and mourn sore like doves; we look for
+judgment, but there is none; for salvation, but it is far from us."
+
+Is. lxvi, 18: "But I know their works and their thoughts; it shall come
+that I will gather all nations and tongues, and they shall see my glory.
+
+"And I will set a sign among them, and I will send those that escape of
+them unto the nations, to Africa, to Lydia, to Italy, to Greece, and to
+the people that have not heard my fame, neither have seen my glory. And
+they shall bring your brethren."
+
+Jer. vii. _Reprobation of the Temple_: "Go ye unto Shiloth, where I set
+my name at the first, and see what I did to it for the wickedness of my
+people. And now, because ye have done all these works, saith the Lord, I
+will do unto this house, wherein my name is called upon, wherein ye
+trust, and unto the place which I gave to your priests, as I have done
+to Shiloth." (For I have rejected it, and made myself a temple
+elsewhere.)
+
+"And I will cast you out of my sight, as I have cast out all your
+brethren, even the seed of Ephraim." (Rejected for ever.) "Therefore
+pray not for this people."
+
+Jer. vii, 22: "What avails it you to add sacrifice to sacrifice? For I
+spake not unto your fathers, when I brought them out of the land of
+Egypt, concerning burnt offerings or sacrifices. But this thing
+commanded I them, saying, Obey and be faithful to my commandments, and I
+will be your God, and ye shall be my people." (It was only after they
+had sacrificed to the golden calf that I gave myself sacrifices to turn
+into good an evil custom.)
+
+Jer. vii, 4: "Trust ye not in lying words, saying, The temple of the
+Lord, the temple of the Lord, the temple of the Lord, are these."
+
+
+713
+
+The Jews witnesses for God. Is. xliii, 9; xliv, 8.
+
+_Prophecies fulfilled._--I Kings xiii, 2.--I Kings xxiii, 16.--Joshua
+vi, 26.--I Kings xvi, 34.--Deut. xxiii.
+
+Malachi i, II. The sacrifice of the Jews rejected, and the sacrifice of
+the heathen, (even out of Jerusalem,) and in all places.
+
+Moses, before dying, foretold the calling of the Gentiles, Deut. xxxii,
+21, and the reprobation of the Jews.
+
+Moses foretold what would happen to each tribe.
+
+_Prophecy._--"Your name shall be a curse unto mine elect, and I will
+give them another name."
+
+"Make their heart fat,"[270] and how? by flattering their lust and
+making them hope to satisfy it.
+
+
+714
+
+_Prophecy._--Amos and Zechariah. They have sold the just one, and
+therefore will not be recalled.--Jesus Christ betrayed.
+
+They shall no more remember Egypt. See Is. xliii, 16, 17, 18, 19. Jer.
+xxiii, 6, 7.
+
+_Prophecy._--The Jews shall be scattered abroad. Is. xxvii, 6.--A new
+law, Jerem. xxxi, 32.
+
+Malachi. _Grotius._--The second temple glorious.--Jesus Christ will
+come. Haggai ii, 7, 8, 9, 10.
+
+The calling of the Gentiles. Joel ii, 28. Hosea ii, 24. Deut. xxxii, 21.
+Malachi i, 11.
+
+
+715
+
+Hosea iii.--Is. xlii, xlviii, liv, lx, lxi, last verse. "I foretold it
+long since that they might know that it is I." Jaddus to Alexander.
+
+
+716
+
+[_Prophecies._--The promise that David will always have descendants.
+Jer. xiii, 13.]
+
+
+717
+
+The eternal reign of the race of David, 2 Chron., by all the prophecies,
+and with an oath. And it was not temporally fulfilled. Jer. xxiii, 20.
+
+
+718
+
+We might perhaps think that, when the prophets foretold that the sceptre
+should not depart from Judah until the eternal King came, they spoke to
+flatter the people, and that their prophecy was proved false by Herod.
+But to show that this was not their meaning, and that, on the contrary,
+they knew well that this temporal kingdom should cease, they said that
+they would be without a king and without a prince, and for a long time.
+Hosea iii, 4.
+
+
+719
+
+_Non habemus regem nisi Cæsarem._[271] Therefore Jesus Christ was the
+Messiah, since they had no longer any king but a stranger, and would
+have no other.
+
+
+720
+
+We have no king but Cæsar.
+
+
+721
+
+Daniel ii: "All thy soothsayers and wise men cannot shew unto thee the
+secret which thou hast demanded. But there is a God in heaven who can do
+so, and that hath revealed to thee in thy dream what shall be in the
+latter days," (This dream must have caused him much misgiving.)
+
+"And it is not by my own wisdom that I have knowledge of this secret,
+but by the revelation of this same God, that hath revealed it to me, to
+make it manifest in thy presence.
+
+"Thy dream was then of this kind. Thou sawest a great image, high and
+terrible, which stood before thee. His head was of gold, his breast and
+arms of silver, his belly and his thighs of brass, his legs of iron, his
+feet part of iron and part of clay. Thus thou sawest till that a stone
+was cut out without hands, which smote the image upon his feet, that
+were of iron and of clay, and brake them to pieces.
+
+"Then was the iron, the clay, the brass, the silver, and the gold broken
+to pieces together, and the wind carried them away; but this stone that
+smote the image became a great mountain, and filled the whole earth.
+This is the dream, and now I will give thee the interpretation thereof.
+
+"Thou who art the greatest of kings, and to whom God hath given a power
+so vast that thou art renowned among all peoples, art the head of gold
+which thou hast seen. But after thee shall arise another kingdom
+inferior to thee, and another third kingdom of brass, which shall bear
+rule over all the earth.
+
+"But the fourth kingdom shall be strong as iron, and even as iron
+breaketh in pieces and subdueth all things, so shall this empire break
+in pieces and bruise all.
+
+"And whereas thou sawest the feet and toes, part of clay and part of
+iron, the kingdom shall be divided; but there shall be in it of the
+strength of iron and of the weakness of clay.
+
+"But as iron cannot be firmly mixed with clay, so they who are
+represented by the iron and by the clay, shall not cleave one to another
+though united by marriage.
+
+"Now in the days of these kings shall God set up a kingdom, which shall
+never be destroyed, nor ever be delivered up to other people. It shall
+break in pieces and consume all these kingdoms, and it shall stand for
+ever, according as thou sawest that the stone was cut out of the
+mountain without hands, and that it fell from the mountain, and brake in
+pieces the iron, the clay, the silver, and the gold. God hath made known
+to thee what shall come to pass hereafter. This dream is certain, and
+the interpretation thereof sure.
+
+"Then Nebuchadnezzar fell upon his face towards the earth," etc.
+
+Daniel viii, 8. "Daniel having seen the combat of the ram and of the
+he-goat, who vanquished him and ruled over the earth, whereof the
+principal horn being broken four others came up toward the four winds of
+heaven, and out of one of them came forth a little horn, which waxed
+exceedingly great toward the south, and toward the east, and toward the
+land of Israel, and it waxed great even to the host of heaven; and it
+cast down some of the stars, and stamped upon them, and at last
+overthrew the prince, and by him the daily sacrifice was taken away, and
+the place of his sanctuary was cast down.
+
+"This is what Daniel saw. He sought the meaning of it, and a voice cried
+in this manner, 'Gabriel, make this man to understand the vision,' And
+Gabriel said:
+
+"The ram which thou sawest is the king of the Medes and Persians, and
+the he-goat is the king of Greece, and the great horn that is between
+his eyes is the first king of this monarchy.
+
+"Now that being broken, whereas four stood up for it, four kingdoms
+shall stand up out of the nation, but not in his power.
+
+"And in the latter time of their kingdom, when iniquities are come to
+the full, there shall arise a king, insolent and strong, but not by his
+own power, to whom all things shall succeed after his own will; and he
+shall destroy the holy people, and through his policy also he shall
+cause craft to prosper in his hand, and he shall destroy many. He shall
+also stand up against the Prince of princes, but he shall perish
+miserably, and nevertheless by a violent hand."
+
+Daniel ix, 20. "Whilst I was praying with all my heart, and confessing
+my sin and the sin of all my people, and prostrating myself before my
+God, even Gabriel, whom I had seen in the vision at the beginning, came
+to me and touched me about the time of the evening oblation, and he
+informed me and said, O Daniel, I am now come forth to give thee the
+knowledge of things. At the beginning of thy supplications I came to
+shew that which thou didst desire, for thou are greatly beloved:
+therefore understand the matter, and consider the vision. Seventy weeks
+are determined upon thy people, and upon thy holy city, to finish the
+transgression, and to make an end of sins, and to abolish iniquity, and
+to bring in everlasting righteousness; to accomplish the vision and the
+prophecies, and to anoint the Most Holy. (After which this people shall
+be no more thy people, nor this city the holy city. The times of wrath
+shall be passed, and the years of grace shall come for ever.)
+
+"Know therefore, and understand, that, from the going forth of the
+commandment to restore and to build Jerusalem unto the Messiah the
+Prince, shall be seven weeks, and three score and two weeks." (The
+Hebrews were accustomed to divide numbers, and to place the small first.
+Thus, 7 and 62 make 69. Of this 70 there will then remain the 70th, that
+is to say, the 7 last years of which he will speak next.)
+
+"The street shall be built again, and the wall, even in troublous times.
+And after three score and two weeks," (which have followed the first
+seven. Christ will then be killed after the sixty-nine weeks, that is to
+say, in the last week), "the Christ shall be cut off, and a people of
+the prince that shall come shall destroy the city and the sanctuary, and
+overwhelm all, and the end of that war shall accomplish the desolation."
+
+"Now one week," (which is the seventieth, which remains), "shall confirm
+the covenant with many, and in the midst of the week," (that is to say,
+the last three and a half years), "he shall cause the sacrifice and the
+oblation to cease, and for the overspreading of abominations he shall
+make it desolate, even until the consummation, and that determined shall
+be poured upon the desolate."
+
+Daniel xi. "The angel said to Daniel: There shall stand up yet," (after
+Cyrus, under whom this still is), "three kings in Persia," (Cambyses,
+Smerdis, Darius); "and the fourth who shall then come," (Xerxes) "shall
+be far richer than they all, and far stronger, and shall stir up all his
+people against the Greeks.
+
+"But a mighty king shall stand up," (Alexander), "that shall rule with
+great dominion, and do according to his will. And when he shall stand
+up, his kingdom shall be broken, and shall be divided in four parts
+toward the four winds of heaven," (as he had said above, vii, 6; viii,
+8), "but not his posterity; and his successors shall not equal his
+power, for his kingdom shall be plucked up, even for others besides
+these," (his four chief successors).
+
+"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be
+strong; but one of his princes shall be strong above him, and his
+dominion shall be a great dominion," (Seleucus, King of Syria. Appian
+says that he was the most powerful of Alexander's successors).
+
+"And in the end of years they shall join themselves together, and the
+king's daughter of the south," (Berenice, daughter of Ptolemy
+Philadelphus, son of the other Ptolemy), "shall come to the king of the
+north," (to Antiochus Deus, King of Syria and of Asia, son of Seleucus
+Lagidas), "to make peace between these princes.
+
+"But neither she nor her seed shall have a long authority; for she and
+they that brought her, and her children, and her friends, shall be
+delivered to death." (Berenice and her son were killed by Seleucus
+Callinicus.)
+
+"But out of a branch of her roots shall one stand up," (Ptolemy
+Euergetes was the issue of the same father as Berenice), "which shall
+come with a mighty army into the land of the king of the north, where he
+shall put all under subjection, and he shall also carry captive into
+Egypt their gods, their princes, their gold, their silver, and all their
+precious spoils," (if he had not been called into Egypt by domestic
+reasons, says Justin, he would have entirely stripped Seleucus); "and he
+shall continue several years when the king of the north can do nought
+against him.
+
+"And so he shall return into his kingdom. But his sons shall be stirred
+up, and shall assemble a multitude of great forces," (Seleucus Ceraunus,
+Antiochus the Great). "And their army shall come and overthrow all;
+wherefore the king of the south shall be moved with choler, and shall
+also form a great army, and fight him," (Ptolemy Philopator against
+Antiochus the Great at Raphia), "and conquer; and his troops shall
+become insolent, and his heart shall be lifted up," (this Ptolemy
+desecrated the temple; Josephus): "he shall cast down many ten
+thousands, but he shall not be strengthened by it. For the king of the
+north," (Antiochus the Great), "shall return with a greater multitude
+than before, and in those times also a great number of enemies shall
+stand up against the king of the south," (during the reign of the young
+Ptolemy Epiphanes); "also the apostates and robbers of thy people shall
+exalt themselves to establish the vision; but they shall fall." (Those
+who abandon their religion to please Euergetes, when he will send his
+troops to Scopas; for Antiochus will again take Scopas, and conquer
+them.) "And the king of the north shall destroy the fenced cities, and
+the arms of the south shall not withstand, and all shall yield to his
+will; he shall stand in the land of Israel, and it shall yield to him.
+And thus he shall think to make himself master of all the empire of
+Egypt," (despising the youth of Epiphanes, says Justin). "And for that
+he shall make alliance with him, and give his daughter" (Cleopatra, in
+order that she may betray her husband. On which Appian says that
+doubting his ability to make himself master of Egypt by force, because
+of the protection of the Romans, he wished to attempt it by cunning).
+"He shall wish to corrupt her, but she shall not stand on his side,
+neither be for him. Then he shall turn his face to other designs, and
+shall think to make himself master of some isles," (that is to say,
+seaports), "and shall take many," (as Appian says).
+
+"But a prince shall oppose his conquests," (Scipio Africanus, who
+stopped the progress of Antiochus the Great, because he offended the
+Romans in the person of their allies), "and shall cause the reproach
+offered by him to cease. He shall then return into his kingdom and there
+perish, and be no more." (He was slain by his soldiers.)
+
+"And he who shall stand up in his estate," (Seleucus Philopator or
+Soter, the son of Antiochus the Great), "shall be a tyrant, a raiser of
+taxes in the glory of the kingdom," (which means the people), "but
+within a few days he shall be destroyed, neither in anger nor in battle.
+And in his place shall stand up a vile person, unworthy of the honour of
+the kingdom, but he shall come in cleverly by flatteries. All armies
+shall bend before him; he shall conquer them, and even the prince with
+whom he has made a covenant. For having renewed the league with him, he
+shall work deceitfully, and enter with a small people into his province,
+peaceably and without fear. He shall take the fattest places, and shall
+do that which his fathers have not done, and ravage on all sides. He
+shall forecast great devices during his time."
+
+
+722
+
+_Prophecies._--The seventy weeks of Daniel are ambiguous as regards
+the term of commencement, because of the terms of the prophecy; and as
+regards the term of conclusion, because of the differences among
+chronologists. But all this difference extends only to two hundred
+years.
+
+
+723
+
+_Predictions._--That in the fourth monarchy, before the destruction of
+the second temple, before the dominion of the Jews was taken away, in
+the seventieth week of Daniel, during the continuance of the second
+temple, the heathen should be instructed, and brought to the knowledge
+of the God worshipped by the Jews; that those who loved Him should be
+delivered from their enemies, and filled with His fear and love.
+
+And it happened that in the fourth monarchy, before the destruction of
+the second temple, etc., the heathen in great number worshipped God, and
+led an angelic life. Maidens dedicated their virginity and their life to
+God. Men renounced their pleasures. What Plato could only make
+acceptable to a few men, specially chosen and instructed, a secret
+influence imparted, by the power of a few words, to a hundred million
+ignorant men.
+
+The rich left their wealth. Children left the dainty homes of their
+parents to go into the rough desert. (See Philo the Jew.) All this was
+foretold a great while ago. For two thousand years no heathen had
+worshipped the God of the Jews; and at the time foretold, a great number
+of the heathen worshipped this only God. The temples were destroyed. The
+very kings made submission to the cross. All this was due to the Spirit
+of God, which was spread abroad upon the earth.
+
+No heathen, since Moses until Jesus Christ, believed according to the
+very Rabbis. A great number of the heathen, after Jesus Christ, believed
+in the books of Moses, kept them in substance and spirit, and only
+rejected what was useless.
+
+
+724
+
+_Prophecies._--The conversion of the Egyptians (Isaiah xix, 19); an
+altar in Egypt to the true God.
+
+
+725
+
+_Prophecies._--_In Egypt._--_Pugio Fidei_, p. 659. _Talmud._
+
+"It is a tradition among us, that, when the Messiah shall come, the
+house of God, destined for the dispensation of His Word, shall be full
+of filth and impurity; and that the wisdom of the scribes shall be
+corrupt and rotten. Those who shall be afraid to sin, shall be rejected
+by the people, and treated as senseless fools."
+
+Is. xlix: "Listen, O isles, unto me, and hearken, ye people, from afar:
+The Lord hath called me by my name from the womb of my mother; in the
+shadow of His hand hath He hid me, and hath made my words like a sharp
+sword, and said unto me, Thou art my servant in whom I will be
+glorified. Then I said, Lord, have I laboured in vain? have I spent my
+strength for nought? yet surely my judgment is with Thee, O Lord, and my
+work with Thee. And now, saith the Lord, that formed me from the womb to
+be His servant, to bring Jacob and Israel again to Him, Thou shalt be
+glorious in my sight, and I will be thy strength. It is a light thing
+that thou shouldst convert the tribes of Jacob; I have raised thee up
+for a light to the Gentiles, that thou mayest be my salvation unto the
+ends of the earth. Thus saith the Lord to him whom man despiseth, to him
+whom the nation abhorreth, to a servant of rulers, Princes and kings
+shall worship thee, because the Lord is faithful that hath chosen thee.
+
+"Again saith the Lord unto me, I have heard thee in the days of
+salvation and of mercy, and I will preserve thee for a covenant of the
+people, to cause to inherit the desolate nations, that thou mayest say
+to the prisoners: Go forth; to them that are in darkness show
+yourselves, and possess these abundant and fertile lands. They shall not
+hunger nor thirst, neither shall the heat nor sun smite them; for he
+that hath mercy upon them shall lead them, even by the springs of waters
+shall he guide them, and make the mountains a way before them. Behold,
+the peoples shall come from all parts, from the east and from the west,
+from the north and from the south. Let the heavens give glory to God;
+let the earth be joyful; for it hath pleased the Lord to comfort His
+people, and He will have mercy upon the poor who hope in Him.
+
+"Yet Sion dared to say: The Lord hath forsaken me, and hath forgotten
+me. Can a woman forget her child, that she should not have compassion on
+the son of her womb? but if she forget, yet will not I forget thee, O
+Sion. I will bear thee always between my hands, and thy walls are
+continually before me. They that shall build thee are come, and thy
+destroyers shall go forth of thee. Lift up thine eyes round about, and
+behold; all these gather themselves together, and come to thee. As I
+live, saith the Lord, thou shalt surely clothe thee with them all, as
+with an ornament. Thy waste and thy desolate places, and the land of thy
+destruction, shall even now be too narrow by reason of the inhabitants,
+and the children thou shalt have after thy barrenness shall say again in
+thy ears: The place is too strait for me: give place to me that I may
+dwell. Then shalt thou say in thy heart: Who hath begotten me these,
+seeing I have lost my children, and am desolate, a captive, and removing
+to and fro? and who brought up these? Behold, I was left alone; these,
+where had they been? And the Lord shall say to thee: Behold, I will lift
+up mine hand to the Gentiles, and set up my standard to the people; and
+they shall bring thy sons in their arms and in their bosoms. And kings
+shall be their nursing fathers, and queens their nursing mothers; they
+shall bow down to thee with their face toward the earth, and lick up the
+dust of thy feet; and thou shalt know that I am the Lord; for they shall
+not be ashamed that wait for me. Shall the prey be taken from the
+mighty? But even if the captives be taken away from the strong, nothing
+shall hinder me from saving thy children, and from destroying thy
+enemies; and all flesh shall know that I am the Lord, thy Saviour and
+thy Redeemer, the mighty One of Jacob.
+
+"Thus saith the Lord: What is the bill of this divorcement, wherewith I
+have put away the synagogue? and why have I delivered it into the hands
+of your enemies? Is it not for your iniquities and for your
+transgressions that I have put it away?
+
+"For I came, and no man received me; I called and there was none to
+hear. Is my arm shortened, that I cannot redeem?
+
+"Therefore I will show the tokens of mine anger; I will clothe the
+heavens with darkness, and make sackcloth their covering.
+
+"The Lord hath given me the tongue of the learned that I should know how
+to speak a word in season to him that is weary. He hath opened mine ear,
+and I have listened to Him as a master.
+
+"The Lord hath revealed His will, and I was not rebellious.
+
+"I gave my body to the smiters, and my cheeks to outrage; I hid not my
+face from shame and spitting. But the Lord hath helped me; therefore I
+have not been confounded.
+
+"He is near that justifieth me; who will contend with me? who will be
+mine adversary, and accuse me of sin, God himself being my protector?
+
+"All men shall pass away, and be consumed by time; let those that fear
+God hearken to the voice of His servant; let him that languisheth in
+darkness put his trust in the Lord. But as for you, ye do but kindle the
+wrath of God upon you; ye walk in the light of your fire and in the
+sparks that ye have kindled. This shall ye have of mine hand; ye shall
+lie down in sorrow.
+
+"Hearken to me, ye that follow after righteousness, ye that seek the
+Lord: look unto the rock whence ye are hewn, and to the hole of the pit
+whence ye are digged. Look unto Abraham, your father, and unto Sarah
+that bare you: for I called him alone, when childless, and increased
+him. Behold, I have comforted Zion, and heaped upon her blessings and
+consolations.
+
+"Hearken unto me, my people, and give ear unto me: for a law shall
+proceed from me, and I will make my judgment to rest for a light of the
+Gentiles."
+
+Amos viii. The prophet, having enumerated the sins of Israel, said that
+God had sworn to take vengeance on them.
+
+He says this: "And it shall come to pass in that day, saith the Lord,
+that I will cause the sun to go down at noon, and I will darken the
+earth in the clear day; and I will turn your feasts into mourning, and
+all your songs into lamentation.
+
+"You all shall have sorrow and suffering, and I will make this nation
+mourn as for an only son, and the end therefore as a bitter day. Behold,
+the days come, saith the Lord, that I will send a famine in the land,
+not a famine of bread, nor a thirst for water, but of hearing the words
+of the Lord. And they shall wander from sea to sea, and from the north
+even to the east; they shall run to and fro to seek the word of the
+Lord, and shall not find it.
+
+"In that day shall the fair virgins and young men faint for thirst. They
+that have followed the idols of Samaria, and sworn by the god of Dan,
+and followed the manner of Beersheba, shall fall, and never rise up
+again."
+
+Amos iii, 2: "Ye only have I known of all the families of the earth for
+my people."
+
+Daniel xii, 7. Having described all the extent of the reign of the
+Messiah, he says: "All these things shall be finished, when the
+scattering of the people of Israel shall be accomplished."
+
+Haggai ii, 4: "Ye who, comparing this second house with the glory of the
+first, despise it, be strong, saith the Lord, be strong, O Zerubbabel,
+and O Jesus, the high priest, be strong, all ye people of the land, and
+work. For I am with you, saith the Lord of hosts; according to the word
+that I covenanted with you when ye came out of Egypt, so my spirit
+remaineth among you. Fear ye not. For thus saith the Lord of hosts: Yet
+one little while, and I will shake the heavens, and the earth, and the
+sea, and the dry land," (a way of speaking to indicate a great and an
+extraordinary change); "and I will shake all nations, and the desire of
+all the Gentiles shall come; and I will fill this house with glory,
+saith the Lord.
+
+"The silver is mine, and the gold is mine, saith the Lord," (that is to
+say, it is not by that that I wish to be honoured; as it is said
+elsewhere: All the beasts of the field are mine, what advantages me that
+they are offered me in sacrifice?). "The glory of this latter house
+shall be greater than of the former, saith the Lord of hosts; and in
+this place will I establish my house, saith the Lord.
+
+"According to all that thou desiredst in Horeb in the day of the
+assembly, saying, Let us not hear again the voice of the Lord, neither
+let us see this fire any more, that we die not.[272] And the Lord said
+unto me, Their prayer is just. I will raise them up a prophet from among
+their brethren, like unto thee, and will put my words in his mouth; and
+he shall speak unto them all that I shall command him. And it shall come
+to pass, that whosoever will not hearken unto my words which he will
+speak in my name, I will require it of him."
+
+Genesis xlix: "Judah, thou art he whom thy brethren shall praise, and
+thou shalt conquer thine enemies; thy father's children shall bow down
+before thee. Judah is a lion's whelp: from the prey, my son, thou art
+gone up, and art couched as a lion, and as a lioness that shall be
+roused up.
+
+"The sceptre shall not depart from Judah, nor a lawgiver from between
+his feet, until Shiloh come; and unto him shall the gathering of the
+people be."
+
+
+726
+
+_During the life of the Messiah._--_Ænigmatis._--Ezek. xvii.
+
+His forerunner. Malachi iii.
+
+He will be born an infant. Is. ix.
+
+He will be born in the village of Bethlehem. Micah v. He will appear
+chiefly in Jerusalem, and will be a descendant of the family of Judah
+and of David.
+
+He is to blind the learned and the wise, Is. vi, viii, xxix, etc.; and
+to preach the Gospel to the lowly, Is. xxix; to open the eyes of the
+blind, give health to the sick, and bring light to those that languish
+in darkness. Is. lxi.
+
+He is to show the perfect way, and be the teacher of the Gentiles. Is.
+lv; xlii, 1-7.
+
+The prophecies are to be unintelligible to the wicked, Dan. xii; Hosea
+xiv, 10; but they are to be intelligible to those who are well informed.
+
+The prophecies, which represent Him as poor, represent Him as master of
+the nations. Is. lii, 14, etc.; liii; Zech. ix, 9.
+
+The prophecies, which foretell the time, foretell Him only as master of
+the nations and suffering, and not as in the clouds nor as judge. And
+those, which represent Him thus as judge and in glory, do not mention
+the time. When the Messiah is spoken of as great and glorious, it is as
+the judge of the world, and not its Redeemer.
+
+He is to be the victim for the sins of the world. Is. xxxix, liii, etc.
+
+He is to be the precious corner-stone. Is. xxviii, 16.
+
+He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to
+dash against this stone.
+
+The builders are to reject this stone. Ps. cxvii, 22.
+
+God is to make this stone the chief corner-stone.
+
+And this stone is to grow into a huge mountain, and fill the whole
+earth. Dan. ii.
+
+So He is to be rejected, despised, betrayed (Ps. cviii, 8), sold (Zech.
+xi, 12), spit upon, buffeted, mocked, afflicted in innumerable ways,
+given gall to drink (Ps. lxviii), pierced (Zech. xii), His feet and His
+hands pierced, slain, and lots cast for His raiment.
+
+He will raise again (Ps. xv) the third day (Hosea vi, 3).
+
+He will ascend to heaven to sit on the right hand. Ps. cx.
+
+The kings will arm themselves against Him. Ps. ii.
+
+Being on the right hand of the Father, He will be victorious over His
+enemies.
+
+The kings of the earth and all nations will worship Him. Is. lx.
+
+The Jews will continue as a nation. Jeremiah.
+
+They will wander, without kings, etc. (Hosea iii), without prophets
+(Amos), looking for salvation and finding it not (Isaiah).
+
+Calling of the Gentiles by Jesus Christ. Is. lii, 15; lv, 5; lx, etc.
+Ps. lxxxi.
+
+Hosea i, 9: "Ye are not my people, and I will not be your God, when ye
+are multiplied after the dispersion. In the places where it was said, Ye
+are not my people, I will call them my people."
+
+
+727
+
+It was not lawful to sacrifice outside of Jerusalem, which was the place
+that the Lord had chosen, nor even to eat the tithes elsewhere. Deut.
+xii, 5, etc.; Deut. xiv, 23, etc.; xv, 20; xvi, 2, 7, 11, 15.
+
+Hosea foretold that they should be without a king, without a prince,
+without a sacrifice, and without an idol; and this prophecy is now
+fulfilled, as they cannot make a lawful sacrifice out of Jerusalem.
+
+
+728
+
+_Predictions._--It was foretold that, in the time of the Messiah, He
+should come to establish a new covenant, which should make them forget
+the escape from Egypt (Jer. xxiii, 5; Is. xliii, 10); that He should
+place His law not in externals, but in the heart; that He should put His
+fear, which had only been from without, in the midst of the heart. Who
+does not see the Christian law in all this?
+
+
+729
+
+... That then idolatry would be overthrown; that this Messiah would cast
+down all idols, and bring men into the worship of the true God.
+
+That the temples of the idols would be cast down, and that among all
+nations, and in all places of the earth, He would be offered a pure
+sacrifice, not of beasts.
+
+That He would be king of the Jews and Gentiles. And we see this king of
+the Jews and Gentiles oppressed by both, who conspire His death; and
+ruler of both, destroying the worship of Moses in Jerusalem, which was
+its centre, where He made His first Church; and also the worship of
+idols in Rome, the centre of it, where He made His chief Church.
+
+
+730
+
+_Prophecies._--That Jesus Christ will sit on the right hand, till God
+has subdued His enemies.
+
+Therefore He will not subdue them Himself.
+
+
+731
+
+"... Then they shall teach no more every man his neighbour, saying,
+Here is the Lord, _for God shall make Himself known to all._"[273]
+
+"... Your sons shall prophesy."[274] "I will put my spirit and my fear
+_in your heart_."
+
+All that is the same thing. To prophesy is to speak of God, not from
+outward proofs, but from an inward and immediate feeling.
+
+
+732
+
+That He would teach men the perfect way.
+
+And there has never come, before Him nor after Him, any man who has
+taught anything divine approaching to this.
+
+
+733
+
+... That Jesus Christ would be small in His beginning, and would then
+increase. The little stone of Daniel.
+
+If I had in no wise heard of the Messiah, nevertheless, after such
+wonderful predictions of the course of the world which I see fulfilled,
+I see that He is divine. And if I knew that these same books foretold a
+Messiah, I should be sure that He would come; and seeing that they place
+His time before the destruction of the second temple, I should say that
+He had come.
+
+
+734
+
+_Prophecies._--That the Jews would reject Jesus Christ, and would be
+rejected of God, for this reason, that the chosen vine brought forth
+only wild grapes. That the chosen people would be fruitless, ungrateful,
+and unbelieving, _populum non credentem et contradicentem_.[275] That
+God would strike them with blindness, and in full noon they would grope
+like the blind; and that a forerunner would go before Him.
+
+
+735
+
+_Transfixerunt._ Zech. xii, 10.
+
+That a deliverer should come, who would crush the demon's head, and free
+His people from their sins, _ex omnibus iniquitatibus_; that there
+should be a New Covenant, which would be eternal; that there should be
+another priesthood after the order of Melchisedek, and it should be
+eternal; that the Christ should be glorious, mighty, strong, and yet so
+poor that He would not be recognised, nor taken for what He is, but
+rejected and slain; that His people who denied Him should no longer be
+His people; that the idolaters should receive Him, and take refuge in
+Him; that He should leave Zion to reign in the centre of idolatry; that
+nevertheless the Jews should continue for ever; that He should be of
+Judah, and when there should be no longer a king.
+
+
+
+
+SECTION XII
+
+PROOFS OF JESUS CHRIST
+
+
+736
+
+... Therefore I reject all other religions. In that way I find an answer
+to all objections. It is right that a God so pure should only reveal
+Himself to those whose hearts are purified. Hence this religion is
+lovable to me, and I find it now sufficiently justified by so divine a
+morality. But I find more in it.
+
+I find it convincing that, since the memory of man has lasted, it was
+constantly announced to men that they were universally corrupt, but that
+a Redeemer should come; that it was not one man who said it, but
+innumerable men, and a whole nation expressly made for the purpose, and
+prophesying for four thousand years. This is a nation which is more
+ancient than every other nation. Their books, scattered abroad, are four
+thousand years old.
+
+The more I examine them, the more truths I find in them: an entire
+nation foretell Him before His advent, and an entire nation worship Him
+after His advent; what has preceded and what has followed; in short,
+people without idols and kings, this synagogue which was foretold, and
+these wretches who frequent it, and who, being our enemies, are
+admirable witnesses of the truth of these prophecies, wherein their
+wretchedness and even their blindness are foretold.
+
+I find this succession, this religion, wholly divine in its authority,
+in its duration, in its perpetuity, in its morality, in its conduct, in
+its doctrine, in its effects. The frightful darkness of the Jews was
+foretold: _Eris palpans in meridie.[276] Dabitur liber scienti literas,
+et dicet: Non possum legere._[277] While the sceptre was still in the
+hands of the first foreign usurper, there is the report of the coming of
+Jesus Christ.
+
+So I hold out my arms to my _Redeemer_, who, having been foretold for
+four thousand years, has come to suffer and to die for me on earth, at
+the time and under all the circumstances foretold. By His grace, I await
+death in peace, in the hope of being eternally united to Him. Yet I
+live with joy, whether in the prosperity which it pleases Him to bestow
+upon me, or in the adversity which He sends for my good, and which He
+has taught me to bear by His example.
+
+
+737
+
+The prophecies having given different signs which should all happen at
+the advent of the Messiah, it was necessary that all these signs should
+occur at the same time. So it was necessary that the fourth monarchy
+should have come, when the seventy weeks of Daniel were ended; and that
+the sceptre should have then departed from Judah. And all this happened
+without any difficulty. Then it was necessary that the Messiah should
+come; and Jesus Christ then came, who was called the Messiah. And all
+this again was without difficulty. This indeed shows the truth of the
+prophecies.
+
+
+738
+
+The prophets foretold, and were not foretold. The saints again were
+foretold, but did not foretell. Jesus Christ both foretold and was
+foretold.
+
+
+739
+
+Jesus Christ, whom the two Testaments regard, the Old as its hope, the
+New as its model, and both as their centre.
+
+
+740
+
+The two oldest books in the world are those of Moses and Job, the one a
+Jew and the other a Gentile. Both of them look upon Jesus Christ as
+their common centre and object: Moses in relating the promises of God to
+Abraham, Jacob, etc., and his prophecies; and Job, _Quis mihi det
+ut_,[278] etc. _Scio enim quod redemptor meus vivit_, etc.
+
+
+741
+
+The Gospel only speaks of the virginity of the Virgin up to the time of
+the birth of Jesus Christ. All with reference to Jesus Christ.
+
+
+742
+
+_Proofs of Jesus Christ._
+
+    Why was the book of Ruth preserved?
+
+    Why the story of Tamar?
+
+
+743
+
+"Pray that ye enter not into temptation."[279] It is dangerous to be
+tempted; and people are tempted because they do not pray.
+
+_Et tu conversus confirma fratres tuos._ But before, _conversus Jesus
+respexit Petrum_.
+
+Saint Peter asks permission to strike Malchus, and strikes before
+hearing the answer. Jesus Christ replies afterwards.
+
+The word, _Galilee_, which the Jewish mob pronounced as if by chance, in
+accusing Jesus Christ before Pilate, afforded Pilate a reason for
+sending Jesus Christ to Herod. And thereby the mystery was accomplished,
+that He should be judged by Jews and Gentiles. Chance was apparently the
+cause of the accomplishment of the mystery.
+
+
+744
+
+Those who have a difficulty in believing seek a reason in the fact that
+the Jews do not believe. "Were this so clear," say they, "why did the
+Jews not believe?" And they almost wish that they had believed, so as
+not to be kept back by the example of their refusal. But it is their
+very refusal that is the foundation of our faith. We should be much less
+disposed to the faith, if they were on our side. We should then have a
+more ample pretext. The wonderful thing is to have made the Jews great
+lovers of the things foretold, and great enemies of their fulfilment.
+
+
+745
+
+The Jews were accustomed to great and striking miracles, and so, having
+had the great miracles of the Red Sea and of the land of Canaan as an
+epitome of the great deeds of their Messiah, they therefore looked for
+more striking miracles, of which those of Moses were only the patterns.
+
+
+746
+
+The carnal Jews and the heathen have their calamities, and Christians
+also. There is no Redeemer for the heathen, for they do not so much as
+hope for one. There is no Redeemer for the Jews; they hope for Him in
+vain. There is a Redeemer only for Christians. (See _Perpetuity_.)
+
+
+747
+
+In the time of the Messiah the people divided themselves. The spiritual
+embraced the Messiah, and the coarser-minded remained to serve as
+witnesses of Him.
+
+
+748
+
+"If this was clearly foretold to the Jews, how did they not believe it,
+or why were they not destroyed for resisting a fact so clear?"
+
+I reply: in the first place, it was foretold both that they would not
+believe a thing so clear, and that they would not be destroyed. And
+nothing is more to the glory of the Messiah; for it was not enough that
+there should be prophets; their prophets must be kept above suspicion.
+Now, etc.
+
+
+749
+
+If the Jews had all been converted by Jesus Christ, we should have none
+but questionable witnesses. And if they had been entirely destroyed, we
+should have no witnesses at all.
+
+
+750
+
+What do the prophets say of Jesus Christ? That He will be clearly God?
+No; but that He is a God truly hidden; that He will be slighted; that
+none will think that it is He; that He will be a stone of stumbling,
+upon which many will stumble, etc. Let people then reproach us no longer
+for want of clearness, since we make profession of it.
+
+But, it is said, there are obscurities.--And without that, no one would
+have stumbled over Jesus Christ, and this is one of the formal
+pronouncements of the prophets: _Excæca_[280] ...
+
+
+751
+
+Moses first teaches the Trinity, original sin, the Messiah.
+
+David: a great witness; a king, good, merciful, a beautiful soul, a
+sound mind, powerful. He prophesies, and his wonder comes to pass. This
+is infinite.
+
+He had only to say that he was the Messiah, if he had been vain; for the
+prophecies are clearer about him than about Jesus Christ. And the same
+with Saint John.
+
+
+752
+
+Herod was believed to be the Messiah. He had taken away the sceptre from
+Judah, but he was not of Judah. This gave rise to a considerable sect.
+
+Curse of the Greeks upon those who count three periods of time.
+
+In what way should the Messiah come, seeing that through Him the sceptre
+was to be eternally in Judah, and at His coming the sceptre was to be
+taken away from Judah?
+
+In order to effect that seeing they should not see, and hearing they
+should not understand, nothing could be better done.
+
+
+753
+
+_Homo existens te Deum facit.
+
+Scriptum est, Dii estis, et non potest solvi Scriptura.
+
+Hæc infirmitas non est ad vitam et est ad mortem.
+
+Lazarus dormit, et deinde dixit: Lazarus mortuus est._[281]
+
+
+754
+
+The apparent discrepancy of the Gospels.[282]
+
+
+755
+
+What can we have but reverence for a man who foretells plainly things
+which come to pass, and who declares his intention both to blind and to
+enlighten, and who intersperses obscurities among the clear things which
+come to pass?
+
+
+756
+
+The time of the first advent was foretold; the time of the second is not
+so; because the first was to be obscure, and the second is to be
+brilliant, and so manifest that even His enemies will recognise it. But,
+as He was first to come only in obscurity, and to be known only of those
+who searched the Scriptures ...
+
+
+757
+
+God, in order to cause the Messiah to be known by the good and not to be
+known by the wicked, made Him to be foretold in this manner. If the
+manner of the Messiah had been clearly foretold, there would have been
+no obscurity, even for the wicked. If the time had been obscurely
+foretold, there would have been obscurity, even for the good. For their
+[goodness of heart] would not have made them understand, for instance,
+that the closed _mem_ signifies six hundred years. But the time has been
+clearly foretold, and the manner in types.
+
+By this means, the wicked, taking the promised blessings for material
+blessings, have fallen into error, in spite of the clear prediction of
+the time; and the good have not fallen in error. For the understanding
+of the promised blessings depends on the heart, which calls "good" that
+which it loves; but the understanding of the promised time does not
+depend on the heart. And thus the clear prediction of the time, and the
+obscure prediction of the blessings, deceive the wicked alone.
+
+
+758
+
+[Either the Jews or the Christians must be wicked.]
+
+
+759
+
+The Jews reject Him, but not all. The saints receive Him, and not the
+carnal-minded. And so far is this from being against His glory, that it
+is the last touch which crowns it. For their argument, the only one
+found in all their writings, in the Talmud and in the Rabbinical
+writings, amounts only to this, that Jesus Christ has not subdued the
+nations with sword in hand, _gladiumt uum, potentissime_.[283] (Is this
+all they have to say? Jesus Christ has been slain, say they. He has
+failed. He has not subdued the heathen with His might. He has not
+bestowed upon us their spoil. He does not give riches. Is this all they
+have to say? It is in this respect that He is lovable to me. I would not
+desire Him whom they fancy.) It is evident that it is only His life
+which has prevented them from accepting Him; and through this rejection
+they are irreproachable witnesses, and, what is more, they thereby
+accomplish the prophecies.
+
+[By means of the fact that this people have not accepted Him, this
+miracle here has happened. The prophecies were the only lasting miracles
+which could be wrought, but they were liable to be denied.]
+
+
+760
+
+The Jews, in slaying Him in order not to receive Him as the Messiah,
+have given Him the final proof of being the Messiah.
+
+And in continuing not to recognise Him, they made themselves
+irreproachable witnesses. Both in slaying Him, and in continuing to deny
+Him, they have fulfilled the prophecies (Isa. lx; Ps. lxxi).
+
+
+761
+
+What could the Jews, His enemies, do? If they receive Him, they give
+proof of Him by their reception; for then the guardians of the
+expectation of the Messiah receive Him. If they reject Him, they give
+proof of Him by their rejection.
+
+
+762
+
+The Jews, in testing if He were God, have shown that He was man.
+
+
+763
+
+The Church has had as much difficulty in showing that Jesus Christ was
+man, against those who denied it, as in showing that he was God; and the
+probabilities were equally great.
+
+
+764
+
+_Source of contradictions._--A God humiliated, even to the death on the
+cross; a Messiah triumphing over death by his own death. Two natures in
+Jesus Christ, two advents, two states of man's nature.
+
+
+765
+
+_Types._--Saviour, father, sacrificer, offering, food, king, wise,
+law-giver, afflicted, poor, having to create a people whom He must lead
+and nourish, and bring into His land....
+
+_Jesus Christ. Offices._--He alone had to create a great people, elect,
+holy, and chosen; to lead, nourish, and bring it into the place of rest
+and holiness; to make it holy to God; to make it the temple of God; to
+reconcile it to, and save it from, the wrath of God; to free it from the
+slavery of sin, which visibly reigns in man; to give laws to this
+people, and engrave these laws on their heart; to offer Himself to God
+for them, and sacrifice Himself for them; to be a victim without
+blemish, and Himself the sacrificer, having to offer Himself, His body,
+and His blood, and yet to offer bread and wine to God ...
+
+_Ingrediens mundum._[284]
+
+"Stone upon stone."[285]
+
+What preceded and what followed. All the Jews exist still, and are
+wanderers.
+
+
+766
+
+Of all that is on earth, He partakes only of the sorrows, not of the
+joys. He loves His neighbours, but His love does not confine itself
+within these bounds, and overflows to His own enemies, and then to those
+of God.
+
+
+767
+
+Jesus Christ typified by Joseph, the beloved of his father, sent by his
+father to see his brethren, etc., innocent, sold by his brethren for
+twenty pieces of silver, and thereby becoming their lord, their saviour,
+the saviour of strangers, and the saviour of the world; which had not
+been but for their plot to destroy him, their sale and their rejection
+of him.
+
+In prison Joseph innocent between two criminals; Jesus Christ on the
+cross between two thieves. Joseph foretells freedom to the one, and
+death to the other, from the same omens. Jesus Christ saves the elect,
+and condemns the outcast for the same sins. Joseph foretells only; Jesus
+Christ acts. Joseph asks him who will be saved to remember him, when he
+comes into his glory; and he whom Jesus Christ saves asks that He will
+remember him, when He comes into His kingdom.
+
+
+768
+
+The conversion of the heathen was only reserved for the grace of the
+Messiah. The Jews have been so long in opposition to them without
+success; all that Solomon and the prophets said has been useless. Sages,
+like Plato and Socrates, have not been able to persuade them.
+
+
+769
+
+After many persons had gone before, Jesus Christ at last came to
+say:[286] "Here am I, and this is the time. That which the prophets have
+said was to come in the fullness of time, I tell you My apostles will
+do. The Jews shall be cast out. Jerusalem shall be soon destroyed. And
+the heathen shall enter into the knowledge of God. My apostles shall do
+this after you have slain the heir of the vineyard."
+
+Then the apostles said to the Jews: "You shall be accursed," (_Celsus
+laughed at it_); and to the heathen, "You shall enter into the knowledge
+of God." And this then came to pass.
+
+
+770
+
+Jesus Christ came to blind those who saw clearly, and to give sight to
+the blind; to heal the sick, and leave the healthy to die; to call to
+repentance, and to justify sinners, and to leave the righteous in their
+sins; to fill the needy, and leave the rich empty.
+
+
+771
+
+_Holiness._--_Effundam spiritum meum._[287] All nations were in unbelief
+and lust. The whole world now became fervent with love. Princes
+abandoned their pomp; maidens suffered martyrdom. Whence came this
+influence? The Messiah was come. These were the effect and sign of His
+coming.
+
+
+772
+
+Destruction of the Jews and heathen by Jesus Christ: _Omnes gentes
+venient et adorabunt eum.[288] Parum est ut_,[289] etc. _Postula a
+me.[290] Adorabunt eum omnes reges.[291] Testes iniqui.[292] Dabit
+maxillam percutienti.[293] Dederunt fel in escam._[294]
+
+
+773
+
+Jesus Christ for all, Moses for a nation.
+
+The Jews blessed in Abraham: "I will bless those that bless thee."[295]
+But: "All nations blessed in his seed."[296] _Parum est ut_, etc.
+
+_Lumen ad revelationem gentium._[297]
+
+_Non fecit taliter omni nationi_,[298] said David, in speaking of the
+Law. But, in speaking of Jesus Christ, we must say: _Fecit taliter omni
+nationi. Parum est ut_, etc., Isaiah. So it belongs to Jesus Christ to
+be universal. Even the Church offers sacrifice only for the faithful.
+Jesus Christ offered that of the cross for all.
+
+
+774
+
+There is heresy in always explaining _omnes_ by "all," and heresy in not
+explaining it sometimes by "all." _Bibite ex hoc omnes_;[299] the
+Huguenots are heretics in explaining it by "all." _In quo omnes
+peccaverunt_;[300] the Huguenots are heretics in excepting the children
+of true believers. We must then follow the Fathers and tradition in
+order to know when to do so, since there is heresy to be feared on both
+sides.
+
+
+775
+
+_Ne timeas pusillus grex.[301] Timore et tremore.--Quid ergo? Ne timeas
+[modo] timeas._ Fear not, provided you fear; but if you fear not, then
+fear.
+
+_Qui me recipit, non me recipit, sed eum qui me misit._[302]
+
+_Nemo scit, neque Filius._
+
+_Nubes lucida obumbravit._
+
+Saint John[303] was to turn the hearts of the fathers to the children,
+and Jesus Christ[304] to plant division. There is not contradiction.
+
+
+776
+
+The effects _in communi_ and _in particulari_. The semi-Pelagians err in
+saying of _in communi_ what is true only _in particulari_; and the
+Calvinists in saying _in particulari_ what is true _in communi_. (Such
+is my opinion.)
+
+
+777
+
+_Omnis Judæa regio, et Jerosolomymi universi, et baptizabantur._[305]
+Because of all the conditions of men who came there. From these stones
+there _can_ come children unto Abraham.[306]
+
+
+778
+
+If men knew themselves, God would heal and pardon them. _Ne convertantur
+et sanem eos, et dimittantur eis peccata._[307]
+
+
+779
+
+Jesus Christ never condemned without hearing. To Judas: _Amice, ad quid
+venisti?_[308] To him that had not on the wedding garment, the same.
+
+
+780
+
+The types of the completeness of the Redemption, as that the sun gives
+light to all, indicate only completeness; but [_the types_] of
+exclusions, as of the Jews elected to the exclusion of the Gentiles,
+indicate exclusion.
+
+"Jesus Christ the Redeemer of all."--Yes, for He has offered, like a man
+who has ransomed all those who were willing to come to Him. If any die
+on the way, it is their misfortune; but, so far as He was concerned, He
+offered them redemption.--That holds good in this example, where he who
+ransoms and he who prevents death are two persons, but not of Jesus
+Christ, who does both these things.--No, for Jesus Christ, in the
+quality of Redeemer, is not perhaps Master of all; and thus, in so far
+as it is in Him, He is the Redeemer of all.
+
+When it is said that Jesus Christ did not die for all, you take undue
+advantage of a fault in men who at once apply this exception to
+themselves; and this is to favour despair, instead of turning them from
+it to favour hope. For men thus accustom themselves in inward virtues by
+outward customs.
+
+
+781
+
+The victory over death. "What is a man advantaged if he gain the whole
+world and lose his own soul?[309] Whosoever will save his soul, shall
+lose it."[310]
+
+"I am not come to destroy the law, but to fulfil."[311]
+
+"Lambs took not away the sins of the world, but I am the lamb which
+taketh away the sins."[312]
+
+"Moses[313] hath not led you out of captivity, and made you truly free."
+
+
+782
+
+... Then Jesus Christ comes to tell men that they have no other enemies
+but themselves; that it is their passions which keep them apart from
+God; that He comes to destroy these, and give them His grace, so as to
+make of them all one Holy Church; that He comes to bring back into this
+Church the heathen and Jews; that He comes to destroy the idols of the
+former and the superstition of the latter. To this all men are opposed,
+not only from the natural opposition of lust; but, above all, the kings
+of the earth, as had been foretold, join together to destroy this
+religion at its birth. (_Proph.: Quare fremuerunt gentes ... reges terræ
+... adversus Christum._)[314]
+
+All that is great on earth is united together; the learned, the wise,
+the kings. The first write; the second condemn; the last kill. And
+notwithstanding all these oppositions, these men, simple and weak,
+resist all these powers, subdue even these kings, these learned men and
+these sages, and remove idolatry from all the earth. And all this is
+done by the power which had foretold it.
+
+
+783
+
+Jesus Christ would not have the testimony of devils, nor of those who
+were not called, but of God and John the Baptist.
+
+
+784
+
+I consider Jesus Christ in all persons and in ourselves: Jesus Christ as
+a Father in His Father, Jesus Christ as a Brother in His Brethren, Jesus
+Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus
+Christ as Doctor and Priest in priests, Jesus Christ as Sovereign in
+princes, etc. For by His glory He is all that is great, being God; and
+by His mortal life He is all that is poor and abject. Therefore He has
+taken this unhappy condition, so that He could be in all persons, and
+the model of all conditions.
+
+
+785
+
+Jesus Christ is an obscurity (according to what the world calls
+obscurity), such that historians, writing only of important matters of
+states, have hardly noticed Him.
+
+
+786
+
+_On the fact that neither Josephus, nor Tacitus, nor other historians
+have spoken of Jesus Christ._--So far is this from telling against
+Christianity, that on the contrary it tells for it. For it is certain
+that Jesus Christ has existed; that His religion has made a great talk;
+and that these persons were not ignorant of it. Thus it is plain that
+they purposely concealed it, or that, if they did speak of it, their
+account has been suppressed or changed.
+
+
+787
+
+"I have reserved me seven thousand."[315] I love the worshippers unknown
+to the world and to the very prophets.
+
+
+788
+
+As Jesus Christ remained unknown among men, so His truth remains among
+common opinions without external difference. Thus the Eucharist among
+ordinary bread.
+
+
+789
+
+Jesus would not be slain without the forms of justice; for it is far
+more ignominious to die by justice than by an unjust sedition.
+
+
+790
+
+The false justice of Pilate only serves to make Jesus Christ suffer; for
+he causes Him to be scourged by his false justice, and afterwards puts
+Him to death. It would have been better to have put Him to death at
+once. Thus it is with the falsely just. They do good and evil works to
+please the world, and to show that they are not altogether of Jesus
+Christ; for they are ashamed of Him. And at last, under great temptation
+and on great occasions, they kill Him.
+
+
+791
+
+What man ever had more renown? The whole Jewish people foretell Him
+before His coming. The Gentile people worship Him after His coming. The
+two peoples, Gentile and Jewish, regard Him as their centre.
+
+And yet what man enjoys this renown less? Of thirty-three years, He
+lives thirty without appearing. For three years He passes as an
+impostor; the priests and the chief people reject Him; His friends and
+His nearest relatives despise Him. Finally, He dies, betrayed by one of
+His own disciples, denied by another, and abandoned by all.
+
+What part, then, has He in this renown? Never had man so much renown;
+never had man more ignominy. All that renown has served only for us, to
+render us capable of recognising Him; and He had none of it for Himself.
+
+
+792
+
+The infinite distance between body and mind is a symbol of the
+infinitely more infinite distance between mind and charity; for charity
+is supernatural.
+
+All the glory of greatness has no lustre for people who are in search of
+understanding.
+
+The greatness of clever men is invisible to kings, to the rich, to
+chiefs, and to all the worldly great.
+
+The greatness of wisdom, which is nothing if not of God, is invisible to
+the carnal-minded and to the clever. These are three orders differing in
+kind.
+
+Great geniuses have their power, their glory, their greatness, their
+victory, their lustre, and have no need of worldly greatness, with which
+they are not in keeping. They are seen, not by the eye, but by the mind;
+this is sufficient.
+
+The saints have their power, their glory, their victory, their lustre,
+and need no worldly or intellectual greatness, with which they have no
+affinity; for these neither add anything to them, nor take away anything
+from them. They are seen of God and the angels, and not of the body, nor
+of the curious mind. God is enough for them.
+
+Archimedes,[316] apart from his rank, would have the same veneration. He
+fought no battles for the eyes to feast upon; but he has given his
+discoveries to all men. Oh! how brilliant he was to the mind!
+
+Jesus Christ, without riches, and without any external exhibition of
+knowledge, is in His own order of holiness. He did not invent; He did
+not reign. But He was humble, patient, holy, holy to God, terrible to
+devils, without any sin. Oh! in what great pomp, and in what wonderful
+splendour, He is come to the eyes of the heart, which perceive wisdom!
+
+It would have been useless for Archimedes to have acted the prince in
+his books on geometry, although he was a prince.
+
+It would have been useless for our Lord Jesus Christ to come like a
+king, in order to shine forth in His kingdom of holiness. But He came
+there appropriately in the glory of His own order.
+
+It is most absurd to take offence at the lowliness of Jesus Christ, as
+if His lowliness were in the same order as the greatness which He came
+to manifest. If we consider this greatness in His life, in His passion,
+in His obscurity, in His death, in the choice of His disciples, in their
+desertion, in His secret resurrection, and the rest, we shall see it to
+be so immense, that we shall have no reason for being offended at a
+lowliness which is not of that order.
+
+But there are some who can only admire worldly greatness, as though
+there were no intellectual greatness; and others who only admire
+intellectual greatness, as though there were not infinitely higher
+things in wisdom.
+
+All bodies, the firmament, the stars, the earth and its kingdoms, are
+not equal to the lowest mind; for mind knows all these and itself; and
+these bodies nothing.
+
+All bodies together, and all minds together, and all their products, are
+not equal to the least feeling of charity. This is of an order
+infinitely more exalted.
+
+From all bodies together, we cannot obtain one little thought; this is
+impossible, and of another order. From all bodies and minds, we cannot
+produce a feeling of true charity; this is impossible, and of another
+and supernatural order.
+
+
+793
+
+Why did Jesus Christ not come in a visible manner, instead of obtaining
+testimony of Himself from preceding prophecies? Why did He cause Himself
+to be foretold in types?
+
+
+794
+
+If Jesus Christ had only come to sanctify, all Scripture and all things
+would tend to that end; and it would be quite easy to convince
+unbelievers. If Jesus Christ had only come to blind, all His conduct
+would be confused; and we would have no means of convincing unbelievers.
+But as He came _in sanctificationem et in scandalum_,[317] as Isaiah
+says, we cannot convince unbelievers, and they cannot convince us. But
+by this very fact we convince them; since we say that in His whole
+conduct there is no convincing proof on one side or the other.
+
+
+795
+
+Jesus Christ does not say that He is not of Nazareth, in order to leave
+the wicked in their blindness; nor that He is not Joseph's son.
+
+
+796
+
+_Proofs of Jesus Christ._--Jesus Christ said great things so simply,
+that it seems as though He had not thought them great; and yet so
+clearly that we easily see what He thought of them. This clearness,
+joined to this simplicity, is wonderful.
+
+
+797
+
+The style of the gospel is admirable in so many ways, and among the rest
+in hurling no invectives against the persecutors and enemies of Jesus
+Christ. For there is no such invective in any of the historians against
+Judas, Pilate, or any of the Jews.
+
+If this moderation of the writers of the Gospels had been assumed, as
+well as many other traits of so beautiful a character, and they had only
+assumed it to attract notice, even if they had not dared to draw
+attention to it themselves, they would not have failed to secure
+friends, who would have made such remarks to their advantage. But as
+they acted thus without pretence, and from wholly disinterested motives,
+they did not point it out to any one; and I believe that many such facts
+have not been noticed till now, which is evidence of the natural
+disinterestedness with which the thing has been done.
+
+
+798
+
+An artisan who speaks of wealth, a lawyer who speaks of war, of royalty,
+etc.; but the rich man rightly speaks of wealth, a king speaks
+indifferently of a great gift he has just made, and God rightly speaks
+of God.
+
+
+799
+
+Who has taught the evangelists the qualities of a perfectly heroic soul,
+that they paint it so perfectly in Jesus Christ? Why do they make Him
+weak in His agony? Do they not know how to paint a resolute death? Yes,
+for the same Saint Luke paints the death of Saint Stephen as braver than
+that of Jesus Christ.
+
+They make Him therefore capable of fear, before the necessity of dying
+has come, and then altogether brave.
+
+But when they make Him so troubled, it is when He afflicts Himself; and
+when men afflict Him, He is altogether strong.
+
+
+800
+
+_Proof of Jesus Christ._--The supposition that the apostles were
+impostors is very absurd. Let us think it out. Let us imagine those
+twelve men, assembled after the death of Jesus Christ, plotting to say
+that He was risen. By this they attack all the powers. The heart of man
+is strangely inclined to fickleness, to change, to promises, to gain.
+However little any of them might have been led astray by all these
+attractions, nay more, by the fear of prisons, tortures, and death, they
+were lost. Let us follow up this thought.
+
+
+801
+
+The apostles were either deceived or deceivers. Either supposition has
+difficulties; for it is not possible to mistake a man raised from the
+dead ...
+
+While Jesus Christ was with them, He could sustain them. But, after
+that, if He did not appear to them, who inspired them to act?
+
+
+
+
+SECTION XIII
+
+THE MIRACLES
+
+
+802
+
+_The beginning._--Miracles enable us to judge of doctrine, and doctrine
+enables us to judge of miracles.
+
+There are false miracles and true. There must be a distinction, in order
+to know them; otherwise they would be useless. Now they are not useless;
+on the contrary, they are fundamental. Now the rule which is given to us
+must be such, that it does not destroy the proof which the true miracles
+give of the truth, which is the chief end of the miracles.
+
+Moses has given two rules: that the prediction does not come to pass
+(Deut. xviii), and that they do not lead to idolatry (Deut. xiii); and
+Jesus Christ[318] one.
+
+If doctrine regulates miracles, miracles are useless for doctrine.
+
+If miracles regulate....
+
+_Objection to the rule._--The distinction of the times. One rule during
+the time of Moses, another at present.
+
+
+803
+
+_Miracle._--It is an effect, which exceeds the natural power of the
+means which are employed for it; and what is not a miracle is an effect,
+which does not exceed the natural power of the means which are employed
+for it. Thus, those who heal by invocation of the devil do not work a
+miracle; for that does not exceed the natural power of the devil.
+But ...
+
+
+804
+
+The two fundamentals; one inward, the other outward; grace and miracles;
+both supernatural.
+
+
+805
+
+Miracles and truth are necessary, because it is necessary to convince
+the entire man, in body and soul.
+
+
+806
+
+In all times, either men have spoken of the true God, or the true God
+has spoken to men.
+
+
+807
+
+Jesus Christ has verified that He was the Messiah, never in verifying
+His doctrine by Scripture and the prophecies, but always by His
+miracles.
+
+He proves by a miracle that He remits sins.
+
+Rejoice not in your miracles, said Jesus Christ, but because your names
+are written in heaven.[319]
+
+If they believe not Moses, neither will they believe one risen from the
+dead.
+
+Nicodemus recognises by His miracles that His teaching is of God.
+_Scimus quia venisti a Deo magister; nemo enim potest hæc signa facere
+quæ tu facis nisi Deus fuerit cum eo._[320] He does not judge of the
+miracles by the teaching, but of the teaching by the miracles.
+
+The Jews had a doctrine of God as we have one of Jesus Christ, and
+confirmed by miracles. They were forbidden to believe every worker of
+miracles; and they were further commanded to have recourse to the chief
+priests, and to rely on them.
+
+And thus, in regard to their prophets, they had all those reasons which
+we have for refusing to believe the workers of miracles.
+
+And yet they were very sinful in rejecting the prophets, and Jesus
+Christ, because of their miracles; and they would not have been
+culpable, if they had not seen the miracles. _Nisi fecissem ... peccatum
+non haberent._[321] Therefore all belief rests upon miracles.
+
+Prophecy is not called miracle; as Saint John speaks of the first
+miracle in Cana, and then of what Jesus Christ says to the woman of
+Samaria, when He reveals to her all her hidden life. Then He heals the
+centurion's son; and Saint John calls this "the second miracle."[322]
+
+
+808
+
+The combinations of miracles.
+
+
+809
+
+The second miracle can suppose the first, but the first cannot suppose
+the second.
+
+
+810
+
+Had it not been for the miracles, there would have been no sin in not
+believing in Jesus Christ.
+
+
+811
+
+I should not be a Christian, but for the miracles, said Saint Augustine.
+
+
+812
+
+_Miracles._--How I hate those who make men doubt of miracles!
+Montaigne[323] speaks of them as he should in two places. In one, we see
+how careful he is; and yet, in the other, he believes, and makes sport
+of unbelievers.
+
+However it may be, the Church is without proofs if they are right.
+
+
+813
+
+Montaigne against miracles.
+
+Montaigne for miracles.
+
+
+814
+
+It is not possible to have a reasonable belief against miracles.
+
+
+815
+
+Unbelievers the most credulous. They believe the miracles of Vespasian,
+in order not to believe those of Moses.
+
+
+816
+
+_Title: How it happens that men believe so many liars, who say that they
+have seen miracles, and do not believe any of those who say that they
+have secrets to make men immortal, or restore youth to them._--Having
+considered how it happens that so great credence is given to so many
+impostors, who say they have remedies, often to the length of men
+putting their lives into their hands, it has appeared to me that the
+true cause is that there are true remedies. For it would not be possible
+that there should be so many false remedies, and that so much faith
+should be placed in them, if there were none true. If there had never
+been any remedy for any ill, and all ills had been incurable, it is
+impossible that men should have imagined that they could give remedies,
+and still more impossible that so many others should have believed those
+who boasted of having remedies; in the same way as did a man boast of
+preventing death, no one would believe him, because there is no example
+of this. But as there were a number of remedies found to be true by the
+very knowledge of the greatest men, the belief of men is thereby
+induced; and, this being known to be possible, it has been therefore
+concluded that it was. For people commonly reason thus: "A thing is
+possible, therefore it is"; because the thing cannot be denied
+generally, since there are particular effects which are true, the
+people, who cannot distinguish which among these particular effects are
+true, believe them all. In the same way, the reason why so many false
+effects are credited to the moon, is that there are some true, as the
+tide.
+
+It is the same with prophecies, miracles, divination by dreams,
+sorceries, etc. For if there had been nothing true in all this, men
+would have believed nothing of them; and thus, instead of concluding
+that there are no true miracles because there are so many false, we
+must, on the contrary, say that there certainly are true miracles, since
+there are false, and that there are false miracles only because some are
+true. We must reason in the same way about religion; for it would not be
+possible that men should have imagined so many false religions, if there
+had not been a true one. The objection to this is that savages have a
+religion; but the answer is that they have heard the true spoken of, as
+appears by the deluge, circumcision, the cross of Saint Andrew, etc.
+
+
+817
+
+Having considered how it comes that there are so many false miracles,
+false revelations, sorceries, etc., it has seemed to me that the true
+cause is that there are some true; for it would not be possible that
+there should be so many false miracles, if there were none true, nor so
+many false revelations, if there were none true, nor so many false
+religions, if there were not one true. For if there had never been all
+this, it is almost impossible that men should have imagined it, and
+still more impossible that so many others should have believed it. But
+as there have been very great things true, and as they have been
+believed by great men, this impression has been the cause that nearly
+everybody is rendered capable of believing also the false. And thus,
+instead of concluding that there are no true miracles, since there are
+so many false, it must be said, on the contrary, that there are true
+miracles, since there are so many false; and that there are false ones
+only because there are true; and that in the same way there are false
+religions because there is one true.--Objection to this: savages have a
+religion. But this is because they have heard the true spoken of, as
+appears by the cross of Saint Andrew, the deluge, circumcision,
+etc.--This arises from the fact that the human mind, finding itself
+inclined to that side by the truth, becomes thereby susceptible of all
+the falsehoods of this ...
+
+
+818
+
+Jeremiah xxiii, 32. The _miracles_ of the false prophets. In the Hebrew
+and Vatable[324] they are the _tricks_.
+
+_Miracle_ does not always signify miracle. I Sam. xiv, 15; _miracle_
+signifies _fear_, and is so in the Hebrew. The same evidently in Job
+xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv, 12. _Portentum_
+signifies _simulacrum_, Jeremiah l, 38; and it is so in the Hebrew and
+Vatable. Isaiah viii, 18. Jesus Christ says that He and His will be in
+_miracles_.
+
+
+819
+
+If the devil favoured the doctrine which destroys him, he would be
+divided against himself, as Jesus Christ said. If God favoured the
+doctrine which destroys the Church, He would be divided against Himself.
+_Omne regnum divisum._[325] For Jesus Christ wrought against the devil,
+and destroyed his power over the heart, of which exorcism is the
+symbolisation, in order to establish the kingdom of God. And thus He
+adds, _Si in digito Dei ... regnum Dei ad vos_.[326]
+
+
+820
+
+There is a great difference between tempting and leading into error. God
+tempts, but He does not lead into error. To tempt is to afford
+opportunities, which impose no necessity; if men do not love God, they
+will do a certain thing. To lead into error is to place a man under the
+necessity of inferring and following out what is untrue.
+
+
+821
+
+Abraham and Gideon are above revelation. The Jews blinded themselves in
+judging of miracles by the Scripture. God has never abandoned His true
+worshippers.
+
+I prefer to follow Jesus Christ than any other, because He has miracle,
+prophecy, doctrine, perpetuity, etc.
+
+The Donatists. No miracle which obliges them to say it is the devil.
+
+The more we particularise God, Jesus Christ, the Church ...
+
+
+822
+
+If there were no false miracles, there would be certainty. If there were
+no rule to judge of them, miracles would be useless, and there would be
+no reason for believing.
+
+Now there is, humanly speaking, no human certainty, but we have reason.
+
+
+823
+
+Either God has confounded the false miracles, or He has foretold them;
+and in both ways He has raised Himself above what is supernatural with
+respect to us, and has raised us to it.
+
+
+824
+
+Miracles serve not to convert, but to condemn. (Q. 113, A. 10, _Ad._
+2.)[327]
+
+
+825
+
+_Reasons why we do not believe._
+
+John xii, 37. _Cum autem tanta signa fecisset, non credebant in eum, ut
+sermo Isayæ impleretur. Excæcavit_, etc.
+
+_Hæc dixit Isaias, quando vidit gloriam ejus et locutus est de eo._
+
+_Judæi signa petunt et Græci sapientiam quærunt, nos autem Jesum
+crucifixum. Sed plenum signis, sed plenum sapientia; vos autem Christum
+non crucifixum et religionem sine miraculis et sine sapientia._[328]
+
+What makes us not believe in the true miracles, is want of love. John:
+_Sed vos non creditis, quia non estis ex ovibus._[329] What makes us
+believe the false is want of love. II Thess. ii.
+
+The foundation of religion. It is the miracles. What then? Does God
+speak against miracles, against the foundations of the faith which we
+have in Him?
+
+If there is a God, faith in God must exist on earth. Now the miracles of
+Jesus Christ are not foretold by Antichrist, but the miracles of
+Antichrist are foretold by Jesus Christ. And so if Jesus Christ were not
+the Messiah, He would have indeed led into error. When Jesus Christ
+foretold the miracles of Antichrist, did He think of destroying faith in
+His own miracles?
+
+Moses foretold Jesus Christ, and bade to follow Him. Jesus Christ
+foretold Antichrist, and forbade to follow him.
+
+It was impossible that in the time of Moses men should keep their faith
+for Antichrist, who was unknown to them. But it is quite easy, in the
+time of Antichrist, to believe in Jesus Christ, already known.
+
+There is no reason for believing in Antichrist, which there is not for
+believing in Jesus Christ. But there are reasons for believing in Jesus
+Christ, which there are not for believing in the other.
+
+
+826
+
+Judges xiii, 23: "If the Lord were pleased to kill us, He would not have
+shewed us all these things."
+
+Hezekiah, Sennacherib.
+
+Jeremiah. Hananiah, the false prophet, dies in seven months.
+
+2 Macc. iii. The temple, ready for pillage, miraculously succoured.--2
+Macc. xv.
+
+1 Kings xvii. The widow to Elijah, who had restored her son, "By this I
+know that thy words are true."
+
+1 Kings xviii. Elijah with the prophets of Baal.
+
+In the dispute concerning the true God and the truth of religion, there
+has never happened any miracle on the side of error, and not of truth.
+
+
+827
+
+_Opposition._--Abel, Cain; Moses, the Magicians; Elijah, the false
+prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ,
+the Pharisees; St. Paul, Bar-jesus; the Apostles, the Exorcists;
+Christians, unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.
+
+
+828
+
+Jesus Christ says that the Scriptures testify of Him. But He does not
+point out in what respect.
+
+Even the prophecies could not prove Jesus Christ during His life; and
+so, men would not have been culpable for not believing in Him before His
+death, had the miracles not sufficed without doctrine. Now those who did
+not believe in Him, when He was still alive, were sinners, as He said
+Himself, and without excuse. Therefore they must have had proof beyond
+doubt, which they resisted. Now, they had not the prophecies, but only
+the miracles. Therefore the latter suffice, when the doctrine is not
+inconsistent with them; and they ought to be believed.
+
+John vii, 40. _Dispute among the Jews as among the Christians of
+to-day._ Some believed in Jesus Christ; others believed Him not, because
+of the prophecies which said that He should be born in Bethlehem. They
+should have considered more carefully whether He was not. For His
+miracles being convincing, they should have been quite sure of these
+supposed contradictions of His teaching to Scripture; and this obscurity
+did not excuse, but blinded them. Thus those who refuse to believe in
+the miracles in the present day on account of a supposed contradiction,
+which is unreal, are not excused.
+
+The Pharisees said to the people, who believed in Him, because of His
+miracles: "This people who knoweth not the law are cursed. But have any
+of the rulers or of the Pharisees believed on him? For we know that out
+of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge
+any man before it hear him, [and specially, such a man who works such
+miracles]?"
+
+
+829
+
+The prophecies were ambiguous; they are no longer so.
+
+
+830
+
+The five propositions were ambiguous; they are no longer so.
+
+
+831
+
+Miracles are no longer necessary, because we have had them already. But
+when tradition is no longer minded; when the Pope alone is offered to
+us; when he has been imposed upon; and when the true source of truth,
+which is tradition, is thus excluded; and the Pope, who is its guardian,
+is biased; the truth is no longer free to appear. Then, as men speak no
+longer of truth, truth itself must speak to men. This is what happened
+in the time of Arius. (Miracles under Diocletian and under Arius.)
+
+
+832
+
+_Miracle._--The people concluded this of themselves; but if the reason
+of it must be given to you ...
+
+It is unfortunate to be in exception to the rule. The same must be
+strict, and opposed to exception. But yet, as it is certain that there
+are exceptions to a rule, our judgment must though strict, be just.
+
+
+833
+
+John vi, 26: _Non quia vidisti signum, sed quia saturati estis._
+
+Those who follow Jesus Christ because of His miracles honour His power
+in all the miracles which it produces. But those who, making profession
+to follow Him because of His miracles, follow Him in fact only because
+He comforts them and satisfies them with worldly blessings, discredit
+His miracles, when they are opposed to their own comforts.
+
+John ix: _Non est hic homo a Deo, quia sabbatum non custodit. Alii:
+Quomodo potest homo peccator hæc signa facere?_
+
+Which is the most clear?
+
+This house is not of God; for they do not there believe that the five
+propositions are in Jansenius. Others: This house is of God; for in it
+there are wrought strange miracles.
+
+Which is the most clear?
+
+_Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non
+poterat facere quidquam._[330]
+
+
+834
+
+In the Old Testament, when they will turn you from God. In the New, when
+they will turn you from Jesus Christ. These are the occasions for
+excluding particular miracles from belief. No others need be excluded.
+
+Does it therefore follow that they would have the right to exclude all
+the prophets who came to them? No; they would have sinned in not
+excluding those who denied God, and would have sinned in excluding those
+who did not deny God.
+
+So soon, then, as we see a miracle, we must either assent to it, or have
+striking proofs to the contrary. We must see if it denies a God, or
+Jesus Christ, or the Church.
+
+
+835
+
+There is a great difference between not being for Jesus Christ and
+saying so, and not being for Jesus Christ and pretending to be so. The
+one party can do miracles, not the others. For it is clear of the one
+party, that they are opposed to the truth, but not of the others; and
+thus miracles are clearer.
+
+
+836
+
+That we must love one God only is a thing so evident, that it does not
+require miracles to prove it.
+
+
+837
+
+Jesus Christ performed miracles, then the apostles, and the first saints
+in great number; because the prophecies not being yet accomplished, but
+in the process of being accomplished by them, the miracles alone bore
+witness to them. It was foretold that the Messiah should convert the
+nations. How could this prophecy be fulfilled without the conversion of
+the nations? And how could the nations be converted to the Messiah, if
+they did not see this final effect of the prophecies which prove Him?
+Therefore, till He had died, risen again, and converted the nations, all
+was not accomplished; and so miracles were needed during all this time.
+Now they are no longer needed against the Jews; for the accomplished
+prophecies constitute a lasting miracle.
+
+
+838
+
+"Though ye believe not Me, believe at least the works."[331] He refers
+them, as it were, to the strongest proof.
+
+It had been told to the Jews, as well as to Christians, that they should
+not always believe the prophets; but yet the Pharisees and Scribes are
+greatly concerned about His miracles, and try to show that they are
+false, or wrought by the devil. For they must needs be convinced, if
+they acknowledge that they are of God.
+
+At the present day we are not troubled to make this distinction. Still
+it is very easy to do: those who deny neither God nor Jesus Christ do no
+miracles which are not certain. _Nemo facit virtutem in nomine meo, et
+cito possit de me male loqui._[332]
+
+But we have not to draw this distinction. Here is a sacred relic.[333]
+Here is a thorn from the crown of the Saviour of the world, over whom
+the prince of this world has no power, which works miracles by the
+peculiar power of the blood shed for us. Now God Himself chooses this
+house in order to display conspiciously therein His power.
+
+These are not men who do miracles by an unknown and doubtful virtue,
+which makes a decision difficult for us. It is God Himself. It is the
+instrument of the Passion of His only Son, who, being in many places,
+chooses this, and makes men come from all quarters there to receive
+these miraculous alleviations in their weaknesses.
+
+
+839
+
+The Church has three kinds of enemies: the Jews, who have never been of
+her body; the heretics, who have withdrawn from it; and the evil
+Christians, who rend her from within.
+
+These three kinds of different adversaries usually attack her in
+different ways. But here they attack her in one and the same way. As
+they are all without miracles, and as the Church has always had miracles
+against them, they have all had the same interest in evading them; and
+they all make use of this excuse, that doctrine must not be judged by
+miracles, but miracles by doctrine. There were two parties among those
+who heard Jesus Christ: those who followed His teaching on account of
+His miracles; others who said.... There were two parties in the time of
+Calvin.... There are now the Jesuits, etc.
+
+
+840
+
+Miracles furnish the test in matters of doubt, between Jews and
+heathens, Jews and Christians, Catholics and heretics, the slandered and
+slanderers, between the two crosses.
+
+But miracles would be useless to heretics; for the Church, authorised by
+miracles which have already obtained belief, tells us that they have not
+the true faith. There is no doubt that they are not in it, since the
+first miracles of the Church exclude belief of theirs. Thus there is
+miracle against miracle, both the first and greatest being on the side
+of the Church.
+
+These nuns,[334] astonished at what is said, that they are in the way of
+perdition; that their confessors are leading them to Geneva; that they
+suggest to them that Jesus Christ is not in the Eucharist, nor on the
+right hand of the Father; know that all this is false, and therefore
+offer themselves to God in this state. _Vide si via iniquitatis in me
+est._[335] What happens thereupon? This place, which is said to be the
+temple of the devil, God makes His own temple. It is said that the
+children must be taken away from it. God heals them there. It is said
+that it is the arsenal of hell. God makes of it the sanctuary of His
+grace. Lastly, they are threatened with all the fury and vengeance of
+heaven; and God overwhelms them with favours. A man would need to have
+lost his senses to conclude from this that they are therefore in the way
+of perdition.
+
+(We have without doubt the same signs as Saint Athanasius.)
+
+
+841
+
+_Si tu es Christus, dic nobis.[336]
+
+Opera quæ ego facio in nomine patris mei, hæc testimonium perhibent de
+me. Sed vos non creditis quia non estis ex ovibus meis. Oves meœ vocem
+meam audiunt._[337]
+
+John vi, 30. _Quod ergo tu facis signum ut videamus et credamus
+tibi?--Non dicunt: Quam doctrinam prædicas?
+
+Nemo potest facere signa quæ tu facis nisi Deus._[338]
+
+2 Macc. xiv, 15. _Deus qui signis evidentibus suam portionem protegit.
+
+Volumus signum videre de cœlo, tentantes eum._ Luke xi, 16.
+
+_Generatio prava signum quærit; et non dabitur.[339]
+
+Et ingemiscens ait: Quid generatio ista signum quærit?_ (Mark viii, 12.)
+They asked a sign with an evil intention.
+
+_Et non poterat facere._[340] And yet he promises them the sign of
+Jonah, the great and wonderful miracle of his resurrection.
+
+_Nisi videritis, non creditis._[341] He does not blame them for not
+believing unless there are miracles, but for not believing unless they
+are themselves spectators of them.
+
+Antichrist _in signis mendacibus_, says Saint Paul, 2 Thess. ii.
+
+_Secundum operationem Satanæ, in seductione iis qui pereunt eo quod
+charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis
+Deus optationes erroris ut credant mendacio._
+
+As in the passage of Moses: _Tentat enim vos Deus, utrum diligatis
+eum.[342]
+
+Ecce prædixi vobis: vos ergo videte._[343]
+
+
+842
+
+Here is not the country of truth. She wanders unknown amongst men. God
+has covered her with a veil, which leaves her unrecognised by those who
+do not hear her voice. Room is opened for blasphemy, even against the
+truths that are at least very likely. If the truths of the Gospel are
+published, the contrary is published too, and the questions are
+obscured, so that the people cannot distinguish. And they ask, "What
+have you to make you believed rather than others? What sign do you give?
+You have only words, and so have we. If you had miracles, good and
+well." That doctrine ought to be supported by miracles is a truth, which
+they misuse in order to revile doctrine. And if miracles happen, it is
+said that miracles are not enough without doctrine; and this is another
+truth, which they misuse in order to revile miracles.
+
+Jesus Christ cured the man born blind, and performed a number of
+miracles on the Sabbath day. In this way He blinded the Pharisees, who
+said that miracles must be judged by doctrine.
+
+"We have Moses: but, as for this fellow, we know not from whence he
+is."[344] It is wonderful that you know not whence He is, and yet He
+does such miracles.
+
+Jesus Christ spoke neither against God, nor against Moses.
+
+Antichrist and the false prophets, foretold by both Testaments, will
+speak openly against God and against Jesus Christ. Who is not hidden ...
+God would not allow him, who would be a secret enemy, to do miracles
+openly.
+
+In a public dispute where the two parties profess to be for God, for
+Jesus Christ, for the Church, miracles have never been on the side of
+the false Christians, and the other side has never been without a
+miracle.
+
+"He hath a devil." John x, 21. And others said, "Can a devil open the
+eyes of the blind?"
+
+The proofs which Jesus Christ and the apostles draw from Scripture are
+not conclusive; for they say only that Moses foretold that a prophet
+should come. But they do not thereby prove that this is He; and that is
+the whole question. These passages therefore serve only to show that
+they are not contrary to Scripture, and that there appears no
+inconsistency, but not that there is agreement. Now this is enough,
+namely, exclusion of inconsistency, along with miracles.
+
+There is a mutual duty between God and men. We must pardon Him this
+saying: Quid debui?[345] "Accuse me," said God in Isaiah.
+
+"God must fulfil His promises," etc.
+
+Men owe it to God to accept the religion which He sends. God owes it to
+men not to lead them into error. Now, they would be led into error, if
+the workers of miracles announced a doctrine which should not appear
+evidently false to the light of common sense, and if a greater worker of
+miracles had not already warned men not to believe them.
+
+Thus, if there were divisions in the Church, and the Arians, for
+example, who declared themselves founded on Scripture just as the
+Catholics, had done miracles, and not the Catholics, men should have
+been led into error.
+
+For, as a man, who announces to us the secrets of God, is not worthy to
+be believed on his private authority, and that is why the ungodly doubt
+him; so when a man, as a token of the communion which he has with God,
+raises the dead, foretells the future, removes the seas, heals the sick,
+there is none so wicked as not to bow to him, and the incredulity of
+Pharaoh and the Pharisees is the effect of a supernatural obduracy.
+
+When, therefore, we see miracles and a doctrine not suspicious, both on
+one side, there is no difficulty. But when we see miracles and
+suspicious doctrine on the same side, we must then see which is the
+clearest. Jesus Christ was suspected.
+
+Bar-jesus blinded.[346] The power of God surpasses that of His enemies.
+
+The Jewish exorcists[347] beaten by the devils, saying, "Jesus I know,
+and Paul I know; but who are ye?"
+
+Miracles are for doctrine, and not doctrine for miracles.
+
+If the miracles are true, shall we be able to persuade men of all
+doctrine? No; for this will not come to pass. _Si angelus_.[348] ...
+
+Rule: we must judge of doctrine by miracles; we must judge of miracles
+by doctrine. All this is true, but contains no contradiction.
+
+For we must distinguish the times.
+
+How glad you are to know the general rules, thinking thereby to set up
+dissension, and render all useless! We shall prevent you, my father;
+truth is one and constant.
+
+It is impossible, from the duty of God to men, that a man, hiding his
+evil teaching, and only showing the good, saying that he conforms to God
+and the Church, should do miracles so as to instil insensibly a false
+and subtle doctrine. This cannot happen.
+
+And still less, that God, who knows the heart, should perform miracles
+in favour of such a one.
+
+
+843
+
+The three marks of religion: perpetuity, a good life, miracles. They
+destroy perpetuity by their doctrine of probability; a good life by
+their morals; miracles by destroying either their truth or the
+conclusions to be drawn from them.
+
+If we believe them, the Church will have nothing to do with perpetuity,
+holiness, and miracles. The heretics deny them, or deny the conclusions
+to be drawn from them; they do the same. But one would need to have no
+sincerity in order to deny them, or again to lose one's senses in order
+to deny the conclusions to be drawn from them.
+
+Nobody has ever suffered martyrdom for the miracles which he says he has
+seen; for the folly of men goes perhaps to the length of martyrdom, for
+those which the Turks believe by tradition, but not for those which they
+have seen.
+
+
+844
+
+The heretics have always attacked these three marks, which they have
+not.
+
+
+845
+
+_First objection_: "An angel from heaven.[349] We must not judge of
+truth by miracles, but of miracles by truth. Therefore the miracles are
+useless."
+
+Now they are of use, and they must not be in opposition to the truth.
+Therefore what Father Lingende[350] has said, that "God will not permit
+that a miracle may lead into error...."
+
+When there shall be a controversy in the same Church, miracle will
+decide.
+
+_Second objection_: "But Antichrist will do miracles."
+
+The magicians of Pharaoh did not entice to error. Thus we cannot say to
+Jesus respecting Antichrist, "You have led me into error." For
+Antichrist will do them against Jesus Christ, and so they cannot lead
+into error. Either God will not permit false miracles, or He will
+procure greater.
+
+[Jesus Christ has existed since the beginning of the world: this is more
+impressive than all the miracles of Antichrist.]
+
+If in the same Church there should happen a miracle on the side of those
+in error, men would be led into error. Schism is visible; a miracle is
+visible. But schism is more a sign of error than a miracle is a sign of
+truth. Therefore a miracle cannot lead into error.
+
+But apart from schism, error is not so obvious as a miracle is obvious.
+Therefore a miracle could lead into error.
+
+_Ubi est Deus tuus?_[351] Miracles show Him, and are a light.
+
+
+846
+
+One of the anthems for Vespers at Christmas: _Exortum est in tenebris
+lumen rectis corde._[352]
+
+
+847
+
+If the compassion of God is so great that He instructs us to our
+benefit, even when He hides Himself, what light ought we not to expect
+from Him when He reveals Himself?
+
+
+848
+
+Will _Est et non est_ be received in faith itself as well as in
+miracles? And if it is inseparable in the others ...
+
+When Saint Xavier[353] works miracles.--[Saint Hilary. "Ye wretches, who
+oblige us to speak of miracles."]
+
+Unjust judges, make not your own laws on the moment; judge by those
+which are established, and by yourselves. _Væ qui conditis leges
+iniquas._[354]
+
+Miracles endless, false.
+
+In order to weaken your adversaries, you disarm the whole Church.
+
+If they say that our salvation depends upon God, they are "heretics." If
+they say that they are obedient to the Pope, that is "hypocrisy." If
+they are ready to subscribe to all the articles, that is not enough. If
+they say that a man must not be killed for an apple, "they attack the
+morality of Catholics." If miracles are done among them, it is not a
+sign of holiness, and is, on the contrary, a symptom of heresy.
+
+This way in which the Church has existed is that truth has been without
+dispute, or, if it has been contested, there has been the Pope, or,
+failing him, there has been the Church.
+
+
+849
+
+The five propositions[355] condemned, but no miracle; for the truth was
+not attacked. But the Sorbonne ... but the bull....
+
+It is impossible that those who love God with all their heart should
+fail to recognise the Church; so evident is she.--It is impossible that
+those who do not love God should be convinced of the Church.
+
+Miracles have such influence that it was necessary that God should warn
+men not to believe in them in opposition to Him, all clear as it is that
+there is a God. Without this they would have been able to disturb men.
+
+And thus so far from these passages, Deut. xiii, making against the
+authority of the miracles, nothing more indicates their influence. And
+the same in respect of Antichrist. "To seduce, if it were possible, even
+the elect."[356]
+
+
+850
+
+The history of the man born blind.
+
+What says Saint Paul? Does he continually speak of the evidence of the
+prophecies? No, but of his own miracle. What says Jesus Christ? Does He
+speak of the evidence of the prophecies? No; His death had not fulfilled
+them. But He says, _Si non fecissem_.[357] Believe the works.
+
+Two supernatural foundations of our wholly supernatural religion; one
+visible, the other invisible; miracles with grace, miracles without
+grace.
+
+The synagogue, which had been treated with love as a type of the Church,
+and with hatred, because it was only the type, has been restored, being
+on the point of falling when it was well with God, and thus a type.
+
+Miracles prove the power which God has over hearts, by that which He
+exercises over bodies.
+
+The Church has never approved a miracle among heretics.
+
+Miracles a support of religion: they have been the test of Jews; they
+have been the test of Christians, saints, innocents, and true believers.
+
+A miracle among schismatics is not so much to be feared; for schism,
+which is more obvious than a miracle, visibly indicates their error. But
+when there is no schism, and error is in question, miracle decides.
+
+_Si non fecissem quæ alius non fecit._ The wretches who have obliged us
+to speak of miracles.
+
+Abraham and Gideon confirm faith by miracles.
+
+Judith. God speaks at last in their greatest oppression.
+
+If the cooling of love leaves the Church almost without believers,
+miracles will rouse them. This is one of the last effects of grace.
+
+If one miracle were wrought among the Jesuits!
+
+When a miracle disappoints the expectation of those in whose presence it
+happens, and there is a disproportion between the state of their faith
+and the instrument of the miracle, it ought then to induce them to
+change. But with you it is otherwise. There would be as much reason in
+saying that, if the Eucharist raised a dead man, it would be necessary
+for one to turn a Calvinist rather than remain a Catholic. But when it
+crowns the expectation, and those, who hoped that God would bless the
+remedies, see themselves healed without remedies ...
+
+_The ungodly._--No sign has ever happened on the part of the devil
+without a stronger sign on the part of God, or even without it having
+been foretold that such would happen.
+
+
+851
+
+Unjust persecutors of those whom God visibly protects. If they reproach
+you with your excesses, "they speak as the heretics." If they say that
+the grace of Jesus Christ distinguishes us, "they are heretics." If they
+do miracles, "it is the mark of their heresy."
+
+Ezekiel.--They say: These are the people of God who speak thus.
+
+It is said, "Believe in the Church";[358] but it is not said, "Believe
+in miracles"; because the last is natural, and not the first. The one
+had need of a precept, not the other. Hezekiah.
+
+The synagogue was only a type, and thus it did not perish; and it was
+only a type, and so it is decayed. It was a type which contained the
+truth, and thus it has lasted until it no longer contained the truth.
+
+My reverend father, all this happened in types. Other religions perish;
+this one perishes not.
+
+Miracles are more important than you think. They have served for the
+foundation, and will serve for the continuation of the Church till
+Antichrist, till the end.
+
+The two witnesses.
+
+In the Old Testament and the New, miracles are performed in connection
+with types. Salvation, or a useless thing, if not to show that we must
+submit to the Scriptures: type of the sacrament.
+
+
+852
+
+[We must judge soberly of divine ordinances, my father.
+
+Saint Paul in the isle of Malta.]
+
+
+853
+
+The hardness of the Jesuits, then, surpasses that of the Jews, since
+those refused to believe Jesus Christ innocent only because they doubted
+if His miracles were of God. Whereas the Jesuits, though unable to doubt
+that the miracles of Port-Royal are of God, do not cease to doubt still
+the innocence of that house.
+
+
+854
+
+I suppose that men believe miracles. You corrupt religion either in
+favour of your friends, or against your enemies. You arrange it at your
+will.
+
+
+855
+
+_On the miracle._--As God has made no family more happy, let it also be
+the case that He find none more thankful.
+
+
+
+
+SECTION XIV
+
+APPENDIX: POLEMICAL FRAGMENTS
+
+
+856
+
+_Clearness, obscurity._--There would be too great darkness, if truth had
+not visible signs. This is a wonderful one, that it has always been
+preserved in one Church and one visible assembly [of men]. There would
+be too great clearness, if there were only one opinion in this Church.
+But in order to recognise what is true, one has only to look at what has
+always existed; for it is certain that truth has always existed, and
+that nothing false has always existed.
+
+
+857
+
+The history of the Church ought properly to be called the history of
+truth.
+
+
+858
+
+There is a pleasure in being in a ship beaten about by a storm, when we
+are sure that it will not founder. The persecutions which harass the
+Church are of this nature.
+
+
+859
+
+In addition to so many other signs of piety, they[359] are also
+persecuted, which is the best sign of piety.
+
+
+860
+
+The Church is in an excellent state, when it is sustained by God only.
+
+
+861
+
+The Church has always been attacked by opposite errors, but perhaps
+never at the same time, as now. And if she suffer more because of the
+multiplicity of errors, she derives this advantage from it, that they
+destroy each other.
+
+She complains of both, but far more of the Calvinists, because of the
+schism.
+
+It is certain that many of the two opposite sects are deceived. They
+must be disillusioned.
+
+Faith embraces many truths which seem to contradict each other. _There
+is a time to laugh, and a time to weep_,[360] etc. _Responde. Ne
+respondeas_,[361] etc.
+
+The source of this is the union of the two natures in Jesus Christ; and
+also the two worlds (the creation of a new heaven and a new earth; a new
+life and a new death; all things double, and the same names remaining);
+and finally the two natures that are in the righteous, (for they are the
+two worlds, and a member and image of Jesus Christ. And thus all the
+names suit them: righteous, yet sinners; dead, yet living; living, yet
+dead; elect, yet outcast, etc.).
+
+There are then a great number of truths, both of faith and of morality,
+which seem contradictory, and which all hold good together in a
+wonderful system. The source of all heresies is the exclusion of some of
+these truths; and the source of all the objections which the heretics
+make against us is the ignorance of some of our truths. And it generally
+happens that, unable to conceive the connection of two opposite truths,
+and believing that the admission of one involves the exclusion of the
+other, they adhere to the one, exclude the other, and think of us as
+opposed to them. Now exclusion is the cause of their heresy; and
+ignorance that we hold the other truth causes their objections.
+
+1st example: Jesus Christ is God and man. The Arians, unable to
+reconcile these things, which they believe incompatible, say that He is
+man; in this they are Catholics. But they deny that He is God; in this
+they are heretics. They allege that we deny His humanity; in this they
+are ignorant.
+
+2nd example: On the subject of the Holy Sacrament. We believe that, the
+substance of the bread being changed, and being consubstantial with that
+of the body of our Lord, Jesus Christ is therein really present. That is
+one truth. Another is that this Sacrament is also a type of the cross
+and of glory, and a commemoration of the two. That is the Catholic
+faith, which comprehends these two truths which seem opposed.
+
+The heresy of to-day, not conceiving that this Sacrament contains at the
+same time both the presence of Jesus Christ and a type of Him, and that
+it is a sacrifice and a commemoration of a sacrifice, believes that
+neither of these truths can be admitted without excluding the other for
+this reason.
+
+They fasten to this point alone, that this Sacrament is typical; and in
+this they are not heretics. They think that we exclude this truth; hence
+it comes that they raise so many objections to us out of the passages of
+the Fathers which assert it. Finally, they deny the presence; and in
+this they are heretics.
+
+3rd example: Indulgences.
+
+The shortest way, therefore, to prevent heresies is to instruct in all
+truths; and the surest way to refute them is to declare them all. For
+what will the heretics say?
+
+In order to know whether an opinion is a Father's ...
+
+
+862
+
+All err the more dangerously, as they each follow a truth. Their fault
+is not in following a falsehood, but in not following another truth.
+
+
+863
+
+Truth is so obscure in these times, and falsehood so established, that
+unless we love the truth, we cannot know it.
+
+
+864
+
+If there is ever a time in which we must make profession of two opposite
+truths, it is when we are reproached for omitting one. Therefore the
+Jesuits and Jansenists are wrong in concealing them, but the Jansenists
+more so, for the Jesuits have better made profession of the two.
+
+
+865
+
+Two kinds of people make things equal to one another, as feasts to
+working days, Christians to priests, all things among them, etc. And
+hence the one party conclude that what is then bad for priests is also
+so for Christians, and the other that what is not bad for Christians is
+lawful for priests.
+
+
+866
+
+If the ancient Church was in error, the Church is fallen. If she should
+be in error to-day, it is not the same thing; for she has always the
+superior maxim of tradition from the hand of the ancient Church; and so
+this submission and this conformity to the ancient Church prevail and
+correct all. But the ancient Church did not assume the future Church,
+and did not consider her, as we assume and consider the ancient.
+
+
+867
+
+That which hinders us in comparing what formerly occurred in the Church
+with what we see there now, is that we generally look upon Saint
+Athanasius,[362] Saint Theresa, and the rest, as crowned with glory, and
+acting towards us as gods. Now that time has cleared up things, it does
+so appear. But at the time when he was persecuted, this great saint was
+a man called Athanasius; and Saint Theresa was a nun. "Elias was a man
+subject to like passions as we are," says Saint James, to disabuse
+Christians of that false idea which makes us reject the example of the
+saints, as disproportioned to our state. "They were saints," say we,
+"they are not like us." What then actually happened? Saint Athanasius
+was a man called Athanasius, accused of many crimes, condemned by such
+and such a council for such and such a crime. All the bishops assented
+to it, and finally the Pope. What said they to those who opposed this?
+That they disturbed the peace, that they created schism, etc.
+
+Zeal, light. Four kinds of persons: zeal without knowledge; knowledge
+without zeal; neither knowledge nor zeal; both zeal and knowledge. The
+first three condemned him. The last acquitted him, were excommunicated
+by the Church, and yet saved the Church.
+
+
+868
+
+If Saint Augustine came at the present time, and was as little
+authorised as his defenders, he would accomplish nothing. God directs
+His Church well, by having sent him before with authority.
+
+
+869
+
+God has not wanted to absolve without the Church. As she has part in the
+offence, He desires her to have part in the pardon. He associates her
+with this power, as kings their parliaments. But if she absolves or
+binds without God, she is no longer the Church. For, as in the case of
+parliament, even if the king have pardoned a man, it must be ratified;
+but if parliament ratifies without the king, or refuses to ratify on the
+order of the king, it is no longer the parliament of the king, but a
+rebellious assembly.
+
+
+870
+
+_The Church, the Pope. Unity, plurality._--Considering the Church as a
+unity, the Pope, who is its head, is as the whole. Considering it as a
+plurality, the Pope is only a part of it. The Fathers have considered
+the Church now in the one way, now in the other. And thus they have
+spoken differently of the Pope. (Saint Cyprian: _Sacerdos Dei._) But in
+establishing one of these truths, they have not excluded the other.
+Plurality which is not reduced to unity is confusion; unity which does
+not depend on plurality is tyranny. There is scarcely any other country
+than France in which it is permissible to say that the Council is above
+the Pope.
+
+
+871
+
+The Pope is head. Who else is known of all? Who else is recognised by
+all, having power to insinuate himself into all the body, because he
+holds the principal shoot, which insinuates itself everywhere? How easy
+it was to make this degenerate into tyranny! That is why Christ has laid
+down for them this precept: _Vos autem non sic._[363]
+
+
+872
+
+The Pope hates and fears the learned, who do not submit to him at will.
+
+
+873
+
+We must not judge of what the Pope is by some words of the Fathers--as
+the Greeks said in a council, important rules--but by the acts of the
+Church and the Fathers, and by the canons.
+
+_Duo aut tres in unum._[364] Unity and plurality. It is an error to
+exclude one of the two, as the papists do who exclude plurality, or the
+Huguenots who exclude unity.
+
+
+874
+
+Would the Pope be dishonoured by having his knowledge from God and
+tradition; and is it not dishonouring him to separate him from this holy
+union?
+
+
+875
+
+God does not perform miracles in the ordinary conduct of His Church. It
+would be a strange miracle if infallibility existed in one man. But it
+appears so natural for it to reside in a multitude, since the conduct
+of God is hidden under nature, as in all His other works.
+
+
+876
+
+Kings dispose of their own power; but the Popes cannot dispose of
+theirs.
+
+
+877
+
+_Summum jus, summa injuria._
+
+The majority is the best way, because it is visible, and has strength to
+make itself obeyed. Yet it is the opinion of the least able.
+
+If men could have done it, they would have placed might in the hands of
+justice. But as might does not allow itself to be managed as men want,
+because it is a palpable quality, whereas justice is a spiritual quality
+of which men dispose as they please, they have placed justice in the
+hands of might. And thus that is called just which men are forced to
+obey.
+
+Hence comes the right of the sword, for the sword gives a true right.
+Otherwise we should see violence on one side and justice on the other
+(end of the twelfth _Provincial_). Hence comes the injustice of the
+Fronde,[365] which raises its alleged justice against power. It is not
+the same in the Church, for there is a true justice and no violence.
+
+
+878
+
+_Injustice._--Jurisdiction is not given for the sake of the judge, but
+for that of the litigant. It is dangerous to tell this to the people.
+But the people have too much faith in you; it will not harm them, and
+may serve you. It should therefore be made known. _Pasce oves
+meas_,[366] non _tuas_. You owe me pasturage.
+
+
+879
+
+Men like certainty. They like the Pope to be infallible in faith, and
+grave doctors to be infallible in morals, so as to have certainty.
+
+
+880
+
+The Church teaches, and God inspires, both infallibly. The work of the
+Church is of use only as a preparation for grace or condemnation. What
+it does is enough for condemnation, not for inspiration.
+
+
+881
+
+Every time the Jesuits may impose upon the Pope, they will make all
+Christendom perjured.
+
+The Pope is very easily imposed upon, because of his occupations, and
+the confidence which he has in the Jesuits; and the Jesuits are very
+capable of imposing upon him by means of calumny.
+
+
+882
+
+The wretches who have obliged me to speak of the basis of religion.
+
+
+883
+
+Sinners purified without penitence; the righteous justified without
+love; all Christians without the grace of Jesus Christ; God without
+power over the will of men; a predestination without mystery; a
+redemption without certitude!
+
+
+884
+
+Any one is made a priest, who wants to be so, as under Jeroboam.[367]
+
+It is a horrible thing that they propound to us the discipline of the
+Church of to-day as so good, that it is made a crime to desire to change
+it. Formerly it was infallibly good, and it was thought that it could be
+changed without sin; and now, such as it is, we cannot wish it changed!
+It has indeed been permitted to change the custom of not making priests
+without such great circumspection, that there were hardly any who were
+worthy; and it is not allowed to complain of the custom which makes so
+many who are unworthy!
+
+
+885
+
+_Heretics._--Ezekiel. All the heathen, and also the Prophet, spoke evil
+of Israel. But the Israelites were so far from having the right to say
+to him, "You speak like the heathen," that he is most forcible upon
+this, that the heathen say the same as he.
+
+
+886
+
+The Jansenists are like the heretics in the reformation of morality; but
+you are like them in evil.
+
+
+887
+
+You are ignorant of the prophecies, if you do not know that all this
+must happen; princes, prophets, Pope, and even the priests. And yet the
+Church is to abide. By the grace of God we have not come to that. Woe to
+these priests! But we hope that God will bestow His mercy upon us that
+we shall not be of them.
+
+Saint Peter, ii: false prophets in the past, the image of future ones.
+
+
+888
+
+... So that if it is true, on the one hand, that some lax monks, and
+some corrupt casuists, who are not members of the hierarchy, are steeped
+in these corruptions, it is, on the other hand, certain that the true
+pastors of the Church, who are the true guardians of the Divine Word,
+have preserved it unchangeably against the efforts of those who have
+attempted to destroy it.
+
+And thus true believers have no pretext to follow that laxity, which is
+only offered to them by the strange hands of these casuists, instead of
+the sound doctrine which is presented to them by the fatherly hands of
+their own pastors. And the ungodly and heretics have no ground for
+publishing these abuses as evidence of imperfection in the providence of
+God over His Church; since, the Church consisting properly in the body
+of the hierarchy, we are so far from being able to conclude from the
+present state of matters that God has abandoned her to corruption, that
+it has never been more apparent than at the present time that God
+visibly protects her from corruption.
+
+For if some of these men, who, by an extraordinary vocation, have made
+profession of withdrawing from the world and adopting the monks' dress,
+in order to live in a more perfect state than ordinary Christians, have
+fallen into excesses which horrify ordinary Christians, and have become
+to us what the false prophets were among the Jews; this is a private and
+personal misfortune, which must indeed be deplored, but from which
+nothing can be inferred against the care which God takes of His Church;
+since all these things are so clearly foretold, and it has been so long
+since announced that these temptations would arise from people of this
+kind; so that when we are well instructed, we see in this rather
+evidence of the care of God than of His forgetfulness in regard to us.
+
+
+889
+
+Tertullian: _Nunquam Ecclesia reformabitur._
+
+
+890
+
+Heretics, who take advantage of the doctrine of the Jesuits, must be
+made to know that it is not that of the Church [_the doctrine of the
+Church_], and that our divisions do not separate us from the altar.
+
+
+891
+
+If in differing we condemned, you would be right. Uniformity without
+diversity is useless to others; diversity without uniformity is ruinous
+for us. The one is harmful outwardly; the other inwardly.
+
+
+892
+
+By showing the truth, we cause it to be believed; but by showing the
+injustice of ministers, we do not correct it. Our mind is assured by a
+proof of falsehood; our purse is not made secure by proof of injustice.
+
+
+893
+
+Those who love the Church lament to see the corruption of morals; but
+laws at least exist. But these corrupt the laws. The model is damaged.
+
+
+894
+
+Men never do evil so completely and cheerfully as when they do it from
+religious conviction.
+
+
+895
+
+It is in vain that the Church has established these words, anathemas,
+heresies, etc. They are used against her.
+
+
+896
+
+The servant knoweth not what his lord doeth, for the master tells him
+only the act and not the intention.[368] And this is why he often obeys
+slavishly, and defeats the intention. But Jesus Christ has told us the
+object. And you defeat that object.
+
+
+897
+
+They cannot have perpetuity, and they seek universality; and therefore
+they make the whole Church corrupt, that they may be saints.
+
+
+898
+
+_Against those who misuse passages of Scripture, and who pride
+themselves in finding one which seems to favour their error._--The
+chapter for Vespers, Passion Sunday, the prayer for the king.
+
+Explanation of these words: "He that is not with me is against me."[369]
+And of these others: "He that is not against you is for you."[370] A
+person who says: "I am neither for nor against", we ought to reply to
+him ...
+
+
+899
+
+He who will give the meaning of Scripture, and does not take it from
+Scripture, is an enemy of Scripture. (Aug., _De Doct. Christ._)
+
+
+900
+
+_Humilibus dat gratiam; an ideo non dedit humilitatem?[371]
+
+Sui eum non receperunt; quotquot autem non receperunt an non erant
+sui?_[372]
+
+
+901
+
+"It must indeed be," says Feuillant, "that this is not so certain; for
+controversy indicates uncertainty, (Saint Athanasius, Saint Chrysostom,
+morals, unbelievers)."
+
+The Jesuits have not made the truth uncertain, but they have made their
+own ungodliness certain.
+
+Contradiction has always been permitted, in order to blind the wicked;
+for all that offends truth or love is evil. This is the true principle.
+
+
+902
+
+All religions and sects in the world have had natural reason for a
+guide. Christians alone have been constrained to take their rules from
+without themselves, and to acquaint themselves with those which Jesus
+Christ bequeathed to men of old to be handed down to true believers.
+This constraint wearies these good Fathers. They desire, like other
+people, to have liberty to follow their own imaginations. It is in vain
+that we cry to them, as the prophets said to the Jews of old: "Enter
+into the Church; acquaint yourselves with the precepts which the men of
+old left to her, and follow those paths." They have answered like the
+Jews: "We will not walk in them; but we will follow the thoughts of our
+hearts"; and they have said, "We will be as the other nations."[373]
+
+
+903
+
+They make a rule of exception.
+
+Have the men of old given absolution before penance? Do this as
+exceptional. But of the exception you make a rule without exception, so
+that you do not even want the rule to be exceptional.
+
+
+904
+
+_On confessions and absolutions without signs of regret._
+
+God regards only the inward; the Church judges only by the outward. God
+absolves as soon as He sees penitence in the heart; the Church when she
+sees it in works. God will make a Church pure within, which confounds,
+by its inward and entirely spiritual holiness, the inward impiety of
+proud sages and Pharisees; and the Church will make an assembly of men
+whose external manners are so pure as to confound the manners of the
+heathen. If there are hypocrites among them, but so well disguised that
+she does not discover their venom, she tolerates them; for, though they
+are not accepted of God, whom they cannot deceive, they are of men, whom
+they do deceive. And thus she is not dishonoured by their conduct, which
+appears holy. But you want the Church to judge neither of the inward,
+because that belongs to God alone, nor of the outward, because God
+dwells only upon the inward; and thus, taking away from her all choice
+of men, you retain in the Church the most dissolute, and those who
+dishonour her so greatly, that the synagogues of the Jews and sects of
+philosophers would have banished them as unworthy, and have abhorred
+them as impious.
+
+
+905
+
+The easiest conditions to live in according to the world are the most
+difficult to live in according to God, and vice versa. Nothing is so
+difficult according to the world as the religious life; nothing is
+easier than to live it according to God. Nothing is easier, according to
+the world, than to live in high office and great wealth; nothing is more
+difficult than to live in them according to God, and without acquiring
+an interest in them and a liking for them.
+
+
+906
+
+The casuists submit the decision to the corrupt reason, and the choice
+of decisions to the corrupt will, in order that all that is corrupt in
+the nature of man may contribute to his conduct.
+
+
+907
+
+But is it _probable_ that _probability_ gives assurance?
+
+Difference between rest and security of conscience. Nothing gives
+certainty but truth; nothing gives rest but the sincere search for
+truth.
+
+
+908
+
+The whole society itself of their casuists cannot give assurance to a
+conscience in error, and that is why it is important to choose good
+guides.
+
+Thus they will be doubly culpable, both in having followed ways which
+they should not have followed, and in having listened to teachers to
+whom they should not have listened.
+
+
+909
+
+Can it be anything but compliance with the world which makes you find
+things probable? Will you make us believe that it is truth, and that if
+duelling were not the fashion, you would find it probable that they
+might fight, considering the matter in itself?
+
+
+910
+
+Must we kill to prevent there being any wicked? This is to make both
+parties wicked instead of one. _Vince in bono malum._[374] (Saint
+Augustine.)
+
+
+911
+
+_Universal._--Ethics and language are special, but universal sciences.
+
+
+912
+
+_Probability._--Each one can employ it; no one can take it away.
+
+
+913
+
+They allow lust to act, and check scruples; whereas they should do the
+contrary.
+
+
+914
+
+_Montalte._[375]--Lax opinions please men so much, that it is strange
+that theirs displease. It is because they have exceeded all bounds.
+Again, there are many people who see the truth, and who cannot attain to
+it; but there are few who do not know that the purity of religion is
+opposed to our corruptions. It is absurd to say that an eternal
+recompense is offered to the morality of Escobar.
+
+
+915
+
+_Probability._--They have some true principles; but they misuse them.
+Now, the abuse of truth ought to be as much punished as the introduction
+of falsehood.
+
+As if there were two hells, one for sins against love, the other for
+those against justice!
+
+
+916
+
+_Probability._[376]--The earnestness of the saints in seeking the truth
+was useless, if the probable is trustworthy. The fear of the saints who
+have always followed the surest way (Saint Theresa having always
+followed her confessor).
+
+
+917
+
+Take away _probability_, and you can no longer please the world; give
+_probability_, and you can no longer displease it.
+
+
+918
+
+These are the effects of the sins of the peoples and of the Jesuits. The
+great have wished to be flattered. The Jesuits have wished to be loved
+by the great. They have all been worthy to be abandoned to the spirit of
+lying, the one party to deceive, the others to be deceived. They have
+been avaricious, ambitious, voluptuous. _Coacervabunt tibi
+magistros._[377] Worthy disciples of such masters, they have sought
+flatterers, and have found them.
+
+
+919
+
+If they do not renounce their doctrine of probability, their good maxims
+are as little holy as the bad, for they are founded on human authority;
+and thus, if they are more just, they will be more reasonable, but not
+more holy. They take after the wild stem on which they are grafted.
+
+If what I say does not serve to enlighten you, it will be of use to the
+people.
+
+If these[378] are silent, the stones will speak.
+
+Silence is the greatest persecution; the saints were never silent. It is
+true that a call is necessary; but it is not from the decrees of the
+Council that we must learn whether we are called, it is from the
+necessity of speaking. Now, after Rome has spoken, and we think that she
+has condemned the truth, and that they have written it, and after the
+books which have said the contrary are censured; we must cry out so much
+the louder, the more unjustly we are censured, and the more violently
+they would stifle speech, until there come a Pope who hears both
+parties, and who consults antiquity to do justice. So the good Popes
+will find the Church still in outcry.
+
+The Inquisition and the Society[379] are the two scourges of the truth.
+
+Why do you not accuse them of Arianism? For, though they have said that
+Jesus Christ is God, perhaps they mean by it not the natural
+interpretation, but as it is said, _Dii estis_.
+
+If my Letters are condemned at Rome, that which I condemn in them is
+condemned in heaven. _Ad tuum, Domine Jesu, tribunal appello._
+
+You yourselves are corruptible.
+
+I feared that I had written ill, seeing myself condemned; but the
+example of so many pious writings makes me believe the contrary. It is
+no longer allowable to write well, so corrupt or ignorant is the
+Inquisition!
+
+"It is better to obey God than men."
+
+I fear nothing; I hope for nothing. It is not so with the bishops.
+Port-Royal fears, and it is bad policy to disperse them; for they will
+fear no longer and will cause greater fear. I do not even fear your like
+censures, if they are not founded on those of tradition. Do you censure
+all? What! even my respect? No. Say then what, or you will do nothing,
+if you do not point out the evil, and why it is evil. And this is what
+they will have great difficulty in doing.
+
+_Probability._--They have given a ridiculous explanation of certitude;
+for, after having established that all their ways are sure, they have no
+longer called that sure which leads to heaven without danger of not
+arriving there by it, but that which leads there without danger of going
+out of that road.
+
+
+920
+
+... The saints indulge in subtleties in order to think themselves
+criminals, and impeach their better actions. And these indulge in
+subtleties in order to excuse the most wicked.
+
+The heathen sages erected a structure equally fine outside, but upon a
+bad foundation; and the devil deceived men by this apparent resemblance
+based upon the most different foundation.
+
+Man never had so good a cause as I; and others have never furnished so
+good a capture as you....
+
+The more they point out weakness in my person, the more they authorise
+my cause.
+
+You say that I am a heretic. Is that lawful? And if you do not fear that
+men do justice, do you not fear that God does justice?
+
+You will feel the force of the truth, and you will yield to it ...
+
+There is something supernatural in such a blindness. _Digna
+necessitas.[380] Mentiris impudentissime_ ...
+
+_Doctrina sua noscitur vir_ ...
+
+False piety, a double sin.
+
+I am alone against thirty thousand. No. Protect, you, the court;
+protect, you, deception; let me protect the truth. It is all my
+strength. If I lose it, I am undone. I shall not lack accusations, and
+persecutions. But I possess the truth, and we shall see who will take it
+away.
+
+I do not need to defend religion, but you do not need to defend error
+and injustice. Let God, out of His compassion, having no regard to the
+evil which is in me, and having regard to the good which is in you,
+grant us all grace that truth may not be overcome in my hands, and that
+falsehood ...
+
+
+921
+
+_Probable._--Let us see if we seek God sincerely, by comparison of the
+things which we love. It is _probable_ that this food will not poison
+me. It is _probable_ that I shall not lose my action by not prosecuting
+it ...
+
+
+922
+
+It is not absolution only which remits sins by the sacrament of penance,
+but contrition, which is not real if it does not seek the sacrament.
+
+
+923
+
+People who do not keep their word, without faith, without honour,
+without truth, deceitful in heart, deceitful in speech; for which that
+amphibious animal in fable was once reproached, which held itself in a
+doubtful position between the fish and the birds ...
+
+It is important to kings and princes to be considered pious; and
+therefore they must confess themselves to you.
+
+
+
+
+NOTES
+
+
+The following brief notes are mainly based on those of M. Brunschvicg.
+But those of MM. Faugère, Molinier, and Havet have also been consulted.
+The biblical references are to the Authorised English Version. Those in
+the text are to the Vulgate, except where it has seemed advisable to
+alter the reference to the English Version.
+
+
+[1] P. 1, l. 1. _The difference between the mathematical and the
+    intuitive mind._--Pascal is here distinguishing the logical or
+    discursive type of mind, a good example of which is found in
+    mathematical reasoning, and what we should call the intuitive type
+    of mind, which sees everything at a glance. A practical man of sound
+    judgment exemplifies the latter; for he is in fact guided by
+    impressions of past experience, and does not consciously reason from
+    general principles.
+
+[2] P. 2, l. 34. _There are different kinds_, etc.--This is probably a
+    subdivision of the discursive type of mind.
+
+[3] P. 3, l. 31. _By rule._--This is an emendation by M. Brunschvicg.
+    The MS. has _sans règle_.
+
+[4] P. 4, l. 3. _I judge by my watch._--Pascal is said to have always
+    carried a watch attached to his left wrist-band.
+
+[5] P. 5, l. 21. _Scaramouch._--A traditional character in Italian
+    comedy.
+
+[6] P. 5, l. 22. _The doctor._--Also a traditional character in Italian
+    comedy.
+
+[7] P. 5, l. 24. _Cleobuline._--Princess, and afterwards Queen of
+    Corinth, figures in the romance of Mademoiselle de Scudéry, entitled
+    _Artamène ou le Grand Cyrus_. She is enamoured of one of her
+    subjects, Myrinthe. But she "loved him without thinking of love; and
+    remained so long in that error, that this affection was no longer in
+    a state to be overcome, when she became aware of it." The character
+    is supposed to have been drawn from Christina of Sweden.
+
+[8] P. 6, l. 21. _Rivers are_, etc.--Apparently suggested by a chapter
+    in Rabelais: _How we descended in the isle of Odes, in which the
+    roads walk_.
+
+[9] P. 6, l. 30. _Salomon de Tultie._--A pseudonym adopted by Pascal as
+    the author of the _Provincial Letters_.
+
+[10] P. 7, l. 7. _Abstine et sustine._--A maxim of the Stoics.
+
+[11] P. 7, l. 8. _Follow nature._--The maxim in which the Stoics summed
+     up their positive ethical teaching.
+
+[12] P. 7, l. 9. _As Plato._--Compare Montaigne, _Essais_, iii, 9.
+
+[13] P. 9, l. 29. _We call this jargon poetical beauty._--According to
+     M. Havet, Pascal refers here to Malherbe and his school.
+
+[14] P. 10, l. 23. _Ne quid nimis._--Nothing in excess, a celebrated
+     maxim in ancient Greek philosophy.
+
+[15] P. 11, l. 26. _That epigram about two one-eyed people._--M. Havet
+     points out that this is not Martial's, but is to be found in
+     _Epigrammatum Delectus_, published by Port-Royal in 1659.
+
+          _Lumine Æon dextro, capta est Leonilla sinistro,
+          Et potis est forma vincere uterque deos.
+          Blande puer, lumen quod habes concede parenti,
+          Sic tu cæcus Amor, sic erit ilia Venus._
+
+[16] P. 11, l. 29. _Ambitiosa recidet ornamenta._--Horace, _De Arte
+     Poetica_, 447.
+
+[17] P. 13, l. 2. _Cartesian._--One who follows the philosophy of
+     Descartes (1596-1650), "the father of modern philosophy."
+
+[18] P. 13, l. 8. _Le Maître._--A famous French advocate in Pascal's
+     time. His _Plaidoyers el Harangues_ appeared in 1657. _Plaidoyer
+     VI_ is entitled _Pour un fils mis en religion par force_, and on
+     the first page occurs the word _répandre_: "_Dieu qui répand des
+     aveuglements et des ténèbres sur les passions illégitimes._"
+     Pascal's reference is probably to this passage.
+
+[19] P. 13, l. 12. _The Cardinal._--Mazarin. He was one of those
+     statesmen who do not like condolences.
+
+[20] P. 14, l. 12. _Saint Thomas._--Thomas Aquinas (1223-74), one of the
+     greatest scholastic philosophers.
+
+[21] P. 14, l. 16. _Charron._--A friend of Montaigne. His _Traité de la
+     Sagesse_ (1601), which is not a large book, contains 117 chapters,
+     each of which is subdivided.
+
+[22] P. 14, l. 17. _Of the confusion of Montaigne._--The Essays of
+     Montaigne follow each other without any kind of order.
+
+[23] P. 14, l. 27. _Mademoiselle de Gournay._--The adopted daughter of
+     Montaigne. She published in 1595 an edition of his _Essais_, and,
+     in a Preface (added later), she defends him on this point.
+
+[24] P. 15, l. 1. _People without eyes._--Montaigne, _Essais_, ii, 12.
+
+[25] P. 15, l. 1. _Squaring the circle._--Ibid., ii, 14.
+
+[26] P. 15, l. 1. _A greater world._--Ibid., ii, 12.
+
+[27] P. 15, l. 2. _On suicide and on death._--Ibid., ii, 3.
+
+[28] P. 15, l. 3. _Without fear and without repentance._--Ibid., iii.,
+     2.
+
+[29] P. 15, l. 7. (730, 231).--These two references of Pascal are to the
+     edition of the _Essais_ of Montaigne, published in 1636.
+
+[30] P. 16, l. 32. _The centre which is everywhere, and the
+     circumference nowhere._--M. Havet traces this saying to
+     Empedocles. Pascal must have read it in Mlle de Gournay's preface
+     to her edition of Montaigne's _Essais_.
+
+[31] P. 18, l. 33. _I will speak of the whole._--This saying of
+     Democritus is quoted by Montaigne, _Essais_, ii, 12.
+
+[32] P. 18, l. 37. _Principles of Philosophy._--The title of one of
+     Descartes's philosophical writings, published in 1644. See note on
+     p. 13, l. 8 above.
+
+[33] P. 18, l. 39. _De omni scibili._--The title under which Pico della
+     Mirandola announced nine hundred propositions which he proposed to
+     uphold publicly at Rome in 1486.
+
+[34] P. 19, l. 26. _Beneficia eo usque læta sunt._--Tacitus, _Ann._,
+     lib. iv, c. xviii. Compare Montaigne, _Essais_, iii, 8.
+
+[35] P. 21, l. 35. _Modus quo_, etc.--St. Augustine, _De Civ. Dei_, xxi,
+     10. Montaigne, _Essais_, ii, 12.
+
+[36] P. 22, l. 8. _Felix qui_, etc.--Virgil, _Georgics_, ii, 489, quoted
+     by Montaigne, _Essais_, iii, 10.
+
+[37] P. 22, l. 10. _Nihil admirari_, etc.--Horace, _Epistles_, I. vi. 1.
+     Montaigne, _Essais_, ii, 10.
+
+[38] P. 22, l. 19. 394.--A reference to Montaigne, _Essais_, ii, 12.
+
+[39] P. 22, l. 20. 395.--Ibid.
+
+[40] P. 22, l. 22. 399.--Ibid.
+
+[41] P. 22, l. 28. _Harum sententiarum._--Cicero, _Tusc._, i, 11,
+     Montaigne, _Essais_, ii, 12.
+
+[42] P. 22, l. 39. _Felix qui_, etc.--See above, notes on p. 22, l. 8
+     and l. 10.
+
+[43] P. 22, l. 40. 280 _kinds of sovereign good in
+     Montaigne._--_Essais_, ii, 12.
+
+[44] P. 23, l. 1. _Part I_, 1, 2, _c_. 1, _section_ 4.--This reference
+     is to Pascal's _Traité du vide_.
+
+[45] P. 23, l. 25. _How comes it_, etc.--Montaigne, _Essais_, iii, 8.
+
+[46] P. 23, l. 29. See Epictetus, _Diss._, iv, 6. He was a great Roman
+     Stoic in the time of Domitian.
+
+[47] P. 24, l. 9. _It is natural_, etc.--Compare Montaigne, _Essais_, i,
+     4.
+
+[48] P. 24, l. 12. _Imagination._--This fragment is suggestive of
+     Montaigne. See _Essais_, iii, 8.
+
+[49] P. 25, l. 16. _If the greatest philosopher_, etc. See Raymond
+     Sebond's _Apologie_, from which Pascal has derived his
+     illustrations.
+
+[50] P. 26, l. 1. _Furry cats._--Montaigne, _Essais_, ii, 8.
+
+[51] P. 26, l. 31. _Della opinione_, etc.--No work is known under this
+     name. It may refer to a treatise by Carlo Flori, which bears a
+     title like this. But its date (1690) is after Pascal's death
+     (1662), though there may have been earlier editions.
+
+[52] P. 27, l. 12. _Source of error in diseases._--Montaigne, _Essais_,
+     ii, 12.
+
+[53] P. 27, l. 27. _They rival each other_, etc.--Ibid.
+
+[54] P. 28, l. 31. _Næ iste_, etc.--Terence, _Heaut._, IV, i, 8.
+     Montaigne, _Essais_, iii, 1.
+
+[55] P. 28, l. 15. _Quasi quidquam_, etc.--Plin., ii, 7. Montaigne,
+     ibid.
+
+[56] P. 28, l. 29. _Quod crebro_, etc.--Cicero, _De Divin._, ii, 49.
+
+[57] P. 29, l. 1. _Spongia solis._--The spots on the sun. Pascal sees in
+     them the beginning of the darkening of the sun, and thinks that
+     there will therefore come a day when there will be no sun.
+
+[58] P. 29, l. 15. _Custom is a second nature_, etc.--Montaigne,
+     _Essais_, i, 22.
+
+[59] P. 29, l. 19. _Omne animal._--See Genesis vii, 14.
+
+[60] P. 30, l. 22. _Hence savages_, etc.--Montaigne, _Essais_, i, 22.
+
+[61] P. 32, l. 3. _A great part of Europe_, etc.--An allusion to the
+     Reformation.
+
+[62] P. 33, l. 13. _Alexander's chastity._--Pascal apparently has in
+     mind Alexander's treatment of Darius's wife and daughters after the
+     battle of Issus.
+
+[63] P. 34, l. 17. _Lustravit lampade terras._--Part of Cicero's
+     translation of two lines from Homer, _Odyssey_, xviii, 136.
+     Montaigne, _Essais_, ii, 12.
+
+          _Tales sunt hominum mentes, quali pater ipse
+          Jupiter auctiferas lustravit lampade terras._
+
+[64] P. 34, l. 32. _Nature gives_, etc.--Montaigne, _Essais_, i, 19.
+
+[65] P. 37, l. 23. _Our nature consists_, etc.--Montaigne, _Essais_,
+     iii, 13.
+
+[66] P. 38, l. 1. _Weariness._--Compare Montaigne, _Essais_, ii, 12.
+
+[67] P. 38, l. 8. _Cæsar was too old_, etc.--See Montaigne, _Essais_,
+     ii, 34.
+
+[68] P. 38, l. 30. _A mere trifle_, etc.--Montaigne, _Essais_, iii, 4.
+
+[69] P. 40, l. 21. _Advice given to Pyrrhus._--Ibid., i, 42.
+
+[70] P. 41, l. 2. _They do not know_, etc.--Ibid., i, 19.
+
+[71] P. 44, l. 14. _They are_, etc.--Compare Montaigne, _Essais_, i, 38.
+
+[72] P. 46, l. 7. _Those who write_, etc.--A thought of Cicero in _Pro
+     Archia_, mentioned by Montaigne, _Essais_, i, 41.
+
+[73] P. 47, l. 3. _Ferox gens._--Livy, xxxiv, 17. Montaigne, _Essais_,
+     i, 40.
+
+[74] P. 47, l. 5. _Every opinion_, etc.--Montaigne, ibid.
+
+[75] P. 47, l. 12. 184.--This is a reference to Montaigne, _Essais_, i,
+     40. See also ibid., iii, 10.
+
+[76] P. 48, l. 8. _I know not what (Corneille)._--See _Médée,_ II, vi,
+     and _Rodogune_, I, v.
+
+[77] P. 48, l. 22. _In omnibus requiem quæsivi._--Eccles. xxiv, II, in
+     the Vulgate.
+
+[78] P. 50, l. 5. _The future alone is our end._--Montaigne, _Essais_, i,
+     3.
+
+[79] P. 50, l. 14. _Solomon._--Considered by Pascal as the author of
+     Ecclesiastes.
+
+[80] P. 50, l. 20. _Unconscious of approaching fever._--Compare
+     Montaigne, _Essais_, i, 19.
+
+[81] P. 50, l. 22. _Cromwell._--Cromwell died in 1658 of a fever, and
+     not of the gravel. The Restoration took place in 1660, and this
+     fragment was written about that date.
+
+[82] P. 50, l. 28. _The three hosts._--Charles I was beheaded in 1649;
+     Queen Christina of Sweden abdicated in 1654; Jean Casimir, King of
+     Poland, was deposed in 1656.
+
+[83] P. 50, l. 32. _Macrobius._--A Latin writer of the fifth century. He
+     was a Neo-Platonist in philosophy. One of his works is entitled
+     _Saturnalia_.
+
+[84] P. 51, l. 5. _The great and the humble_, etc.--See Montaigne,
+     _Essais_, ii, 12.
+
+[85] P. 53, l. 5. _Miton._--A man of fashion in Paris known to Pascal.
+
+[86] P. 53, l. 15. _Deus absconditus._--Is. xiv, 15.
+
+[87] P. 60, l. 26. _Fascinatio nugacitatis._--Book of Wisdom iv, 12.
+
+[88] P. 61, l. 10. _Memoria hospitis_, etc.--Book of Wisdom v, 15.
+
+[89] P. 62, l. 5. _Instability._--Compare Montaigne, _Essais_, iii, 12.
+
+[90] P. 66, l. 19. _Foolishness, stultitium._--I Cor. i, 18.
+
+[91] P. 71, l. 5. _To prove Divinity from the works of nature._--A
+     traditional argument of the Stoics like Cicero and Seneca, and of
+     rationalist theologians like Raymond Sebond, Charron, etc. It is
+     the argument from Design in modern philosophy.
+
+[92] P. 71, l. 27. _Nemo novit_, etc.--Matthew xi, 27. In the Vulgate,
+     it is _Neque patrem quis novit_, etc. Pascal's biblical quotations
+     are often incorrect. Many seem to have been made from memory.
+
+[93] P. 71, l. 30. _Those who seek God find Him._--Matthew vii, 7.
+
+[94] P. 72, l. 3. _Vere tu es Deus absconditus._--Is. xiv, 15.
+
+[95] P. 72, l. 22. _Ne evacuetur crux Christi._--I Cor. i, 17. In the
+     Vulgate we have_ut non_ instead of _ne_.
+
+[96] P. 72, l. 25. _The machine._--A Cartesian expression. Descartes
+     considered animals as mere automata. According to Pascal, whatever
+     does not proceed in us from reflective thought is a product of a
+     necessary mechanism, which has its root in the body, and which is
+     continued into the mind in imagination and the passions. It is
+     therefore necessary for man so to alter, and adjust this mechanism,
+     that it will always follow, and not obstruct, the good will.
+
+[97] P. 73, l. 3. _Justus ex fide vivit._--Romans i, 17.
+
+[98] P. 73, l. 5. _Fides ex auditu._--Romans x, 17.
+
+[99] P. 73, l. 12. _The creature._--What is purely natural in us.
+
+[100] P. 74, l. 15. _Inclina cor meum, Deus._--Ps. cxix, 36.
+
+[101] P. 75, l. 11. _Unus quisque sibi Deum fingit._--See Book of Wisdom
+      xv, 6, 16.
+
+[102] P. 76, l. 34. _Eighth beatitude._--Matthew v, 10. It is to the
+      fourth beatitude that the thought directly refers.
+
+[103] P. 77, l. 6. _One thousand and twenty-eight._--The number of the
+      stars according to Ptolemy's catalogue.
+
+[104] P. 77, l. 29. _Saint Augustine._--_Epist._ cxx, 3.
+
+[105] P. 78, l. 1. _Nisi efficiamini sicut parvuli._--Matthew xviii, 3.
+
+[106] P. 80, l. 20. _Inclina cor meum, Deus, in_....--Ps. cxix, 36.
+
+[107] P. 80, l. 22. _Its establishment._--The constitution of the
+      Christian Church.
+
+[108] P. 81, l. 20. _The youths and maidens and children of the Church
+      would prophesy._--Joel ii, 28.
+
+[109] P. 83, l. 11. _On what_, etc.--See Montaigne, _Essais_, ii, 12.
+
+[110] P. 84, l. 16. _Nihil amplius ... est._--Ibid. Cicero, _De
+      Finibus_, v, 21.
+
+[111] P. 84, l. 17. _Ex senatus ... exercentur._--Montaigne, _Essais_,
+      iii, 1. Seneca, _Letters_, 95.
+
+[112] P. 84, l. 18. _Ut olim ... laboramus._--Montaigne, _Essais_, iii,
+      13. Tacitus, _Ann._, iii, 25.
+
+[113] P. 84, l. 20. _The interest of the sovereign._--The view of
+      Thrasymachus in Plato's _Republic_, i, 338.
+
+[114] P. 84, l. 21. _Another, present custom._--The doctrine of the
+      Cyrenaics. Montaigne, _Essais_, iii, 13.
+
+[115] P. 84, l. 24. _The mystical foundation of its
+      authority._--Montaigne, _Essais_, iii, 13. See also ii, 12.
+
+[116] P. 85, l. 2. _The wisest of legislators._--Plato. See _Republic_,
+      ii, 389, and v, 459.
+
+[117] P. 85, l. 4. _Cum veritatem_, etc.--An inexact quotation from St.
+      Augustine, _De Civ. Dei_, iv, 27. Montaigne, _Essais_, ii, 12.
+
+[118] P. 85, l. 17. _Veri juris._--Cicero, _De Officiis_, iii, 17.
+      Montaigne, _Essais_, iii, I.
+
+[119] P. 86, l. 9. _When a strong man_, etc.--Luke xi, 21.
+
+[120] P. 86, l. 26. _Because he who will_, etc.--See Epictetus, _Diss._,
+      iii, 12.
+
+[121] P. 88, l. 19. _Civil wars are the greatest of evils._--Montaigne,
+      _Essais_, iii, 11.
+
+[122] P. 89, l. 5. _Montaigne._--_Essais_, i, 42.
+
+[123] P. 91, l. 8. _Savages laugh at an infant king._--An allusion to a
+      visit of some savages to Europe. They were greatly astonished to
+      see grown men obey the child king, Charles IX. Montaigne,
+      _Essais_, i, 30.
+
+[124] P. 92, l. 8. _Man's true state._--See Montaigne, _Essais_, i, 54.
+
+[125] P. 95, l. 3. _Omnis ... vanitati._--Eccles. iii, 19.
+
+[126] P. 95, l. 4. _Liberabitur._--Romans viii, 20-21.
+
+[127] P. 95, l. 4. _Saint Thomas._--In his Commentary on the Epistle of
+      St. James. James ii, 1.
+
+[128] P. 96, l. 9. _The account of the pike and frog of Liancourt._--The
+      story is unknown. The Duc de Liancourt led a vicious life in
+      youth, but was converted by his wife. He became one of the firmest
+      supporters of Port-Royal.
+
+[129] P. 97, l. 18. _Philosophers._--The Stoics.
+
+[130] P. 97, l. 24. _Epictetus._--_Diss._, iv, 7.
+
+[131] P. 97, l. 26. _Those great spiritual efforts_, etc.--On this, and
+      the following fragment, see Montaigne, _Essais_, ii, 29.
+
+[132] P. 98, l. 3. _Epaminondas._--Praised by Montaigne, _Essais_, ii,
+      36. See also iii, 1.
+
+[133] P. 98, l. 17. _Plerumque gratæ principibus vices._--Horace,
+      _Odes_, III, xxix, 13, cited by Montaigne, _Essais_, i, 42. Horace
+      has _divitibus_ instead of _principibus_.
+
+[134] P. 99, l. 4. _Man is neither angel nor brute_, etc.--Montaigne,
+      _Essais_, iii, 13.
+
+[135] P. 99, l. 14. _Ut sis contentus_, etc.--A quotation from Seneca.
+      See Montaigne, _Essais_, ii, 3.
+
+[136] P. 99, l. 21. _Sen._ 588.--Seneca, _Letter to Lucilius_, xv.
+      Montaigne, _Essais_, iii, I.
+
+[137] P. 99, l. 23. _Divin._--Cicero, _De Divin._, ii, 58.
+
+[138] P. 99, l. 25. _Cic._--Cicero, _Tusc_, ii, 2. The quotation is
+      inaccurate. Montaigne, _Essais_, ii, 12.
+
+[139] P. 99, l. 27. _Senec._--Seneca, _Epist._, 106.
+
+[140] P. 99, l. 28. _Id maxime_, etc.--Cicero, _De Off._, i, 31.
+
+[141] P. 99, l. 29. _Hos natura_, etc.--Virgil, _Georgics_, ii, 20.
+
+[142] P. 99, l. 30. _Paucis opus_, etc.--Seneca, _Epist._, 106.
+
+[143] P. 100, l. 3. _Mihi sic usus_, etc.--Terence, _Heaut._, I, i, 28.
+
+[144] P. 100, l. 4. _Rarum est_, etc.--Quintilian, x, 7.
+
+[145] P. 100, l. 5. _Tot circa_, etc.--M. Seneca, _Suasoriæ_, i, 4.
+
+[146] P. 100, l. 6. _Cic._--Cicero, _Acad._, i, 45.
+
+[147] P. 100, l. 7. _Nec me pudet_, etc.--Cicero, _Tusc._, i, 25.
+
+[148] P. 100, l. 8. _Melius non incipiet._--The rest of the quotation is
+      _quam desinet_. Seneca, _Epist._, 72.
+
+[149] P. 100, l. 25. _They win battles._--Montaigne, in his _Essais_,
+      ii, 12, relates that the Portuguese were compelled to raise the
+      siege of Tamly on account of the number of flies.
+
+[150] P. 100, l. 27. _When it is said_, etc.--By Descartes.
+
+[151] P. 102, l. 20. _Arcesilaus._--A follower of Pyrrho, the sceptic.
+      He lived in the third century before Christ.
+
+[152] P. 105, l. 20. _Ecclesiastes._--Eccles. viii, 17.
+
+[153] P. 106, l. 16. _The academicians._--Dogmatic sceptics, as opposed
+      to sceptics who doubt their own doubt.
+
+[154] P. 107, l. 10. _Ego vir videns._--Lamentations iii, I.
+
+[155] P. 108, l. 26. _Evil is easy_, etc.--The Pythagoreans considered
+      the good as certain and finite, and evil as uncertain and
+      infinite. Montaigne, _Essais_, i, 9.
+
+[156] P. 109, l. 7. _Paulus Æmilius._--Montaigne, _Essais_, i, 19.
+      Cicero, _Tusc._, v, 40.
+
+[157] P. 109, l. 30. _Des Barreaux._--Author of a licentious love song.
+      He was born in 1602, and died in 1673. Balzac call him "the new
+      Bacchus."
+
+[158] P. 110, l. 16. _For Port-Royal._--The letters, A. P. R., occur in
+      several places, and are generally thought to indicate what will be
+      afterwards treated in lectures or conferences at Port-Royal, the
+      famous Cistercian abbey, situated about eighteen miles from Paris.
+      Founded early in the thirteenth century, it acquired its greatest
+      fame in its closing years. Louis XIV was induced to believe it
+      heretical; and the monastery was finally demolished in 1711. Its
+      downfall was no doubt brought about by the Jesuits.
+
+[159] P. 113, l. 4. _They all tend to this end._--Montaigne, _Essais_,
+      i, 19.
+
+[160] P. 119, l. 15. _Quod ergo_, etc.--Acts xvii, 23.
+
+[161] P. 119, l. 26. _Wicked demon._--Descartes had suggested the
+      possibility of the existence of an _evil genius_ to justify his
+      method of universal doubt. See his _First Meditation_. The
+      argument is quite Cartesian.
+
+[162] P. 122, l. 18. _Deliciæ meæ_, etc.--Proverbs viii, 31.
+
+[163] P. 122, l. 18. _Effundam spiritum_, etc.--Is. xliv, 3; Joel ii,
+      28.
+
+[164] P. 122, l. 19. _Dii estis._--Ps. lxxxii, 6.
+
+[165] P. 122, l. 20. _Omnis caro fænum._--Is. xl, 6.
+
+[166] P. 122, l. 20. _Homo assimilatus_, etc.--Ps. xlix, 20.
+
+[167] P. 124, l. 24. _Sapientius est hominibus._--1 Cor. i, 25.
+
+[168] P. 125, l. 1. _Of original sin._--The citations from the Rabbis in
+      this fragment are borrowed from a work of the Middle Ages,
+      entitled _Pugio christianorum ad impiorum perfidiam jugulandam et
+      maxime judæorum_. It was written in the thirteenth century by
+      Raymond Martin, a Catalonian monk. An edition of it appeared in
+      1651, edited by Bosquet, Bishop of Lodève.
+
+[169] P. 125, l. 24. _Better is a poor and wise child_, etc.--Eccles.
+      iv, 13.
+
+[170] P. 126, l. 17. _Nemo ante_, etc.--See Ovid, _Met._, iii, 137, and
+      Montaigne, _Essais_, i, 18.
+
+[171] P. 127, l. 10. _Figmentum._--Borrowed from the Vulgate, Ps. ciii,
+      14.
+
+[172] P. 128. l. 5. _All that is in the world_, etc.--First Epistle of
+      St. John, ii, 16.
+
+[173] P. 128, l. 7. _Wretched is_, etc.--M. Faugère thinks this thought
+      is taken from St. Augustine's Commentary on Ps. cxxxvii, _Super
+      flumina Babylonis._
+
+[174] P. 129, l. 6. _Qui gloriatur_, etc.--1 Cor. i, 31.
+
+[175] P. 130, l. 13. _Via, veritas._--John xiv, 6.
+
+[176] P. 130, l. 14. _Zeno._--The original founder of Stoicism.
+
+[177] P. 130, l. 15. _Epictetus._--_Diss._, iv, 6, 7.
+
+[178] P. 131, l. 32. _A body full of thinking members._--See I Cor. xii.
+
+[179] P. 133, l. 5. _Book of Wisdom._--ii, 6.
+
+[180] P. 134, l. 28. _Qui adhæret_, etc.--1 Cor. vi, 17.
+
+[181] P. 134, l. 36. _Two laws._--Matthew xxii, 35-40; Mark xii, 28-31.
+
+[182] P. 135, l. 6. _The kingdom of God is within us._--Luke xvii, 29.
+
+[183] P. 137, l. 1. _Et non_, etc.--Ps. cxliii, 2.
+
+[184] P. 137, l. 3. _The goodness of God leadeth to repentance._--Romans
+      ii, 4.
+
+[185] P. 137, l. 5. _Let us do penance_, etc.--See Jonah iii, 8, 9.
+
+[186] P. 137, l. 27. _I came to send war._--Matthew x, 34.
+
+[187] P. 137, l. 28. _I came to bring fire and the sword._--Luke xii,
+      49.
+
+[188] P. 138, l. 2. _Pharisee and the Publican._--Parable in Luke xviii,
+      9-14.
+
+[189] P. 138, l. 13. _Abraham._--Genesis xiv, 22-24.
+
+[190] P. 138, l. 17. _Sub te erit appetitus tuus._--Genesis iv, 7.
+
+[191] P. 140, l. 1. _It is_, etc.--A discussion on the Eucharist.
+
+[192] P. 140, l. 34. _Non sum dignus._--Luke vii, 6.
+
+[193] P. 140, l. 35. _Qui manducat indignus._--I Cor. xi, 29.
+
+[194] P. 140, l. 36. _Dignus est accipere._--Apoc. iv, II.
+
+[195] P. 141. In the French edition on which this translation is based
+      there was inserted the following fragment after No. 513:
+
+        "Work out your own salvation with fear."
+
+        Proofs of prayer. _Petenti dabitur._
+
+        Therefore it is in our power to ask. On the other hand, there is
+        God. So it is not in our power, since the obtaining of (the
+        grace) to pray to Him is not in our power. For since salvation
+        is not in us, and the obtaining of such grace is from Him,
+        prayer is not in our power.
+
+        The righteous man should then hope no more in God, for he ought
+        not to hope, but to strive to obtain what he wants.
+
+        Let us conclude then that, since man is now unrighteous since
+        the first sin, and God is unwilling that he should thereby not
+        be estranged from Him, it is only by a first effect that he is
+        not estranged.
+
+        Therefore, those who depart from God have not this first effect
+        without which they are not estranged from God, and those who do
+        not depart from God have this first effect. Therefore, those
+        whom we have seen possessed for some time of grace by this first
+        effect, cease to pray, for want of this first effect.
+
+        Then God abandons the first in this sense.
+
+        It is doubtful, however that this fragment should be included in
+        the _Pensées_, and it has seemed best to separate it from the
+        text. It has only once before appeared--in the edition of
+        Michaut (1896). The first half of it has been freely translated
+        in order to give an interpretation in accordance with a
+        suggestion from M. Emile Boutroux, the eminent authority on
+        Pascal. The meaning seems to be this. In one sense it is in our
+        power to ask from God, who promises to give us what we ask. But,
+        in another sense, it is not in our power to ask; for it is not
+        in our power to obtain the grace which is necessary in asking.
+        We know that salvation is not in our power. Therefore some
+        condition of salvation is not in our power. Now the conditions
+        of salvation are two: (1) The asking for it, and (2) the
+        obtaining it. But God promises to give us what we ask. Hence the
+        obtaining is in our power. Therefore the condition which is not
+        in our power must be the first, namely, the asking. Prayer
+        presupposes a grace which it is not within our power to obtain.
+
+        After giving the utmost consideration to the second half of this
+        obscure fragment, and seeking assistance from some eminent
+        scholars, the translator has been compelled to give a strictly
+        literal translation of it, without attempting to make sense.
+
+[196] P. 141, l. 14. _Lord, when saw we_, etc.--Matthew xxv, 37.
+
+[197] P. 143, l. 19. _Qui justus est, justificetur adhuc._--Apoc. xxii,
+      II.
+
+[198] P. 144, l. 2. _Corneille._--See his _Horace_, II, iii.
+
+[199] P. 144, l. 15. _Corrumpunt mores_, etc.--I Cor. xv, 33.
+
+[200] P. 145. l. 25. _Quod curiositate_, etc.--St. Augustine, _Sermon
+      CXLI_.
+
+[201] P. 146, l. 34. _Quia ... facere._--I Cor. i, 21.
+
+[202] P. 148, l. 7. _Turbare semetipsum._--John xi, 33. The text is
+      _turbavit seipsum_.
+
+[203] P. 148, l. 25. _My soul is sorrowful even unto death._--Mark xiv,
+      34.
+
+[204] P. 149, l. 3. _Eamus. Processit._--John xviii, 4. But _eamus_ does
+      not occur. See, however, Matthew xxvi, 46.
+
+[205] P. 150, l. 36. _Eritis sicut_, etc.--Genesis iv, 5.
+
+[206] P. 151, l. 2. _Noli me tangere._--John xx, 17.
+
+[207] P. 156, l. 14. _Vere discipuli_, etc.--Allusions to John viii, 31,
+      i, 47; viii, 36; vi, 32.
+
+[208] P. 158, l. 41. _Signa legem in electis meis._--Is. viii, 16. The
+      text of the Vulgate is _in discipulis meis_.
+
+[209] P. 159, l. 2. _Hosea._--xiv, 9.
+
+[210] P. 159, l. 13. _Saint John._--xii, 39.
+
+[211] P. 160, l. 17. _Tamar._--Genesis xxxviii, 24-30.
+
+[212] P. 160, l. 17. _Ruth._--Ruth iv, 17-22.
+
+[213] P. 163, l. 13. _History of China._--A History of China in Latin
+      had been published in 1658.
+
+[214] P. 164, l. I. _The five suns_, etc.--Montaigne, _Essais_, iii, 6.
+
+[215] P. 164, l. 9. _Jesus Christ._--John v, 31.
+
+[216] P. 164, l. 17. _The Koran says_, etc.--There is no mention of
+      Saint Matthew in the Koran; but it speaks of the Apostles
+      generally.
+
+[217] P. 165, l. 35. _Moses._--Deut. xxxi, 11.
+
+[218] P. 166, l. 23. _Carnal Christians._--Jesuits and Molinists.
+
+[219] P. 170, l. 14. _Whom he welcomed from afar._--John viii, 56.
+
+[220] P. 170, l. 19. _Salutare_, etc.--Genesis xdix, 18.
+
+[221] P. 173, l. 33. _The Twelve Tables at Athens._--There were no such
+      tables. About 450 B.C. a commission is said to have been appointed
+      in Rome to visit Greece and collect information to frame a code of
+      law. This is now doubted, if not entirely discredited.
+
+[222] P. 173, l. 35. _Josephus.--Reply to Apion_, ii, 16. Josephus, the
+      Jewish historian, gained the favour of Titus, and accompanied him
+      to the siege of Jerusalem. He defended the Jews against a
+      contemporary grammarian, named Apion, who had written a violent
+      satire on the Jews.
+
+[223] P. 174, l. 27. _Against Apion._--ii, 39. See preceding note.
+
+[224] P. 174, l. 28. _Philo._--A Jewish philosopher, who lived in the
+      first century of the Christian era. He was one of the founders of
+      the Alexandrian school of thought. He sought to reconcile Jewish
+      tradition with Greek thought.
+
+[225] P. 175, l. 20. _Prefers the younger._--See No. 710.
+
+[226] P. 176, l. 32. _The books of the Sibyls and Trismegistus._--The
+      Sibyls were the old Roman prophetesses. Their predictions were
+      preserved in three books at Rome, which Tarquinius Superbus had
+      bought from the Sibyl of Erythræ. Trismegistus was the Greek name
+      of the Egyptian god Thoth, who was regarded as the originator of
+      Egyptian culture, the god of religion, of writing, and of the arts
+      and sciences. Under his name there existed forty-two sacred books,
+      kept by the Egyptian priests.
+
+[227] P. 177, l. 3. _Quis mihi_, etc.--Numbers xi, 29. _Quis tribuat ut
+      omnis populus prophetet?_
+
+[228] P. 177, l. 25. _Maccabees._--2 Macc. xi, 2.
+
+[229] P. 177, l. 7. _This book_, etc.--Is. xxx, 8.
+
+[230] P. 178, l. 9. _Tertullian._--A Christian writer in the second
+      century after Christ. The quotation is from his _De Cultu Femin._,
+      ii, 3.
+
+[231] P. 178, l. 16. (Θεὸς), etc.--Eusebius, _Hist._, lib. v, c. 8.
+
+[232] P. 178, l. 22. _And he took that from Saint Irenæus._--_Hist._,
+      lib. x, c 25.
+
+[233] P. 179, l. 5. _The story in Esdras._--2 Esdras xiv. God appears to
+      Esdras in a bush, and orders him to assemble the people and
+      deliver the message. Esdras replies that the law is burnt. Then
+      God commands him to take five scribes to whom for forty days He
+      dictates the ancient law. This story conflicted with many passages
+      in the prophets, and was therefore rejected from the Canon at the
+      Council of Trent.
+
+[234] P. 181, l. 14. _The Kabbala._--The fantastic secret doctrine of
+      interpretation of Scripture, held by a number of Jewish rabbis.
+
+[235] P. 181, l. 26. _Ut sciatis_, etc.--Mark ii, 10, 11.
+
+[236] P. 183, l. 29. _This generation_, etc.--Matthew xxiv, 34.
+
+[237] P. 184, l. 11. _Difference between dinner and supper._--Luke xiv,
+      12.
+
+[238] P. 184, l. 28. _The six ages_, etc.--M. Havet has traced this to a
+      chapter in St. Augustine, _De Genesi contra Manichæos_, i, 23.
+
+[239] P. 184, l. 31. _Forma futuri._--Romans v, 14.
+
+[240] P. 186, l. 13. _The Messiah_, etc.--John xii, 34.
+
+[241] P. 186, l. 30. _If the light_, etc.--Matthew vi, 23.
+
+[242] P. 187, l. 1. _Somnum suum._--Ps. lxxvi, 5.
+
+[243] P. 187, l. 1. _Figura hujus mundi._--1 Cor. vii, 31.
+
+[244] P. 187, l. 2. _Comedes panem tuum._--Deut. viii, 9. _Panem
+      nostrum,_ Luke xi, 3.
+
+[245] P. 187, l. 3. _Inimici Dei terram lingent._--Ps. lxxii, 9.
+
+[246] P. 187, l. 8. _Cum amaritudinibus._--Exodus xii, 8. The Vulgate
+      has _cum lacticibus agrestibus_.
+
+[247] P. 187, l. 9. _Singularis sum ego donec transeam._--Ps. cxli, 10.
+
+[248] P. 188, l. 19. _Saint Paul._--Galatians iv, 24; I Cor. iii, 16,
+      17; Hebrews ix, 24; Romans ii, 28, 29.
+
+[249] P. 188, l. 25. _That Moses_, etc.--John vi, 32.
+
+[250] P. 189, l. 3. _For one thing alone is needful._--Luke x, 42.
+
+[251] P. 189, l. 9. _The breasts of the Spouse._--Song of Solomon iv, 5.
+
+
+[252] P. 189, l. 15. _And the Christians_, etc.--Romans vi, 20; viii,
+      14, 15.
+
+[253] P. 189, l. 17. _When Saint Peter_, etc.--Acts xv. See Genesis
+      xvii, 10; Leviticus xii, 3.
+
+[254] P. 189, l. 27. _Fac secundum_, etc.--Exodus xxv, 40.
+
+[255] P. 190, l. 1. _Saint Paul._--1 Tim. iv, 3; 1 Cor. vii.
+
+[256] P. 190, l. 7. _The Jews_, etc.--Hebrews viii, 5.
+
+[257] P. 192, l. 15. _That He should destroy death through
+      death._--Hebrews ii, 14.
+
+[258] P. 192, l. 30. _Veri adoratores._--John iv, 23.
+
+[259] P. 192, l. 30. _Ecce agnus_, etc.--John i, 29.
+
+[260] P. 193, l. 15. _Ye shall be free indeed._--John viii, 36.
+
+[261] P. 193, l. 17. _I am the true bread from heaven._--Ibid., vi, 32.
+
+[262] P. 194, l. 27. _Agnus occisus_, etc.--Apoc. xiii, 8.
+
+[263] P. 194, l. 34. _Sede a dextris meis._--Ps. cx, 1.
+
+[264] P. 195, l. 12. _A jealous God._--Exodus xx, 5.
+
+[265] P. 195, l. 14. _Quia confortavit seras._--Ps. cxlvii, 13.
+
+[266] P. 195, l. 17. _The closed mem._--The allusions here are to
+      certain peculiarities in Jewish writing. There are some letters
+      written in two ways, closed or open, as the _mem_.
+
+[267] P. 199, l. 1. _Great Pan is dead._--Plutarch, _De Defect. Orac._,
+      xvii.
+
+[268] P. 199, l. 2. _Susceperunt verbum_, etc.--Acts xvii, 11.
+
+[269] P. 199, l. 20. _The ruler taken from the thigh._--Genesis xlix,
+      10.
+
+[270] P. 208, l. 6. _Make their heart fat._--Is. vi, 10; John xii, 40.
+
+[271] P. 209, l. 1. _Non habemus regem nisi Cæsarem._--John xix, 15.
+
+[272] P. 218, l. 17. _In Horeb_, etc.--Deut. xviii, 16-19.
+
+[273] P. 220, l. 34. _Then they shall teach_, etc.--Jeremiah xxxi, 34.
+
+[274] P. 221, l. 1. _Your sons shall prophesy._--Joel ii, 28.
+
+[275] P. 221, l. 20. _Populum_, etc.--Is. lxv, 2; Romans x, 21.
+
+[276] P. 222, l. 25. _Eris palpans in meridie._--Deut. xxviii, 29.
+
+[277] P. 222, l. 26. _Dabitur liber_, etc.--Is. xxix, 12. The quotation
+      is inaccurate.
+
+[278] P. 223, l. 24. _Quis mihi_, etc.--Job xix, 23-25.
+
+[279] P. 224, l. 1. _Pray_, etc.--The fragments here are Pascal's notes
+      on Luke. See chaps. xxii and xxiii.
+
+[280] P. 225, l. 20. _Excæca._--Is. vi, 10.
+
+[281] P, 226, l. 9. _Lazarus dormit_, etc.--John xi, 11, 14.
+
+[282] P. 226, l. 10. _The apparent discrepancy of the Gospels._--To
+      reconcile the apparent discrepancies in the Gospels, Pascal wrote
+      a short life of Christ.
+
+[283] P. 227, l. 13. _Gladium tuum, potentissime._--Ps. xlv, 3.
+
+[284] P. 228, l. 25. _Ingrediens mundum._--Hebrews x, 5.
+
+[285] P. 228, l. 26. _Stone upon stone._--Mark xiii, 2.
+
+[286] P. 229, l. 20. _Jesus Christ at last_, etc.--See Mark xii.
+
+[287] P. 230, l. 1. _Effundam spiritum meum._--Joel ii, 28.
+
+[288] P. 230, l. 6. _Omnes gentes ... eum._--Ps. xxii, 27.
+
+[289] P. 230, l. 7. _Parum est ut_, etc.--Is. xlix, 6.
+
+[290] P. 230, l. 7. _Postula a me._--Ps. ii, 8.
+
+[291] P. 230, l. 8. _Adorabunt ... reges._--Ps. lxxii, 11.
+
+[292] P. 230, l. 8. _Testes iniqui._--Ps. xxv, 11.
+
+[293] P. 230, l. 8. _Dabit maxillam percutienti._--Lamentations iii, 30.
+
+[294] P. 230, l. 9. _Dederunt fel in escam._--Ps. lxix, 21.
+
+[295] P. 230, l. 11. _I will bless them that bless thee._--Genesis xii,
+      3.
+
+[296] P. 230, l. 12. _All nations blessed in his seed._--Ibid., xxii,
+      18.
+
+[297] P. 230, l. 13. _Lumen ad revelationem gentium._--Luke ii, 32.
+
+[298] P. 230, l. 14. _Non fecit taliter_, etc.--Ps. cxlvii, 20.
+
+[299] P. 230, l. 20. _Bibite ex hoc omnes._--Matthew xxvi, 27.
+
+[300] P. 230, l. 22. _In quo omnes peccaverunt._--Romans v, 12.
+
+[301] P. 230, l. 26. _Ne timeas pusillus grex._--Luke xii, 32.
+
+[302] P. 230, l. 29. _Qui me_, etc.--Matthew x, 40.
+
+[303] P. 230, l. 32. _Saint John._--Luke i, 17.
+
+[304] P. 230, l. 33. _Jesus Christ._--Ibid., xii, 51.
+
+[305] P. 231, l. 5. _Omnis Judæa_, etc.--Mark i, 5.
+
+[306] P. 231, l. 7. _From these stones_, etc.--Matthew iii, 9.
+
+[307] P. 231, l. 9. _Ne convertantur_, etc.--Mark iv, 12.
+
+[308] P. 231, l. 11. _Amice, ad quid venisti?_--Matthew xxvi, 50.
+
+[309] P. 231, l. 31. _What is a man_, etc.--Luke ix, 25.
+
+[310] P. 231, l. 32. _Whosoever will_, etc.--Ibid., 24.
+
+[311] P. 232, l. 1. _I am not come_, etc.--Matthew v, 17.
+
+[312] P. 232, l. 2. _Lambs took not_, etc.--See John i, 29.
+
+[313] P. 232, l. 4. _Moses._--Ibid., vi, 32; viii, 36.
+
+[314] P. 232, l. 15. _Quare_, etc.--Ps. ii, 1, 2.
+
+[315] P. 233, l. 8. _I have reserved me seven thousand._--1 Kings xix,
+      18.
+
+[316] P. 234, l. 27. _Archimedes._--The founder of statics and
+      hydrostatics. He was born at Syracuse in 287 B.C., and was killed
+      in 212 B.C. He was not a prince, though a relative of a king. M.
+      Havet points out that Cicero talks of him as an obscure man
+      _(Tusc,_ v, 23).
+
+[317] P. 235, l. 33. _In sanctificationem et in scandalum._--Is. viii,
+      14.
+
+[318] P. 238, l. 11. _Jesus Christ._--Mark ix, 39.
+
+[319] P. 239, l. 7. _Rejoice not_, etc.--Luke x, 20.
+
+[320] P. 239, l. 12. _Scimus_, etc.--John iii, 2.
+
+[321] P. 239, l. 25. _Nisi fecissem ... haberent._--Ibid., xv, 24.
+
+[322] P. 239, l. 32. _The second miracle._--Ibid., iv, 54.
+
+[323] P. 240, l. 6. _Montaigne._--_Essais_, ii, 26, and iii, 11.
+
+[324] P. 242, l. 9. _Vatable._--Professor of Hebrew at the Collège
+      Royal, founded by Francis I. An edition of the Bible with notes
+      under his name, which were not his, was published in 1539.
+
+[325] P. 242, l. 19. _Omne regnum divisum._--Matthew xii, 25; Luke xi,
+      17.
+
+[326] P. 242, l. 23. _Si in digito ... vos._--Luke xi, 20.
+
+[327] P. 243, l. 12. _Q. 113, A. 10, Ad. 2._--Thomas Aquinas's _Summa_,
+      Pt. I, Question 113, Article 10, Reply to the Second Objection.
+
+[328] P. 243, l. 18. _Judæi signa petunt_, etc.--I Cor. i, 22.
+
+[329] P. 243, l. 23. _Sed vos_, etc.--John x, 26.
+
+[330] P. 246, l. 15. _Tu quid dicis_? etc.--John ix, 17, 33.
+
+[331] P. 247, l. 14. _Though ye believe not_, etc.--John x, 38.
+
+[332] P. 247, l. 25. _Nemo facit_, etc.--Mark ix, 39.
+
+[333] P. 247, l. 27. _A sacred relic._--This is a reference to the
+      miracle of the Holy Thorn. Marguerite Périer, Pascal's niece, was
+      cured of a fistula lachrymalis on 24 March, 1656, after her eye
+      was touched with this sacred relic, supposed to be a thorn from
+      the crown of Christ. This miracle made a great impression upon
+      Pascal.
+
+[334] P. 248, l. 23. _These nuns._--Of Port-Royal, as to which, see note
+      on page 110, line 16, above. They were accused of Calvinism.
+
+[335] P. 248, l. 28. _Vide si_, etc.--Ps. cxxxix, 24.
+
+[336] P. 249, l. 1. _Si tu_, etc.--Luke xxii, 67.
+
+[337] P. 249, l. 2. _Opera quæ_, etc.--John v, 36; x, 26-27.
+
+[338] P. 249, l. 7. _Nemo potest_, etc.--John iii, 2.
+
+[339] P. 249, l. 11. _Generatio prava_, etc.--Matthew xii, 39.
+
+[340] P. 249, l. 14. _Et non poterat facere._--Mark vi, 5.
+
+[341] P. 249, l. 16. _Nisi videritis, non creditis._--John iv, 8, 48.
+
+[342] P. 249, l. 23. _Tentat enim_, etc.--Deut. xiii, 3.
+
+[343] P. 249, l. 25. _Ecce prædixi vobis: vos ergo videte._--Matthew
+      xxiv, 25, 26.
+
+[344] P. 250, l. 7. _We have Moses_, etc.--John ix, 29.
+
+[345] P. 250, l. 30. _Quid debui._--Is. v, 3, 4. The Vulgate is _Quis
+      est quod debui ultra facere vineæ meæ, et non feci ei_.
+
+[346] P. 251, l. 12. _Bar-jesus blinded._--Acts xiii, 6-11.
+
+[347] P. 251, l. 14. _The Jewish exorcists._--Ibid., xix, 13-16.
+
+[348] P. 251, l. 18. _Si angelus._--Galatians i, 8.
+
+[349] P. 252, l. 10. _An angel from heaven._--See previous note.
+
+[350] P. 252, l. 14. _Father Lingende._--Claude de Lingendes, an
+      eloquent Jesuit preacher, who died in 1660.
+
+[351] P. 252, l. 33. _Ubi est Deus tuus?_--Ps. xiii, 3.
+
+[352] P. 252, l. 34. _Exortum est_, etc.--Ps. cxii, 4.
+
+[353] P. 253, l. 6. _Saint Xavier._--Saint François Xavier, the friend
+      of Ignatius Loyola, became a Jesuit.
+
+[354] P. 253, l. 9. _Væ qui_, etc.--Is. x, I.
+
+[355] P. 253, l. 24. _The five propositions._--See Preface.
+
+[356] P. 253, l. 36. _To seduce_, etc.--Mark xiii, 22.
+
+[357] P. 254, l. 6. _Si non fecissem._--John xv, 24.
+
+[358] P. 255, l. 11. _Believe in the Church._--Matthew xviii, 17-20.
+
+[359] P. 257, l. 14. _They._--The Jansenists, who believed in the system
+      of evangelical doctrine deduced from Augustine by Cornelius
+      Jansen (1585-1638), the Bishop of Ypres. They held that interior
+      grace is irresistible, and that Christ died for all, in reaction
+      against the ordinary Catholic dogma of the freedom of the will,
+      and merely sufficient grace.
+
+[360] P. 258, l. 4. _A time to laugh_, etc.--Eccles. iii, 4.
+
+[361] P. 258, l. 4. _Responde. Ne respondeas._--Prov. xxvi, 4, 5.
+
+[362] P. 260, l. 3. _Saint Athanasius._--Patriarch of Alexandria,
+      accused of rape, of murder, and of sacrilege. He was condemned by
+      the Councils of Tyre, Aries, and Milan. Pope Liberius is said to
+      have finally ratified the condemnation in A.D. 357. Athanasius
+      here stands for Jansenius, Saint Thersea for Mother Angélique, and
+      Liberius for Clement IX.
+
+[363] P. 261, l. 17. _Vos autem non sic._--Luke xxii, 26.
+
+[364] P. 261, l. 23. _Duo aut tres in unum._--John x, 30; First Epistle
+      of St. John, V, 8.
+
+[365] P. 262, l. 18. _The Fronde._--The party which rose against Mazarin
+      and the Court during the minority of Louis XIV. They led to civil
+      war.
+
+[366] P. 262, l. 25. _Pasce oves meas._--John xxi, 17.
+
+[367] P. 263, l. 14. _Jeroboam._--I Kings xii, 31.
+
+[368] P. 265, l. 21. _The servant_, etc.--John xv, 15.
+
+[369] P. 266, l. 4. _He that is not_, etc.--Matthew xii, 30.
+
+[370] P. 266, l. 5. _He that is not_, etc.--Mark ix, 40.
+
+[371] P. 266, l. 11. _Humilibus dot gratiam._--James iv, 6.
+
+[372] P. 266, l. 12. _Sui eum non_, etc.--John i, 11, 12.
+
+[373] P. 266, l. 33. _We will be as the other nations._--I Sam. viii,
+      20.
+
+[374] P. 268, l. 19. _Vince in bono malum._--Romans xii, 21.
+
+[375] P. 268, l. 26. _Montalte._--See note on page 6, line 30, above.
+
+[376] P. 269, l. 11. _Probability._--The doctrine in casuistry that of
+      two probable views, both reasonable, one may follow his own
+      inclinations, as a doubtful law cannot impose a certain
+      obligation. It was held by the Jesuits, the famous religious order
+      founded in 1534 by Ignatius Loyola. This section of the _Pensées_
+      is directed chiefly against them.
+
+[377] P. 269, l. 22. _Coacervabunt sibi magistros._--2 Tim. iv, 3.
+
+[378] P. 270, l. 3. _These._--The writers of Port-Royal.
+
+[379] P. 270, l. 15. _The Society._--The Society of Jesus.
+
+[380] P. 271, l. 15. _Digna necessitas._--Book of Wisdom xix, 4.
+
+
+
+
+INDEX
+
+_The figures refer to the numbers of the Pensées, and not to the pages._
+
+
+ABRAHAM,
+  took nothing for himself, 502;
+  from stones can come children unto, 777;
+  and Gideon, 821
+
+Absolutions, without signs of regret, 903, 904
+
+Act, the last, is tragic, 210
+
+Adam,
+  compared with Christ, 551;
+  his glorious state, 559;
+  _forma futuri_, 655
+
+Advent, the time of the first, foretold, 756
+
+Age,
+  influences judgment, 381;
+  the six ages, 654
+
+Alexander, the example of his chastity, 103
+
+Amusements, dangerous to the Christian life, 11
+
+Animals, intelligence and instinct of, 340, 342
+
+Antichrist,
+  miracles of, foretold by Christ, 825;
+  will speak openly against God, 842;
+  miracles of, cannot lead into error, 845
+
+Apocalyptics, extravagances of the, 650
+
+Apostles,
+  hypothesis that they were deceivers, 571;
+  foresaw heresies, 578;
+  supposition that they were either deceived or deceivers, 801
+
+Aquinas, Thomas, 61, 338
+
+Arcesilaus, the sceptic, became a dogmatist, 375
+
+Archimedes, greatness of, 792
+
+Arians, where they go wrong, 861
+
+Aristotle, and Plato, 331
+
+Arius, miracles in his time, 831
+
+Athanasius, St., 867
+
+Atheism, shows a certain strength of mind, 225
+
+Atheists,
+  who seek, to be pitied, 190;
+  ought to say what is perfectly evident, 221;
+  objections of, against the Resurrection and the Virgin Birth,
+  222, 223;
+  objection of, 228
+
+Augustine, St.,
+  saw that we work for an uncertainty, 234;
+  on the submission of reason, 270;
+  on miracles, 811;
+  his authority, 868
+
+Augustus, his saying about Herod's son, 179
+
+Authority, in belief, 260
+
+Authors, vanity of certain, 43
+
+Automatism, human, 252
+
+
+Babylon, rivers of, 459
+
+Beauty,
+  a certain standard of, 32;
+  poetical, 33
+
+Belief,
+  three sources of, 245;
+  rule of, 260;
+  of simple people, 284;
+  without reading the Testaments, 286;
+  the Cross creates, 587;
+  reasons why there is no, in the miracles, 825
+
+Bias, leads to error, 98
+
+Birth,
+  noble, an advantage, 322;
+  persons of high, honoured and despised, 337
+
+Blame, and praise, 501
+
+Blood, example of the circulation of, 96
+
+Body,
+  nourishment of the, 356;
+  the, and its members, 475, 476;
+  infinite distance between mind and, 792
+
+Brutes, no mutual admiration among the, 401
+
+
+Cæsar, compared with Alexander and Augustus, 132
+
+Calling, chance decides the choice of a, 97
+
+Calvinism, error of, 776
+
+Canonical, the heretical books prove the, 568
+
+Carthusian monk, difference between a soldier and a, 538
+
+Casuists,
+  true believers have no pretext for following their laxity, 888;
+  submit the decision to a corrupted reason, 906;
+  cannot give assurance to a conscience in error, 908;
+  allow lust to act, 913
+
+Causes, seen by the intellect and not by the senses, 234
+
+Catholic, the, doctrine, of the Holy Sacrament, 861
+
+Ceremonies, ordained in the Old Testament, are types, 679
+
+Certain, nothing is, 234
+
+Chance,
+  according to the doctrine of chance, one should believe in God, 233;
+  and work for an uncertainty, 234;
+  and seek the truth, 236;
+  gives rise to thoughts, 370
+
+Chancellor, the position of the, uneral, 307
+
+Character, the Christian, the human, and the inhuman, 532
+
+Charity,
+  nothing so like it as covetousness, 662;
+  not a figurative precept, 664;
+  the sole aim of the Scripture, 669
+
+Charron, the divisions of, 62
+
+Children,
+  frightened at the face they have blackened, 88;
+  of Port-Royal, 151;
+  illustration of usurpation from, 295
+
+China, History of, 592, 593
+
+Christianity,
+  alone cures pride and sloth, 435;
+  is strange, 536;
+  consists in two points, 555;
+  evidence for, 563;
+  is wise and foolish, 587
+
+Christians,
+  few true, 256;
+  without the knowledge of the prophecies and evidences, 287;
+  comply with folly, 338;
+  humility of, 537;
+  their hope, 539;
+  their happiness, 540;
+  the God of, 543
+
+Church,
+  history of the, 857;
+  the, in persecution, like a ship in a storm, 858;
+  when in a good state, 860;
+  has always been attacked by opposite errors, 861;
+  the, and tradition, 866;
+  absolution and the, 869;
+  the Pope and the, 870;
+  the, and infallibility, 875;
+  true justice in the, 877;
+  the work of the, 880;
+  the discipline of the, 884;
+  the anathemas of the, 895
+
+Cicero, false beauties in, 31
+
+Cipher,
+  a, has a double meaning, 676, 677;
+  key of, 680;
+  the, given by St. Paul, 682
+
+Circumcision,
+  only a sign, 609;
+  the apostles and, 671
+
+Clearness,
+  sufficient, for the elect, 577;
+  and obscurity, 856
+
+Cleobuline, the passion of, 13
+
+Cleopatra,
+  the nose of, 162;
+  and love, 163
+
+Compliments, 57
+
+Conditions, the easiest, to live in, according to the world and to
+  God, 905
+
+Condolences, formal, 56
+
+Confession, 100;
+  different effects of, 529
+
+Contradiction, 157;
+  a bad sign of truth, 384
+
+Conversion, the, 470;
+  of the heathen, 768
+
+Copernicus, 218
+
+Cords, the, which bind the respect of men to each other, 304
+
+Correct, how to, with advantage, 9
+
+Cripple, why a, does not offend us, and a fool does, 80
+
+Cromwell, death of, 176
+
+Custom,
+  is our nature, 89;
+  our natural principles, principles of, 92;
+  a second nature, 93;
+  the source of our strongest beliefs, 252
+
+Cyrus, prediction of, 712
+
+
+Damned, the, condemned by their own reason, 562
+
+Daniel, 721;
+  the seventy weeks of, 722
+
+David,
+  a saying of, 689;
+  the eternal reign of the race of, 716, 717
+
+Death,
+  easier to bear without thinking of it, 166;
+  men do not think of, 168;
+  fear of, 215, 216;
+  examples of the noble deaths of the Lacedæmonians, 481
+
+Deference, meaning of, 317
+
+Deeds, noble, best when hidden, 159
+
+Deism, as far removed from Christianity as atheism, 555
+
+Democritus, saying of, 72
+
+Demonstrations, not certain that there are true, 387
+
+Descartes, 76, 77, 78, 79
+
+Devil,
+  the, and miracle, 803;
+  the, and doctrine, 819
+
+Disciples, and true disciples, 518
+
+Discourses, on humility, 377
+
+Diseases, a source of error, 82
+
+Disproportion of man, 72
+
+Diversion, reason why men seek, 139, 140, 141, 142, 143, 168, 170
+
+Docility, 254
+
+Doctor, the, 12
+
+Doctrine, and miracles, 802, 842
+
+Dogmatism, and scepticism, 434
+
+Dream, life like a, 386
+
+Duty, and the passions, 104
+
+
+Ecclesiastes, 389
+
+Eclipses, why said to foretoken misfortune, 173
+
+Ego,
+  what is the, 323;
+  consists in thought, 469
+
+Egyptians, conversion of the, 724
+
+Elect,
+  the, ignorant of their virtues, 514;
+  all things work together for good to the, 574
+
+Eloquence, 15, 16, 25, 26
+
+Emilius, Paulus, 409, 410
+
+Enemies, meaning of, in the prophecies, 570, 691
+
+Epictetus, 80, 466, 467
+
+Error, a common, when advantageous, 18
+
+Esdras, the story in, 631, 632, 633
+
+Eternity, existence of, 195
+
+Ethics,
+  consoles us, 67;
+  a special science, 911
+
+Eucharist, the, 224, 512, 788
+
+Evangelists, the, painted a perfectly heroic soul in Jesus Christ, 799
+
+Evil, infinite forms of, 408
+
+Examples, in demonstration, 40
+
+Exception, and the rule, 832, 903
+
+Excuses, on, 58
+
+External, the, must be joined to the internal, 250
+
+Ezekiel, spoke evil of Israel, 885
+
+
+Faith,
+  different from proof, 248;
+  and miracle, 263;
+  and the senses, 264;
+  what is, 278;
+  without, man cannot know the true good or justice, 425;
+  consists in Jesus Christ, 522
+
+Fancy,
+  effects of, 86;
+  confused with feeling, 274
+
+Faults, we owe a great debt to those who point out, 534
+
+Fear, good and bad, 262
+
+Feeling,
+  and reasoning, 3, 274;
+  harmed in the same way as the understanding, 6
+
+Flies, the power of, 366, 367
+
+Friend, importance of a true, 155
+
+Fundamentals, the two, 804
+
+
+Galilee, the word, 743
+
+Gentiles,
+  conversion of the, 712;
+  calling of the, 713
+
+Gentleman,
+  the universal quality, 35;
+  man never taught to be a, 68
+
+Glory, 151, 401;
+  the greatest baseness of man is the pursuit of, 404
+
+God,
+  the conduct of, 185;
+  is infinite, 231, 233;
+  infinitely incomprehensible, 233;
+  we should wager that there is a, 233;
+  a _Deus absconditus,_ 194, 242;
+  knowledge of, is not the love of Him, 280;
+  two kinds of persons know, 288;
+  has created all for Himself, 314;
+  the wisdom of, 430;
+  must reign over all, 460;
+  we must love Him only, 479;
+  not true that all reveals, 556;
+  has willed to blind some and to enlighten others, 565, 575;
+  foresaw heresies, 578;
+  has willed to hide Himself, 584;
+  formed for Himself the Jewish people, 643;
+  the word does not differ from the intention in, 653;
+  the greatness of His compassion, 847;
+  has not wanted to absolve without the Church, 869
+
+Godliness, why difficult, 498
+
+Good, the inquiry into the sovereign, 73, 462
+
+Gospel, the style of the, admirable, 797
+
+Grace,
+  unites us to God, 430, 507;
+  necessary to turn a man into a saint, 508;
+  the law and, 519, 521;
+  nature and, 520;
+  morality and, 522;
+  man's capacity for, 523
+
+Great, the, and the humble have the same misfortunes, 180
+
+Greatness,
+  the, of man, 397, 398, 400, 409;
+  constituted by thought, 346;
+  even in his lust, 402, 403;
+  and wretchedness of man, 416, 417, 418, 423, 430, 443
+
+
+Haggai, 725
+
+Happiness,
+  all men seek, 425;
+  is in God, 465
+
+Happy, in order to be, man does not think of death, 169
+
+Hate, all men naturally, one another, 451
+
+Heart,
+  the, has its reasons, 277;
+  experiences God, 278;
+  we know truth, not only by the reason, but also by the, 282;
+  has its own order, 283
+
+Heresy, 774;
+  source of all, 861
+
+Heretics,
+  and the three marks of religion, 843, 844;
+  and the Jesuits, 890
+
+Herod, 178, 179
+
+Hosts, the three, 177
+
+
+Image, an, of the condition of men, 199
+
+Imagination,
+  that deceitful part in man, 82;
+  enlarges little objects, 84;
+  magnifies a nothing, 85;
+  often mistaken for the heart, 275;
+  judges, etc., appeal only to the, 307
+
+Inconstancy, in, 112, 113
+
+Infinite,
+  the, of greatness and of littleness, 72;
+  and the finite, 233
+
+Injustice, 214, 191, 293, 326, 878
+
+Instability, 212
+
+Intellect, different kinds of, 2
+
+Isaiah, 712, 725
+
+
+Jacob, 612, 710
+
+Jansenists,
+  the, are persecuted, 859;
+  are like the heretics, 886
+
+Jeremiah, 713, 818
+
+Jesuits,
+  the, unjust persecutors, 851;
+  hardness of the, 853;
+  and Jansenists, 864;
+  impose upon the Pope, 881;
+  effects of their sins, 918;
+  do not keep their word, 923
+
+Jesus Christ
+  employs the rule of love, 283;
+  is a God whom we approach without pride, 527;
+  His teaching, 544;
+  without, man must be in misery, 545;
+  God known only through, 546;
+  we know ourselves only through, 547;
+  useless to know God without, 548;
+  the sepulchre of, 551;
+  the mystery of, 552;
+  and His wounds, 553;
+  genealogy of, 577;
+  came at the time foretold, 669;
+  necessary for Him to suffer, 678;
+  the Messiah, 719;
+  prophecies about, 730, 733, 734;
+  foretold, and was foretold, 738;
+  how regarded by the Old and New Testaments, 239;
+  what the prophets say of, 750;
+  His office, 765;
+  typified by Joseph, 767;
+  what He came to say, 769, 782;
+  came to blind, etc., 770;
+  never condemned without hearing, 779;
+  Redeemer of all, 780;
+  would not have the testimony of devils, 783;
+  an obscurity, 785, 788;
+  would not be slain without the forms of justice, 789;
+  no man had more renown than, 791;
+  absurd to take offence at the lowliness of, 792;
+  came _in sanctificationem et in scandalum_, 794;
+  said great things simply, 796;
+  verified that He was the Messiah, 807;
+  and miracles, 828
+
+Jews,
+  their religion must be differently regarded in the Bible and in
+    their tradition, 600;
+  and is wholly divine, 602;
+  the carnal, 606, 607, 661, 746;
+  true, and true Christians have the same religion, 609;
+  their advantages, 619;
+  their antiquity, 627;
+  their sincerity, 629, 630;
+  their long and miserable existence, 639;
+  the, expressly made to witness to the Messiah, 640;
+  earthly thoughts of the, 669;
+  were the slaves of sin, 670;
+  their zeal for the law, 700, 701;
+  the devil troubled their zeal, 703;
+  their captivity, 712;
+  reprobation of the, 712;
+  accustomed to great miracles, 745;
+  the, but not all, reject Christ, 759;
+  the, in slaying Him, have proved Him to be the Messiah, 760;
+  their dilemma, 761
+
+Job and Solomon, 174
+
+John, St., the Baptist, 775
+
+Joseph, 622, 697, 767
+
+Josephus, 628, 786
+
+Joshua, 626
+
+Judgment,
+  the, and the intellect, 4;
+  of another easily prejudiced, 105
+
+Just, the, act by faith, 504
+
+Justice,
+  the, of God, 233;
+  relation of, to law and custom, 294, 325;
+  and might, 298, 299;
+  determined by custom, 309;
+  is what is established, 312
+
+
+King,
+  the, surrounded by people to amuse him, 139;
+  a, without amusement, is full of wretchedness, 142;
+  why he inspires respect, 308;
+  and tyrant, 310;
+  on what his power is founded, 330
+
+Knowledge,
+  limitations of man's, 72;
+  of ourselves impossible, apart from the mystery of the transmission
+    of sin, 434;
+  of God and of man's wretchedness found in Christ, 526
+
+Koran, the, 596
+
+
+Lackeys, afford a means of social distinction, 318, 319
+
+Language, 27, 45, 49, 53, 54, 59, 648
+
+Law,
+  the, and nature, 519;
+  the, and grace, 521;
+  the, of the Jews, the oldest and most perfect, 618
+
+Laws,
+  the, are the only universal rules, 299;
+  two, rule the Christian Republic, 484
+
+Liancourt, the frog and the pike of, 341
+
+Life,
+  human, a perpetual illusion, 100;
+  we desire to live an imaginary, 147;
+  short duration of, 205;
+  only, between us and heaven or hell, 213
+
+Love,
+  nature of self-, 100, 455;
+  causes and effects of, 162, 163;
+  nothing so opposed to justice and truth as self-, 492
+
+Lusts, the three, 458, 460, 461
+
+
+Machine,
+  the, 246, 247;
+  the arithmetical, 340
+
+Macrobius, 178, 179
+
+Magistrates, make a show to strike the imagination, 82
+
+Mahomet, 590;
+  without authority, 594;
+  his own witness, 595;
+  a false prophet, 596;
+  is ridiculous, 597;
+  difference between Christ and, 598, 599;
+  religion of, 600
+
+Man,
+  full of wants, 36;
+  misery of, without God, 60, 389;
+  disproportion of, 72;
+  a subject of error, 83;
+  naturally credulous, 125;
+  description of, 116;
+  condition of, 127;
+  disgraceful for, to yield to pleasure, 160;
+  despises religion, 187;
+  lacks heart, 196;
+  his sensibility to trifles, 197;
+  a thinking reed, 347, 348;
+  neither angel, nor brute, 358;
+  necessarily mad, 414;
+  two views of the nature of, 415;
+  does not know his rank, 427;
+  a chimera, 434;
+  the two vices of, 435;
+  pursues wealth, 436;
+  only happy in God, 438;
+  does not act by reason, 439;
+  unworthy of God, 510;
+  is of two kinds, 533;
+  holds an inward talk with himself, 535;
+  without Christ, must be in vice and misery, 545;
+  everything teaches him his condition, 556
+
+Martial, epigrams of, 41
+
+Master and servant, 530, 896
+
+Materialism, on, 72, 75
+
+Members, we are, of the whole, 474, 477, 482, 483
+
+Memory,
+  intuitive, 95;
+  necessary for reason, 369
+
+Merit, men and, 490
+
+Messiah,
+  necessary that there should be preceding prophecies about the, 570;
+  the, according to the carnal Jews and carnal Christians, 606;
+  the, has always been believed in, 615;
+  and expected, 616;
+  prophecies about the, 726, 728, 729;
+  Herod believed to be the, 752
+
+Mind,
+  difference between the mathematical and the intuitive, 1;
+  and body, 72, 792;
+  natural for it to believe, 81;
+  the, easily disturbed, 366
+
+Miracles,
+  and belief, 263;
+  a test of doctrine, 802, 842, 845;
+  definition of, 803;
+  necessary, 805;
+  Christ and 807, 810, 828, 833, 837, 838;
+  Montaigne and, 812, 813;
+  the reason people believe false, 816, 817;
+  the, of the false prophets, 818;
+  false, 822, 823;
+  their use, 824;
+  the foundation of religion, 825, 826, 850;
+  no longer necessary, 831;
+  the miracle of the Holy Thorn, 838, 855;
+  the test in matters of doubt, 840;
+  one mark of religion, 843
+
+Misery,
+  diversion alone consoles us for, and is the greatest, 171;
+  proves man's greatness, 398;
+  we have an instinct which raises us above, 411;
+  induces despair, 525
+
+Miton, 192, 448, 455
+
+Montaigne, 18;
+  criticism of, 62, 63, 64, 65; 220, 234, 325, 812, 813
+
+Moses, 577, 592, 623, 628, 688, 689, 751, 802
+
+
+Nature
+  has made her truths independent of one another, 21;
+  and theology, 29;
+  is corrupt, 60;
+  has set us in the centre, 70;
+  only a first custom, 93;
+  makes us unhappy in every state, 109;
+  imitates herself, 110;
+  diversifies, 120;
+  always begins the same things again, 121;
+  our, consists in motion, 129;
+  and God, 229, 242, 243, 244;
+  acts by progress, 355;
+  the least movement affects all, 505;
+  perfections and imperfections of, 579;
+  an image of grace, 674
+
+Nebuchadnezzar, 721
+
+Novelty, power of the charms of, 82
+
+
+Obscurity,
+  the, of religion shows its truth, 564;
+  without, man would not be sensible of corruption, 585
+
+Opinion, the queen of the world, 311
+
+Outward, the Church judges only by the, 904
+
+
+Painting, vanity of, 134
+
+Passion,
+  makes us forget duty, 104;
+  we are sure of pleasing a man, if we know his ruling, 106;
+  how to prevent the harmful effect of, 203
+
+Patriarchs, longevity of, 625
+
+Paul, St., 283, 532, 672, 682, 852
+
+Pelagians, the semi-, 776
+
+Penitence, 660, 922
+
+People,
+  ordinary, have the power of not thinking of that about which they do
+    not want to think, 259;
+  sound opinions of the people, 313, 316, 324
+
+Perpetuity, 612, 615, 616
+
+Perseus, 410
+
+Persons,
+  only three kinds of, 257;
+  two kinds of, know God, 288
+
+Peter, St., 671, 743
+
+Philosophers,
+  the, have confused ideas of things, 72;
+  influence of imagination upon, 82;
+  disquiet inquirers, 184;
+  made their ethics independent of the immortality of the soul,
+  219, 220;
+  have mastered their passions, 349;
+  believe in God without Christ, 463;
+  their motto, 464;
+  have consecrated vices, 503;
+  what they advise, 509;
+  did not prescribe suitable feelings, 524
+
+Piety, different from superstition, 255
+
+Pilate, the false justice of, 790
+
+Plato, 219, 331
+
+Poets, 34, 38, 39
+
+Pope, the, 870, 871, 872, 873, 874, 879, 881
+
+Port-Royal, 151, 838, 919
+
+Prayer, why established, 513
+
+Predictions
+  of particular things, 710;
+  of Cyrus, 712;
+  of events in the fourth monarchy, 723;
+  of the Messiah, 728, 730
+
+Present, we do not rest satisfied with the, 172
+
+Presumption of men, 148
+
+Pride, 152, 153, 406
+
+Probability, the Jesuitical doctrine of, 901, 907, 909, 912, 915, 916,
+  917, 919, 921
+
+Proofs,
+  of religion, 289, 290;
+  metaphysical, of God, 542
+
+Prophecies,
+  the, entrusted to the Jews, 570;
+  the strongest proof of Christ, 705;
+  necessarily distributed, 706;
+  about Christ, 709, 726, 730, 732, 735;
+  proofs of divinity, 712;
+  in Egypt, 725
+
+Prophets,
+  the, prophesied by symbols, 652;
+  their discourses obscure, 658;
+  their meaning veiled, 677;
+  zeal after the, 702;
+  did not speak to flatter the people, 718;
+  foretold, 738
+
+Propositions,
+  the five, 830, 849
+  Purgatory, 518
+
+_Provincial Letters_, the, 52, 919
+
+Pyrrhus, advice given to, 139
+
+
+Rabbinism, chronology of, 634
+
+Reason
+  and the imagination, 82;
+  and the senses, 83;
+  recognises an infinity of things beyond it, 267;
+  submission of, 268, 269, 270, 272;
+  the heart and, 277, 278, 282;
+  and instinct, 344, 395;
+  commands us imperiously, 345;
+  and the passions, 412, 413;
+  corruption of, 440
+
+Reasoning, reduces itself to yielding to feeling, 274
+
+Redemption,
+  the Red Sea an image of the, 642;
+  the completeness of the, 780
+
+Religion,
+  its true nature and the necessity of studying it, 194;
+  sinfulness of indifference to it, 195;
+  whether certain, 234;
+  suited to all kinds of minds, 285;
+  true, 470, 494;
+  test of the falsity of a, 487;
+  two ways of proving its truths, 560;
+  the Christian, has something astonishing in it, 614;
+  the Christian, founded upon a preceding, 618;
+  reasons for preferring the Christian, 736;
+  three marks of, 843;
+  and natural reason, 902
+
+Republic, the Christian, 482, 610
+
+Rivers, moving roads, 17
+
+Roannez, M. de, a saying of, 276
+
+Rule, a, necessary to judge a work, 5
+
+
+Sabbath, the, only a sign, 609
+
+Sacrifices, of the Jews and Gentiles, 609
+
+Salvation, happiness of those who hope for, 239
+
+Scaramouch, 12
+
+Scepticism, 373, 376, 378, 385, 392, 394;
+  truth of, 432;
+  chief arguments of, 434
+
+Sciences, vanity of the, 67
+
+Scripture,
+  and the number of stars, 266;
+  its order, 283;
+  has provided passages for all conditions of life, 531;
+  literal inspiration of, 567;
+  blindness of, 572;
+  and Mahomet, 597;
+  extravagant opinions founded on, 650;
+  how to understand, 683, 686;
+  against those who misuse passages of, 898
+
+Self,
+  necessary to know, 66;
+  the little knowledge we have of, 175
+
+Sensations, and molecules, 368
+
+Senses,
+  perceptions of the, always true, 9;
+  perceive no extreme, 72;
+  mislead the reason, 83
+
+Silence,
+  eternal, of infinite space, 206;
+  the greatest persecution, 919
+
+Sin, original, 445, 446, 447
+
+Sneezing, absorbs all the functions of the soul, 160
+
+Soul,
+  immortality of the, 194, 219,
+  220; immaterial, 349
+
+_Spongia solis_, 91
+
+Stoics, the, 350, 360, 465
+
+Struggle, the, alone pleases us, 135
+
+Style, charm of a natural, 29
+
+Swiss, the, 305
+
+Symmetry, 28
+
+Synagogue, the, a type, 645, 851
+
+
+Talent, chief, 118
+
+Temple, reprobation of the, 712
+
+Testaments,
+  proof of the two, at once, 641;
+  proof that the Old is figurative, 658;
+  the Old and the New, 665
+
+Theology, a science, 115
+
+Theresa, St., 499, 867, 916
+
+Thought,
+  one, alone occupies us, 145;
+  constitutes man's greatness, 346;
+  and dignity, 365;
+  sometimes escapes us, 370, 372
+
+Time, effects of, 122, 123
+
+Truth,
+  nothing shows man the, 83;
+  different degrees in man's aversion to, 100;
+  the pretext that it is disputed, 261;
+  known by the heart, 282;
+  we desire, 437;
+  here is not the country of, 842;
+  obscure in these times, 863
+
+Types, 570, 642, 643, 644, 645, 656, 657, 658, 669, 674, 678, 686;
+  the law typical, 646, 684;
+  some, clear and demonstrative, 649;
+  particular, 651, 652, 653;
+  are like portraits, 676, 677;
+  the sacrifices are, 679, 684
+
+Tyranny, 332
+
+
+Understanding, different kinds of, 2
+
+Universe,
+  the relation of man to the, 72;
+  his superiority to it, 347
+
+
+Vanity,
+  is anchored in man's heart, 150;
+  effects of, 151, 153;
+  curiosity only, 152;
+  little known, 161;
+  love and, 162, 163;
+  only youths do not see the world's, 164
+
+Variety, 114, 115
+
+Vices, some, only lay hold on us through others, 102
+
+Virtues,
+  division of, 20;
+  measure of, 352;
+  excess of, 353, 357;
+  only the balancing of opposed vices, 359;
+  the true, 485
+
+
+Weariness,
+  in leaving favourite pursuits, 128;
+  nothing so insufferable to man as, 131
+
+Will,
+  natural for the, to love, 81;
+  one of the chief factors in belief, 99;
+  self-, will never be satisfied, 472;
+  is depraved, 477;
+  God prefers to incline the, rather than the intellect, 580
+
+Words,
+  and meanings, 23, 50;
+  repeated in a discourse, 48;
+  superfluous, 49, 59
+
+Works,
+  necessity to do good, 497;
+  external, 499
+
+World,
+  the, a good judge of things, 327;
+  all the, under a delusion, 335;
+  all the, not astonished at its own weakness, 314;
+  all good maxims are in the, 380;
+  the, exists for the exercise of mercy and judgment, 583
+
+
+Transcribers' note
+
+Numbered anchors changed to letter anchors for the four footnotes in the
+introduction.
+
+All the notes at the end of the text were numbered and appropriate
+anchors inserted in the text.
+
+Note No. 54 on page 28 has the wrong line number and is positioned two
+notes after where it should be. Corrected the position.
+
+"judgment" was consistently used throughout the text.
+
+
+Page |Pensée |Details
+     |       |
+  9  |    32 |"beauty whch consists" - Typo for "which". Corrected.
+     |       |
+ 37  |   121 |"that is infinite" - Added a period at the end of the
+     |       |sentence.
+     |       |
+ 46  |   154 |Mismatched brackets in original text.
+     |       |
+ 75  |   260 |"youself" - corrected to "yourself".
+     |       |
+ 86  |   301 |"It is because they have more reason?" - As in image.
+     |       |
+129  |   463 |"feel ull of feelings" - Typo corrected to "feel full of
+     |       |feelings".
+     |       |
+133  |   479 |"the worst that can can happen" - deleted one "can".
+     |       |
+134  |   484 |Supplied missing period at the end.
+     |       |
+158  |   570 |"those whose whose only good" - deleted one "whose"
+     |       |
+162  |   587 |"they come with wisdom and with signs." - Typo corrected
+     |       |to "they come with wisdom and with signs."
+     |       |
+165  |   598 |"Jesus Christ caused His wn to be slain." - Typo
+     |       |corrected to "Jesus Christ caused His own to be slain."
+     |       |
+170  |   612 |"Salutare taum expectabo, Domine." - As in image.
+     |       |
+181  |   641 |"but it they have" - Typo corrected to "but if they
+     |       |have".
+     |       |
+282  |       |Endnote 210. - "P. 158, l. 13. _Saint John_.--xii, 39."
+     |       |-Corrected to ""P. 159, l. 13. _Saint John_.--xii, 39."
+     |       |
+286  |       |Endnote 331. "_Though ye believe not_, ect.--John x, 38."
+     |       |-Corrected to "_Though ye believe not_, etc.--John x, 38."
+
+
+
+
+
+End of the Project Gutenberg EBook of Pascal's Pensées, by Blaise Pascal
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+The Project Gutenberg EBook of Pascal's Pens�es, by Blaise Pascal
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Pascal's Pens�es
+
+Author: Blaise Pascal
+
+Release Date: April 27, 2006 [EBook #18269]
+
+Language: English
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+Character set encoding: ISO-8859-1
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+*** START OF THIS PROJECT GUTENBERG EBOOK PASCAL'S PENS�ES ***
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+Produced by John Hagerson, LN Yaddanapudi, Juliet Sutherland
+and the Online Distributed Proofreading Team at
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+
+PASCAL'S PENS�ES
+
+
+INTRODUCTION BY
+T. S. ELIOT
+
+_A Dutton Paperback_
+
+New York
+E. P. DUTTON & CO., INC.
+
+
+
+
+_This paperback edition of "Pascal's Pens�es" Published 1958 by E. P.
+Dutton & Co., Inc. All rights reserved. Printed in the U.S.A._
+
+
+SBN 0-525-47018-2
+
+
+
+
+INTRODUCTION
+
+
+It might seem that about Blaise Pascal, and about the two works on which
+his fame is founded, everything that there is to say had been said. The
+details of his life are as fully known as we can expect to know them;
+his mathematical and physical discoveries have been treated many times;
+his religious sentiment and his theological views have been discussed
+again and again; and his prose style has been analysed by French critics
+down to the finest particular. But Pascal is one of those writers who
+will be and who must be studied afresh by men in every generation. It is
+not he who changes, but we who change. It is not our knowledge of him
+that increases, but our world that alters and our attitudes towards it.
+The history of human opinions of Pascal and of men of his stature is a
+part of the history of humanity. That indicates his permanent
+importance.
+
+The facts of Pascal's life, so far as they are necessary for this brief
+introduction to the _Pens�es_, are as follows. He was born at Clermont,
+in Auvergne, in 1623. His family were people of substance of the upper
+middle class. His father was a government official, who was able to
+leave, when he died, a sufficient patrimony to his one son and his two
+daughters. In 1631 the father moved to Paris, and a few years later took
+up another government post at Rouen. Wherever he lived, the elder Pascal
+seems to have mingled with some of the best society, and with men of
+eminence in science and the arts. Blaise was educated entirely by his
+father at home. He was exceedingly precocious, indeed excessively
+precocious, for his application to studies in childhood and adolescence
+impaired his health, and is held responsible for his death at
+thirty-nine. Prodigious, though not incredible stories are preserved,
+especially of his precocity in mathematics. His mind was active rather
+than accumulative; he showed from his earliest years that disposition to
+find things out for himself, which has characterised the infancy of
+Clerk-Maxwell and other scientists. Of his later discoveries in physics
+there is no need for mention here; it must only be remembered that he
+counts as one of the greatest physicists and mathematicians of all time;
+and that his discoveries were made during the years when most scientists
+are still apprentices.
+
+The elder Pascal, �tienne, was a sincere Christian. About 1646 he fell
+in with some representatives of the religious revival within the Church
+which has become known as Jansenism--after Jansenius, Bishop of Ypres,
+whose theological work is taken as the origin of the movement. This
+period is usually spoken of as the moment of Pascal's "first
+conversion." The word "conversion," however, is too forcible to be
+applied at this point to Blaise Pascal himself. The family had always
+been devout, and the younger Pascal, though absorbed in his scientific
+work, never seems to have been afflicted with infidelity. His attention
+was then directed, certainly, to religious and theological matters; but
+the term "conversion" can only be applied to his sisters--the elder,
+already Madame P�rier, and particularly the younger, Jacqueline, who at
+that time conceived a vocation for the religious life. Pascal himself
+was by no means disposed to renounce the world. After the death of the
+father in 1650 Jacqueline, a young woman of remarkable strength and
+beauty of character, wished to take her vows as a sister of Port-Royal,
+and for some time her wish remained unfulfilled owing to the opposition
+of her brother. His objection was on the purely worldly ground that she
+wished to make over her patrimony to the Order; whereas while she lived
+with him, their combined resources made it possible for him to live more
+nearly on a scale of expense congenial to his tastes. He liked, in fact,
+not only to mix with the best society, but to keep a coach and
+horses--six horses is the number at one time attributed to his carriage.
+Though he had no legal power to prevent his sister from disposing of her
+property as she elected, the amiable Jacqueline shrank from doing so
+without her brother's willing approval. The Mother Superior, M�re
+Ang�lique--herself an eminent personage in the history of this religious
+movement--finally persuaded the young novice to enter the order without
+the satisfaction of bringing her patrimony with her; but Jacqueline
+remained so distressed by this situation that her brother finally
+relented.
+
+So far as is known, the worldly life enjoyed by Pascal during this
+period can hardly be qualified as "dissipation," and certainly not as
+"debauchery." Even gambling may have appealed to him chiefly as
+affording a study of mathematical probabilities. He appears to have led
+such a life as any cultivated intellectual man of good position and
+independent means might lead and consider himself a model of probity and
+virtue. Not even a love-affair is laid at his door, though he is said to
+have contemplated marriage. But Jansenism, as represented by the
+religious society of Port-Royal, was morally a Puritan movement within
+the Church, and its standards of conduct were at least as severe as
+those of any Puritanism in England or America. The period of fashionable
+society, in Pascal's life, is however, of great importance in his
+development. It enlarged his knowledge of men and refined his tastes; he
+became a man of the world and never lost what he had learnt; and when he
+turned his thoughts wholly towards religion, his worldly knowledge was a
+part of his composition which is essential to the value of his work.
+
+Pascal's interest in society did not distract him from scientific
+research; nor did this period occupy much space in what is a very short
+and crowded life. Partly his natural dissatisfaction with such a life,
+once he had learned all it had to teach him, partly the influence of his
+saintly sister Jacqueline, partly increasing suffering as his health
+declined, directed him more and more out of the world and to thoughts of
+eternity. And in 1654 occurs what is called his "second conversion," but
+which might be called his conversion simply.
+
+He made a note of his mystical experience, which he kept always about
+him, and which was found, after his death, sewn into the coat which he
+was wearing. The experience occurred on 23 November, 1654, and there is
+no reason to doubt its genuineness unless we choose to deny all mystical
+experience. Now, Pascal was not a mystic, and his works are not to be
+classified amongst mystical writings; but what can only be called
+mystical experience happens to many men who do not become mystics. The
+work which he undertook soon after, the _Lettres �crites � un
+provincial_, is a masterpiece of religious controversy at the opposite
+pole from mysticism. We know quite well that he was at the time when he
+received his illumination from God in extremely poor health; but it is a
+commonplace that some forms of illness are extremely favourable, not
+only to religious illumination, but to artistic and literary
+composition. A piece of writing meditated, apparently without progress,
+for months or years, may suddenly take shape and word; and in this state
+long passages may be produced which require little or no retouch. I have
+no good word to say for the cultivation of automatic writing as the
+model of literary composition; I doubt whether these moments _can_ be
+cultivated by the writer; but he to whom this happens assuredly has the
+sensation of being a vehicle rather than a maker. No masterpiece can be
+produced whole by such means; but neither does even the higher form of
+religious inspiration suffice for the religious life; even the most
+exalted mystic must return to the world, and use his reason to employ
+the results of his experience in daily life. You may call it communion
+with the Divine, or you may call it a temporary crystallisation of the
+mind. Until science can teach us to reproduce such phenomena at will,
+science cannot claim to have explained them; and they can be judged only
+by their fruits.
+
+From that time until his death, Pascal was closely associated with the
+society of Port-Royal which his sister Jacqueline, who predeceased him,
+had joined as a _religieuse_; the society was then fighting for its life
+against the Jesuits. Five propositions, judged by a committee of
+cardinals and theologians at Rome to be heretical, were found to be put
+forward in the work of Jansenius; and the society of Port-Royal, the
+representative of Jansenism among devotional communities, suffered a
+blow from which it never revived. It is not the place here to review the
+bitter controversy and conflict; the best account, from the point of
+view of a critic of genius who took no side, who was neither Jansenist
+nor Jesuit, Christian nor infidel, is that in the great book of
+Sainte-Beuve, _Port-Royal_. And in this book the parts devoted to Pascal
+himself are among the most brilliant pages of criticism that
+Sainte-Beuve ever wrote. It is sufficient to notice that the next
+occupation of Pascal, after his conversion, was to write these eighteen
+"Letters," which as prose are of capital importance in the foundation of
+French classical style, and which as polemic are surpassed by none, not
+by Demosthenes, or Cicero, or Swift. They have the limitation of all
+polemic and forensic: they persuade, they seduce, they are unfair. But
+it is also unfair to assert that, in these _Letters to a Provincial_,
+Pascal was attacking the Society of Jesus in itself. He was attacking
+rather a particular school of casuistry which relaxed the requirements
+of the Confessional; a school which certainly flourished amongst the
+Society of Jesus at that time, and of which the Spaniards Escobar and
+Molina are the most eminent authorities. He undoubtedly abused the art
+of quotation, as a polemical writer can hardly help but do; but there
+were abuses for him to abuse; and he did the job thoroughly. His
+_Letters_ must not be called theology. Academic theology was not a
+department in which Pascal was versed; when necessary, the fathers of
+Port-Royal came to his aid. The _Letters_ are the work of one of the
+finest mathematical minds of any time, and of a man of the world who
+addressed, not theologians, but the world in general--all of the
+cultivated and many of the less cultivated of the French laity; and with
+this public they made an astonishing success.
+
+During this time Pascal never wholly abandoned his scientific interests.
+Though in his religious writings he composed slowly and painfully, and
+revised often, in matters of mathematics his mind seemed to move with
+consummate natural ease and grace. Discoveries and inventions sprang
+from his brain without effort; among the minor devices of this later
+period, the first omnibus service in Paris is said to owe its origin to
+his inventiveness. But rapidly failing health, and absorption in the
+great work he had in mind, left him little time and energy during the
+last two years of his life.
+
+The plan of what we call the _Pens�es_ formed itself about 1660. The
+completed book was to have been a carefully constructed defence of
+Christianity, a true Apology and a kind of Grammar of Assent, setting
+forth the reasons which will convince the intellect. As I have indicated
+before, Pascal was not a theologian, and on dogmatic theology had
+recourse to his spiritual advisers. Nor was he indeed a systematic
+philosopher. He was a man with an immense genius for science, and at the
+same time a natural psychologist and moralist. As he was a great
+literary artist, his book would have been also his own spiritual
+autobiography; his style, free from all diminishing idiosyncrasies, was
+yet very personal. Above all, he was a man of strong passions; and his
+intellectual passion for truth was reinforced by his passionate
+dissatisfaction with human life unless a spiritual explanation could be
+found.
+
+We must regard the _Pens�es_ as merely the first notes for a work which
+he left far from completion; we have, in Sainte-Beuve's words, a tower
+of which the stones have been laid on each other, but not cemented, and
+the structure unfinished. In early years his memory had been amazingly
+retentive of anything that he wished to remember; and had it not been
+impaired by increasing illness and pain, he probably would not have been
+obliged to set down these notes at all. But taking the book as it is
+left to us, we still find that it occupies a unique place in the history
+of French literature and in the history of religious meditation.
+
+To understand the method which Pascal employs, the reader must be
+prepared to follow the process of the mind of the intelligent believer.
+The Christian thinker--and I mean the man who is trying consciously and
+conscientiously to explain to himself the sequence which culminated in
+faith, rather than the public apologist--proceeds by rejection and
+elimination. He finds the world to be so and so; he finds its character
+inexplicable by any non-religious theory; among religions he finds
+Christianity, and Catholic Christianity, to account most satisfactorily
+for the world and especially for the moral world within; and thus, by
+what Newman calls "powerful and concurrent" reasons, he finds himself
+inexorably committed to the dogma of the Incarnation. To the unbeliever,
+this method seems disingenuous and perverse; for the unbeliever is, as a
+rule, not so greatly troubled to explain the world to himself, nor so
+greatly distressed by its disorder; nor is he generally concerned (in
+modern terms) to "preserve values." He does not consider that if certain
+emotional states, certain developments of character, and what in the
+highest sense can be called "saintliness" are inherently and by
+inspection known to be good, then the satisfactory explanation of the
+world must be an explanation which will admit the "reality" of these
+values. Nor does he consider such reasoning admissible; he would, so to
+speak, trim his values according to his cloth, because to him such
+values are of no great value. The unbeliever starts from the other end,
+and as likely as not with the question: Is a case of human
+parthenogenesis credible? and this he would call going straight to the
+heart of the matter. Now Pascal's method is, on the whole, the method
+natural and right for the Christian; and the opposite method is that
+taken by Voltaire. It is worth while to remember that Voltaire, in his
+attempt to refute Pascal, has given once and for all the type of such
+refutation; and that later opponents of Pascal's Apology for the
+Christian Faith have contributed little beyond psychological
+irrelevancies. For Voltaire has presented, better than any one since,
+what is the unbelieving point of view; and in the end we must all choose
+for ourselves between one point of view and another.
+
+I have said above that Pascal's method is "on the whole" that of the
+typical Christian apologist; and this reservation was directed at
+Pascal's belief in miracles, which plays a larger part in his
+construction than it would in that, at least, of the modern liberal
+Catholic. It would seem fantastic to accept Christianity because we
+first believe the Gospel miracles to be true, and it would seem impious
+to accept it primarily because we believe more recent miracles to be
+true; we accept the miracles, or some miracles, to be true because we
+believe the Gospel of Jesus Christ: we found our belief in the miracles
+on the Gospel, not our belief in the Gospel on the miracles. But it must
+be remembered that Pascal had been deeply impressed by a contemporary
+miracle, known as the miracle of the Holy Thorn: a thorn reputed to have
+been preserved from the Crown of Our Lord was pressed upon an ulcer
+which quickly healed. Sainte-Beuve, who as a medical man felt himself on
+solid ground, discusses fully the possible explanation of this apparent
+miracle. It is true that the miracle happened at Port-Royal, and that it
+arrived opportunely to revive the depressed spirits of the community in
+its political afflictions; and it is likely that Pascal was the more
+inclined to believe a miracle which was performed upon his beloved
+sister. In any case, it probably led him to assign a place to miracles,
+in his study of faith, which is not quite that which we should give to
+them ourselves.
+
+Now the great adversary against whom Pascal set himself, from the time
+of his first conversations with M. de Saci at Port-Royal, was Montaigne.
+One cannot destroy Pascal, certainly; but of all authors Montaigne is
+one of the least destructible. You could as well dissipate a fog by
+flinging hand-grenades into it. For Montaigne is a fog, a gas, a fluid,
+insidious element. He does not reason, he insinuates, charms, and
+influences; or if he reasons, you must be prepared for his having some
+other design upon you than to convince you by his argument. It is
+hardly too much to say that Montaigne is the most essential author to
+know, if we would understand the course of French thought during the
+last three hundred years. In every way, the influence of Montaigne was
+repugnant to the men of Port-Royal. Pascal studied him with the
+intention of demolishing him. Yet, in the _Pens�es_, at the very end of
+his life, we find passage after passage, and the slighter they are the
+more significant, almost "lifted" out of Montaigne, down to a figure of
+speech or a word. The parallels[A] are most often with the long essay of
+Montaigne called _Apologie de Raymond S�bond_--an astonishing piece of
+writing upon which Shakespeare also probably drew in _Hamlet_. Indeed,
+by the time a man knew Montaigne well enough to attack him, he would
+already be thoroughly infected by him.
+
+    [A] Cf. the use of the simile of the _couvreur_. For comparing
+    parallel passages, the edition of the _Pens�es_ by Henri Massis (_A
+    la cit� des livres_) is better than the two-volume edition of
+    Jacques Chevalier (Gabalda). It seems just possible that in the
+    latter edition, and also in his biographical study (_Pascal_; by
+    Jacques Chevalier, English translation, published by Sheed & Ward),
+    M. Chevalier is a little over-zealous to demonstrate the perfect
+    orthodoxy of Pascal.
+
+It would, however, be grossly unfair to Pascal, to Montaigne, and indeed
+to French literature, to leave the matter at that. It is no diminution
+of Pascal, but only an aggrandisement of Montaigne. Had Montaigne been
+an ordinary life-sized sceptic, a small man like Anatole France, or even
+a greater man like Renan, or even like the greatest sceptic of all,
+Voltaire, this "influence" would be to the discredit of Pascal; but if
+Montaigne had been no more than Voltaire, he could not have affected
+Pascal at all. The picture of Montaigne which offers itself first to our
+eyes, that of the original and independent solitary "personality,"
+absorbed in amused analysis of himself, is deceptive. Montaigne's is no
+_limited_ Pyrrhonism, like that of Voltaire, Renan, or France. He
+exists, so to speak, on a plan of numerous concentric circles, the most
+apparent of which is the small inmost circle, a personal puckish
+scepticism which can be easily aped if not imitated. But what makes
+Montaigne a very great figure is that he succeeded, God knows how--for
+Montaigne very likely did not know that he had done it--it is not the
+sort of thing that men _can_ observe about themselves, for it is
+essentially bigger than the individual's consciousness--he succeeded in
+giving expression to the scepticism of _every_ human being. For every
+man who thinks and lives by thought must have his own scepticism, that
+which stops at the question, that which ends in denial, or that which
+leads to faith and which is somehow integrated into the faith which
+transcends it. And Pascal, as the type of one kind of religious
+believer, which is highly passionate and ardent, but passionate only
+through a powerful and regulated intellect, is in the first sections of
+his unfinished Apology for Christianity facing unflinchingly the demon
+of doubt which is inseparable from the spirit of belief.
+
+There is accordingly something quite different from an influence which
+would prove Pascal's weakness; there is a real affinity between his
+doubt and that of Montaigne; and through the common kinship with
+Montaigne Pascal is related to the noble and distinguished line of
+French moralists, from La Rochefoucauld down. In the honesty with which
+they face the _donn�es_ of the actual world this French tradition has a
+unique quality in European literature, and in the seventeenth century
+Hobbes is crude and uncivilised in comparison.
+
+Pascal is a man of the world among ascetics, and an ascetic among men of
+the world; he had the knowledge of worldliness and the passion of
+asceticism, and in him the two are fused into an individual whole. The
+majority of mankind is lazy-minded, incurious, absorbed in vanities, and
+tepid in emotion, and is therefore incapable of either much doubt or
+much faith; and when the ordinary man calls himself a sceptic or an
+unbeliever, that is ordinarily a simple pose, cloaking a disinclination
+to think anything out to a conclusion. Pascal's disillusioned analysis
+of human bondage is sometimes interpreted to mean that Pascal was really
+and finally an unbeliever, who, in his despair, was incapable of
+enduring reality and enjoying the heroic satisfaction of the free man's
+worship of nothing. His despair, his disillusion, are, however, no
+illustration of personal weakness; they are perfectly objective, because
+they are essential moments in the progress of the intellectual soul; and
+for the type of Pascal they are the analogue of the drought, the dark
+night, which is an essential stage in the progress of the Christian
+mystic. A similar despair, when it is arrived at by a diseased character
+or an impure soul, may issue in the most disastrous consequences though
+with the most superb manifestations; and thus we get _Gulliver's
+Travels_; but in Pascal we find no such distortion; his despair is in
+itself more terrible than Swift's, because our heart tells us that it
+corresponds exactly to the facts and cannot be dismissed as mental
+disease; but it was also a despair which was a necessary prelude to, and
+element in, the joy of faith.
+
+I do not wish to enter any further than necessary upon the question of
+the heterodoxy of Jansenism; and it is no concern of this essay, whether
+the Five Propositions condemned at Rome were really maintained by
+Jansenius in his book _Augustinus_; or whether we should deplore or
+approve the consequent decay (indeed with some persecution) of
+Port-Royal. It is impossible to discuss the matter without becoming
+involved as a controversialist either for or against Rome. But in a man
+of the type of Pascal--and the type always exists--there is, I think, an
+ingredient of what may be called Jansenism of temperament, without
+identifying it with the Jansenism of Jansenius and of other devout and
+sincere, but not immensely gifted doctors.[B] It is accordingly needful
+to state in brief what the dangerous doctrine of Jansenius was, without
+advancing too far into theological refinements. It is recognised in
+Christian theology--and indeed on a lower plane it is recognised by all
+men in affairs of daily life--that freewill or the natural effort and
+ability of the individual man, and also supernatural _grace_, a gift
+accorded we know not quite how, are both required, in co-operation, for
+salvation. Though numerous theologians have set their wits at the
+problem, it ends in a mystery which we can perceive but not finally
+decipher. At least, it is obvious that, like any doctrine, a slight
+excess or deviation to one side or the other will precipitate a heresy.
+The Pelagians, who were refuted by St. Augustine, emphasised the
+efficacy of human effort and belittled the importance of supernatural
+grace. The Calvinists emphasised the degradation of man through Original
+Sin, and considered mankind so corrupt that the will was of no avail;
+and thus fell into the doctrine of predestination. It was upon the
+doctrine of grace according to St. Augustine that the Jansenists relied;
+and the _Augustinus_ of Jansenius was presented as a sound exposition of
+the Augustinian views.
+
+    [B] The great man of Port-Royal was of course Saint-Cyran, but any
+    one who is interested will certainly consult, first of all, the book
+    of Sainte-Beuve mentioned.
+
+Such heresies are never antiquated, because they forever assume new
+forms. For instance, the insistence upon good works and "service" which
+is preached from many quarters, or the simple faith that any one who
+lives a good and useful life need have no "morbid" anxieties about
+salvation, is a form of Pelagianism. On the other hand, one sometimes
+hears enounced the view that it will make no real difference if all the
+traditional religious sanctions for moral behaviour break down, because
+those who are born and bred to be nice people will always prefer to
+behave nicely, and those who are not will behave otherwise in any case:
+and this is surely a form of predestination--for the hazard of being
+born a nice person or not is as uncertain as the gift of grace.
+
+It is likely that Pascal was attracted as much by the fruits of
+Jansenism in the life of Port-Royal as by the doctrine itself. This
+devout, ascetic, thoroughgoing society, striving heroically in the midst
+of a relaxed and easy-going Christianity, was formed to attract a nature
+so concentrated, so passionate, and so thoroughgoing as Pascal's. But
+the insistence upon the degraded and helpless state of man, in
+Jansenism, is something also to which we must be grateful, for to it we
+owe the magnificent analysis of human motives and occupations which was
+to have constituted the early part of his book. And apart from the
+Jansenism which is the work of a not very eminent bishop who wrote a
+Latin treatise which is now unread, there is also, so to speak, a
+Jansenism of the individual biography. A moment of Jansenism may
+naturally take place, and take place rightly, in the individual;
+particularly in the life of a man of great and intense intellectual
+powers, who cannot avoid seeing through human beings and observing the
+vanity of their thoughts and of their avocations, their dishonesty and
+self-deceptions, the insincerity of their emotions, their cowardice, the
+pettiness of their real ambitions. Actually, considering that Pascal
+died at the age of thirty-nine, one must be amazed at the balance and
+justice of his observations; much greater maturity is required for these
+qualities, than for any mathematical or scientific greatness. How easily
+his brooding on _the misery of man without God_ might have encouraged in
+him the sin of spiritual pride, the _concupiscence de l'esprit_, and how
+fast a hold he has of humility!
+
+And although Pascal brings to his work the same powers which he exerted
+in science, it is not as a scientist that he presents himself. He does
+not seem to say to the reader: I am one of the most distinguished
+scientists of the day; I understand many matters which will always be
+mysteries to you, and through science I have come to the Faith; you
+therefore who are not initiated into science ought to have faith if I
+have it. He is fully aware of the difference of subject-matter; and his
+famous distinction between the _esprit de g�om�trie_ and the _esprit de
+finesse_ is one to ponder over. It is the just combination of the
+scientist, the _honn�te homme_, and the religious nature with a
+passionate craving for God, that makes Pascal unique. He succeeds where
+Descartes fails; for in Descartes the element of _esprit de g�om�trie_
+is excessive.[C] And in a few phrases about Descartes, in the present
+book, Pascal laid his finger on the place of weakness.
+
+    [C] For a brilliant criticism of the errors of Descartes from a
+    theological point of view the reader is referred to _Three
+    Reformers_ by Jacques Maritain (translation published by Sheed &
+    Ward).
+
+He who reads this book will observe at once its fragmentary nature; but
+only after some study will perceive that the fragmentariness lies in the
+expression more than in the thought. The "thoughts" cannot be detached
+from each other and quoted as if each were complete in itself. _Le coeur
+a ses raisons que la raison ne conna�t point_: how often one has heard
+that quoted, and quoted often to the wrong purpose! For this is by no
+means an exaltation of the "heart" over the "head," a defence of
+unreason. The heart, in Pascal's terminology, is itself truly rational
+if it is truly the heart. For him, in theological matters, which seemed
+to him much larger, more difficult, and more important than scientific
+matters, the whole personality is involved.
+
+We cannot quite understand any of the parts, fragmentary as they are,
+without some understanding of the whole. Capital, for instance, is his
+analysis of the _three orders_: the order of nature, the order of mind,
+and the order of charity. These three are _discontinuous_; the higher is
+not implicit in the lower as in an evolutionary doctrine it would be.[D]
+In this distinction Pascal offers much about which the modern world
+would do well to think. And indeed, because of his unique combination
+and balance of qualities, I know of no religious writer more pertinent
+to our time. The great mystics like St. John of the Cross, are
+primarily for readers with a special determination of purpose; the
+devotional writers, such as St. Fran�ois de Sales, are primarily for
+those who already feel consciously desirous of the love of God; the
+great theologians are for those interested in theology. But I can think
+of no Christian writer, not Newman even, more to be commended than
+Pascal to those who doubt, but who have the mind to conceive, and the
+sensibility to feel, the disorder, the futility, the meaninglessness,
+the mystery of life and suffering, and who can only find peace through a
+satisfaction of the whole being.
+
+    [D] An important modern theory of discontinuity, suggested partly by
+    Pascal, is sketched in the collected fragments of _Speculations_ by
+    T. E. Hulme (Kegan Paul).
+
+T. S. ELIOT.
+
+
+
+
+CONTENTS
+
+
+                                                     Page
+         INTRODUCTION By T. S. Eliot                 vii
+SECTION
+I.       THOUGHTS ON MIND AND ON STYLE                 1
+II.      THE MISERY OF MAN WITHOUT GOD                14
+III.     OF THE NECESSITY OF THE WAGER                52
+IV.      OF THE MEANS OF BELIEF                       71
+V.       JUSTICE AND THE REASON OF EFFECTS            83
+VI.      THE PHILOSOPHERS                             96
+VII.     MORALITY AND DOCTRINE                       113
+VIII.    THE FUNDAMENTALS OF THE CHRISTIAN RELIGION  152
+IX.      PERPETUITY                                  163
+X.       TYPOLOGY                                    181
+XI.      THE PROPHECIES                              198
+XII.     PROOFS OF JESUS CHRIST                      222
+XIII.    THE MIRACLES                                238
+XIV.     APPENDIX: POLEMICAL FRAGMENTS               257
+         NOTES                                       273
+         INDEX                                       289
+
+       *       *       *       *       *
+
+
+NOTE
+
+_Passages_ erased by Pascal are enclosed in square brackets, thus [].
+_Words_, added or corrected by the editor of the text, are similarly
+denoted, but are in italics.
+
+It has been seen fit to transfer Fragment 514 of the French edition to
+the Notes. All subsequent Fragments have accordingly been renumbered.
+
+
+
+
+SECTION I
+
+THOUGHTS ON MIND AND ON STYLE
+
+
+1
+
+
+_The difference between the mathematical and the intuitive mind._[1]--In
+the one the principles are palpable, but removed from ordinary use; so
+that for want of habit it is difficult to turn one's mind in that
+direction: but if one turns it thither ever so little, one sees the
+principles fully, and one must have a quite inaccurate mind who reasons
+wrongly from principles so plain that it is almost impossible they
+should escape notice.
+
+But in the intuitive mind the principles are found in common use, and
+are before the eyes of everybody. One has only to look, and no effort is
+necessary; it is only a question of good eyesight, but it must be good,
+for the principles are so subtle and so numerous, that it is almost
+impossible but that some escape notice. Now the omission of one
+principle leads to error; thus one must have very clear sight to see all
+the principles, and in the next place an accurate mind not to draw false
+deductions from known principles.
+
+All mathematicians would then be intuitive if they had clear sight, for
+they do not reason incorrectly from principles known to them; and
+intuitive minds would be mathematical if they could turn their eyes to
+the principles of mathematics to which they are unused.
+
+The reason, therefore, that some intuitive minds are not mathematical is
+that they cannot at all turn their attention to the principles of
+mathematics. But the reason that mathematicians are not intuitive is
+that they do not see what is before them, and that, accustomed to the
+exact and plain principles of mathematics, and not reasoning till they
+have well inspected and arranged their principles, they are lost in
+matters of intuition where the principles do not allow of such
+arrangement. They are scarcely seen; they are felt rather than seen;
+there is the greatest difficulty in making them felt by those who do
+not of themselves perceive them. These principles are so fine and so
+numerous that a very delicate and very clear sense is needed to perceive
+them, and to judge rightly and justly when they are perceived, without
+for the most part being able to demonstrate them in order as in
+mathematics; because the principles are not known to us in the same way,
+and because it would be an endless matter to undertake it. We must see
+the matter at once, at one glance, and not by a process of reasoning, at
+least to a certain degree. And thus it is rare that mathematicians are
+intuitive, and that men of intuition are mathematicians, because
+mathematicians wish to treat matters of intuition mathematically, and
+make themselves ridiculous, wishing to begin with definitions and then
+with axioms, which is not the way to proceed in this kind of reasoning.
+Not that the mind does not do so, but it does it tacitly, naturally, and
+without technical rules; for the expression of it is beyond all men, and
+only a few can feel it.
+
+Intuitive minds, on the contrary, being thus accustomed to judge at a
+single glance, are so astonished when they are presented with
+propositions of which they understand nothing, and the way to which is
+through definitions and axioms so sterile, and which they are not
+accustomed to see thus in detail, that they are repelled and
+disheartened.
+
+But dull minds are never either intuitive or mathematical.
+
+Mathematicians who are only mathematicians have exact minds, provided
+all things are explained to them by means of definitions and axioms;
+otherwise they are inaccurate and insufferable, for they are only right
+when the principles are quite clear.
+
+And men of intuition who are only intuitive cannot have the patience to
+reach to first principles of things speculative and conceptual, which
+they have never seen in the world, and which are altogether out of the
+common.
+
+
+2
+
+There are different kinds of right understanding;[2] some have right
+understanding in a certain order of things, and not in others, where
+they go astray. Some draw conclusions well from a few premises, and this
+displays an acute judgment.
+
+Others draw conclusions well where there are many premises.
+
+For example, the former easily learn hydrostatics, where the premises
+are few, but the conclusions are so fine that only the greatest
+acuteness can reach them.
+
+And in spite of that these persons would perhaps not be great
+mathematicians, because mathematics contain a great number of premises,
+and there is perhaps a kind of intellect that can search with ease a few
+premises to the bottom, and cannot in the least penetrate those matters
+in which there are many premises.
+
+There are then two kinds of intellect: the one able to penetrate acutely
+and deeply into the conclusions of given premises, and this is the
+precise intellect; the other able to comprehend a great number of
+premises without confusing them, and this is the mathematical intellect.
+The one has force and exactness, the other comprehension. Now the one
+quality can exist without the other; the intellect can be strong and
+narrow, and can also be comprehensive and weak.
+
+
+3
+
+Those who are accustomed to judge by feeling do not understand the
+process of reasoning, for they would understand at first sight, and are
+not used to seek for principles. And others, on the contrary, who are
+accustomed to reason from principles, do not at all understand matters
+of feeling, seeking principles, and being unable to see at a glance.
+
+
+4
+
+_Mathematics, intuition._--True eloquence makes light of eloquence, true
+morality makes light of morality; that is to say, the morality of the
+judgment, which has no rules, makes light of the morality of the
+intellect.
+
+For it is to judgment that perception belongs, as science belongs to
+intellect. Intuition is the part of judgment, mathematics of intellect.
+
+To make light of philosophy is to be a true philosopher.
+
+
+5
+
+Those who judge of a work by rule[3] are in regard to others as those
+who have a watch are in regard to others. One says, "It is two hours
+ago"; the other says, "It is only three-quarters of an hour." I look at
+my watch, and say to the one, "You are weary," and to the other, "Time
+gallops with you"; for it is only an hour and a half ago, and I laugh
+at those who tell me that time goes slowly with me, and that I judge by
+imagination. They do not know that I judge by my watch.[4]
+
+
+6
+
+Just as we harm the understanding, we harm the feelings also.
+
+The understanding and the feelings are moulded by intercourse; the
+understanding and feelings are corrupted by intercourse. Thus good or
+bad society improves or corrupts them. It is, then, all-important to
+know how to choose in order to improve and not to corrupt them; and we
+cannot make this choice, if they be not already improved and not
+corrupted. Thus a circle is formed, and those are fortunate who escape
+it.
+
+
+7
+
+The greater intellect one has, the more originality one finds in men.
+Ordinary persons find no difference between men.
+
+
+8
+
+There are many people who listen to a sermon in the same way as they
+listen to vespers.
+
+
+9
+
+When we wish to correct with advantage, and to show another that he
+errs, we must notice from what side he views the matter, for on that
+side it is usually true, and admit that truth to him, but reveal to him
+the side on which it is false. He is satisfied with that, for he sees
+that he was not mistaken, and that he only failed to see all sides. Now,
+no one is offended at not seeing everything; but one does not like to be
+mistaken, and that perhaps arises from the fact that man naturally
+cannot see everything, and that naturally he cannot err in the side he
+looks at, since the perceptions of our senses are always true.
+
+
+10
+
+People are generally better persuaded by the reasons which they have
+themselves discovered than by those which have come into the mind of
+others.
+
+
+11
+
+All great amusements are dangerous to the Christian life; but among all
+those which the world has invented there is none more to be feared than
+the theatre. It is a representation of the passions so natural and so
+delicate that it excites them and gives birth to them in our hearts,
+and, above all, to that of love, principally when it is represented as
+very chaste and virtuous. For the more innocent it appears to innocent
+souls, the more they are likely to be touched by it. Its violence
+pleases our self-love, which immediately forms a desire to produce the
+same effects which are seen so well represented; and, at the same time,
+we make ourselves a conscience founded on the propriety of the feelings
+which we see there, by which the fear of pure souls is removed, since
+they imagine that it cannot hurt their purity to love with a love which
+seems to them so reasonable.
+
+So we depart from the theatre with our heart so filled with all the
+beauty and tenderness of love, the soul and the mind so persuaded of its
+innocence, that we are quite ready to receive its first impressions, or
+rather to seek an opportunity of awakening them in the heart of another,
+in order that we may receive the same pleasures and the same sacrifices
+which we have seen so well represented in the theatre.
+
+
+12
+
+Scaramouch,[5] who only thinks of one thing.
+
+The doctor,[6] who speaks for a quarter of an hour after he has said
+everything, so full is he of the desire of talking.
+
+
+13
+
+One likes to see the error, the passion of Cleobuline,[7] because she is
+unconscious of it. She would be displeasing, if she were not deceived.
+
+
+14
+
+When a natural discourse paints a passion or an effect, one feels within
+oneself the truth of what one reads, which was there before, although
+one did not know it. Hence one is inclined to love him who makes us feel
+it, for he has not shown us his own riches, but ours. And thus this
+benefit renders him pleasing to us, besides that such community of
+intellect as we have with him necessarily inclines the heart to love.
+
+
+15
+
+Eloquence, which persuades by sweetness, not by authority; as a tyrant,
+not as a king.
+
+
+16
+
+Eloquence is an art of saying things in such a way--(1) that those to
+whom we speak may listen to them without pain and with pleasure; (2)
+that they feel themselves interested, so that self-love leads them more
+willingly to reflection upon it.
+
+It consists, then, in a correspondence which we seek to establish
+between the head and the heart of those to whom we speak on the one
+hand, and, on the other, between the thoughts and the expressions which
+we employ. This assumes that we have studied well the heart of man so as
+to know all its powers, and then to find the just proportions of the
+discourse which we wish to adapt to them. We must put ourselves in the
+place of those who are to hear us, and make trial on our own heart of
+the turn which we give to our discourse in order to see whether one is
+made for the other, and whether we can assure ourselves that the hearer
+will be, as it were, forced to surrender. We ought to restrict
+ourselves, so far as possible, to the simple and natural, and not to
+magnify that which is little, or belittle that which is great. It is not
+enough that a thing be beautiful; it must be suitable to the subject,
+and there must be in it nothing of excess or defect.
+
+
+17
+
+Rivers are roads which move,[8] and which carry us whither we desire to
+go.
+
+
+18
+
+When we do not know the truth of a thing, it is of advantage that there
+should exist a common error which determines the mind of man, as, for
+example, the moon, to which is attributed the change of seasons, the
+progress of diseases, etc. For the chief malady of man is restless
+curiosity about things which he cannot understand; and it is not so bad
+for him to be in error as to be curious to no purpose.
+
+The manner in which Epictetus, Montaigne, and Salomon de Tultie[9]
+wrote, is the most usual, the most suggestive, the most remembered, and
+the oftenest quoted; because it is entirely composed of thoughts born
+from the common talk of life. As when we speak of the common error which
+exists among men that the moon is the cause of everything, we never fail
+to say that Salomon de Tultie says that when we do not know the truth
+of a thing, it is of advantage that there should exist a common error,
+etc.; which is the thought above.
+
+
+19
+
+The last thing one settles in writing a book is what one should put in
+first.
+
+
+20
+
+_Order._--Why should I undertake to divide my virtues into four rather
+than into six? Why should I rather establish virtue in four, in two, in
+one? Why into _Abstine et sustine_[10] rather than into "Follow
+Nature,"[11] or, "Conduct your private affairs without injustice," as
+Plato,[12] or anything else? But there, you will say, everything is
+contained in one word. Yes, but it is useless without explanation, and
+when we come to explain it, as soon as we unfold this maxim which
+contains all the rest, they emerge in that first confusion which you
+desired to avoid. So, when they are all included in one, they are hidden
+and useless, as in a chest, and never appear save in their natural
+confusion. Nature has established them all without including one in the
+other.
+
+
+21
+
+Nature has made all her truths independent of one another. Our art makes
+one dependent on the other. But this is not natural. Each keeps its own
+place.
+
+
+22
+
+Let no one say that I have said nothing new; the arrangement of the
+subject is new. When we play tennis, we both play with the same ball,
+but one of us places it better.
+
+I had as soon it said that I used words employed before. And in the same
+way if the same thoughts in a different arrangement do not form a
+different discourse, no more do the same words in their different
+arrangement form different thoughts!
+
+
+23
+
+Words differently arranged have a different meaning, and meanings
+differently arranged have different effects.
+
+
+24
+
+_Language._--We should not turn the mind from one thing to another,
+except for relaxation, and that when it is necessary and the time
+suitable, and not otherwise. For he that relaxes out of season wearies,
+and he who wearies us out of season makes us languid, since we turn
+quite away. So much does our perverse lust like to do the contrary of
+what those wish to obtain from us without giving us pleasure, the coin
+for which we will do whatever is wanted.
+
+
+25
+
+_Eloquence._--It requires the pleasant and the real; but the pleasant
+must itself be drawn from the true.
+
+
+26
+
+Eloquence is a painting of thought; and thus those who, after having
+painted it, add something more, make a picture instead of a portrait.
+
+
+27
+
+_Miscellaneous. Language._--Those who make antitheses by forcing words
+are like those who make false windows for symmetry. Their rule is not to
+speak accurately, but to make apt figures of speech.
+
+
+28
+
+Symmetry is what we see at a glance; based on the fact that there is no
+reason for any difference, and based also on the face of man; whence it
+happens that symmetry is only wanted in breadth, not in height or depth.
+
+
+29
+
+When we see a natural style, we are astonished and delighted; for we
+expected to see an author, and we find a man. Whereas those who have
+good taste, and who seeing a book expect to find a man, are quite
+surprised to find an author. _Plus poetice quam humane locutus es._
+Those honour Nature well, who teach that she can speak on everything,
+even on theology.
+
+
+30
+
+We only consult the ear because the heart is wanting. The rule is
+uprightness.
+
+Beauty of omission, of judgment.
+
+
+31
+
+All the false beauties which we blame in Cicero have their admirers, and
+in great number.
+
+
+32
+
+There is a certain standard of grace and beauty which consists in a
+certain relation between our nature, such as it is, weak or strong, and
+the thing which pleases us.
+
+Whatever is formed according to this standard pleases us, be it house,
+song, discourse, verse, prose, woman, birds, rivers, trees, rooms,
+dress, etc. Whatever is not made according to this standard displeases
+those who have good taste.
+
+And as there is a perfect relation between a song and a house which are
+made after a good model, because they are like this good model, though
+each after its kind; even so there is a perfect relation between things
+made after a bad model. Not that the bad model is unique, for there are
+many; but each bad sonnet, for example, on whatever false model it is
+formed, is just like a woman dressed after that model.
+
+Nothing makes us understand better the ridiculousness of a false sonnet
+than to consider nature and the standard, and then to imagine a woman or
+a house made according to that standard.
+
+
+33
+
+_Poetical beauty._--As we speak of poetical beauty, so ought we to speak
+of mathematical beauty and medical beauty. But we do not do so; and the
+reason is that we know well what is the object of mathematics, and that
+it consists in proofs, and what is the object of medicine, and that it
+consists in healing. But we do not know in what grace consists, which is
+the object of poetry. We do not know the natural model which we ought to
+imitate; and through lack of this knowledge, we have coined fantastic
+terms, "The golden age," "The wonder of our times," "Fatal," etc., and
+call this jargon poetical beauty.[13]
+
+But whoever imagines a woman after this model, which consists in saying
+little things in big words, will see a pretty girl adorned with mirrors
+and chains, at whom he will smile; because we know better wherein
+consists the charm of woman than the charm of verse. But those who are
+ignorant would admire her in this dress, and there are many villages in
+which she would be taken for the queen; hence we call sonnets made after
+this model "Village Queens."
+
+
+34
+
+No one passes in the world as skilled in verse unless he has put up the
+sign of a poet, a mathematician, etc. But educated people do not want a
+sign, and draw little distinction between the trade of a poet and that
+of an embroiderer.
+
+People of education are not called poets or mathematicians, etc.; but
+they are all these, and judges of all these. No one guesses what they
+are. When they come into society, they talk on matters about which the
+rest are talking. We do not observe in them one quality rather than
+another, save when they have to make use of it. But then we remember it,
+for it is characteristic of such persons that we do not say of them that
+they are fine speakers, when it is not a question of oratory, and that
+we say of them that they are fine speakers, when it is such a question.
+
+It is therefore false praise to give a man when we say of him, on his
+entry, that he is a very clever poet; and it is a bad sign when a man is
+not asked to give his judgment on some verses.
+
+
+35
+
+We should not be able to say of a man, "He is a mathematician," or "a
+preacher," or "eloquent"; but that he is "a gentleman." That universal
+quality alone pleases me. It is a bad sign when, on seeing a person, you
+remember his book. I would prefer you to see no quality till you meet it
+and have occasion to use it (_Ne quid nimis_[14]), for fear some one
+quality prevail and designate the man. Let none think him a fine
+speaker, unless oratory be in question, and then let them think it.
+
+
+36
+
+Man is full of wants: he loves only those who can satisfy them all.
+"This one is a good mathematician," one will say. But I have nothing to
+do with mathematics; he would take me for a proposition. "That one is a
+good soldier." He would take me for a besieged town. I need, then, an
+upright man who can accommodate himself generally to all my wants.
+
+
+37
+
+[Since we cannot be universal and know all that is to be known of
+everything, we ought to know a little about everything. For it is far
+better to know something about everything than to know all about one
+thing. This universality is the best. If we can have both, still better;
+but if we must choose, we ought to choose the former. And the world
+feels this and does so; for the world is often a good judge.]
+
+
+38
+
+A poet and not an honest man.
+
+
+39
+
+If lightning fell on low places, etc., poets, and those who can only
+reason about things of that kind, would lack proofs.
+
+
+40
+
+If we wished to prove the examples which we take to prove other things,
+we should have to take those other things to be examples; for, as we
+always believe the difficulty is in what we wish to prove, we find the
+examples clearer and a help to demonstration.
+
+Thus when we wish to demonstrate a general theorem, we must give the
+rule as applied to a particular case; but if we wish to demonstrate a
+particular case, we must begin with the general rule. For we always find
+the thing obscure which we wish to prove, and that clear which we use
+for the proof; for, when a thing is put forward to be proved, we first
+fill ourselves with the imagination that it is therefore obscure, and on
+the contrary that what is to prove it is clear, and so we understand it
+easily.
+
+
+41
+
+_Epigrams of Martial._--Man loves malice, but not against one-eyed men
+nor the unfortunate, but against the fortunate and proud. People are
+mistaken in thinking otherwise.
+
+For lust is the source of all our actions, and humanity, etc. We must
+please those who have humane and tender feelings. That epigram about two
+one-eyed people is worthless,[15] for it does not console them, and only
+gives a point to the author's glory. All that is only for the sake of
+the author is worthless. _Ambitiosa recident ornamenta_.[16]
+
+
+42
+
+To call a king "Prince" is pleasing, because it diminishes his rank.
+
+
+43
+
+Certain authors, speaking of their works, say, "My book," "My
+commentary," "My history," etc. They resemble middle-class people who
+have a house of their own, and always have "My house" on their tongue.
+They would do better to say, "Our book," "Our commentary," "Our
+history," etc., because there is in them usually more of other people's
+than their own.
+
+
+44
+
+Do you wish people to believe good of you? Don't speak.
+
+
+45
+
+Languages are ciphers, wherein letters are not changed into letters, but
+words into words, so that an unknown language is decipherable.
+
+
+46
+
+A maker of witticisms, a bad character.
+
+
+47
+
+There are some who speak well and write badly. For the place and the
+audience warm them, and draw from their minds more than they think of
+without that warmth.
+
+
+48
+
+When we find words repeated in a discourse, and, in trying to correct
+them, discover that they are so appropriate that we would spoil the
+discourse, we must leave them alone. This is the test; and our attempt
+is the work of envy, which is blind, and does not see that repetition is
+not in this place a fault; for there is no general rule.
+
+
+49
+
+To mask nature and disguise her. No more king, pope, bishop--but _august
+monarch_, etc.; not Paris--_the capital of the kingdom_. There are
+places in which we ought to call Paris, Paris, and others in which we
+ought to call it the capital of the kingdom.
+
+
+50
+
+The same meaning changes with the words which express it. Meanings
+receive their dignity from words instead of giving it to them. Examples
+should be sought....
+
+
+51
+
+Sceptic, for obstinate.
+
+
+52
+
+No one calls another a Cartesian[17] but he who is one himself, a pedant
+but a pedant, a provincial but a provincial; and I would wager it was
+the printer who put it on the title of _Letters to a Provincial_.
+
+
+53
+
+A carriage _upset_ or _overturned_, according to the meaning _To spread
+abroad_ or _upset_, according to the meaning. (The argument by force of
+M. le Ma�tre[18] over the friar.)
+
+
+54
+
+_Miscellaneous._--A form of speech, "I should have liked to apply myself
+to that."
+
+
+55
+
+The _aperitive_ virtue of a key, the _attractive_ virtue of a hook.
+
+
+56
+
+To guess: "The part that I take in your trouble." The Cardinal[19] did
+not want to be guessed.
+
+"My mind is disquieted." _I am disquieted_ is better.
+
+
+57
+
+I always feel uncomfortable under such compliments as these: "I have
+given you a great deal of trouble," "I am afraid I am boring you," "I
+fear this is too long." We either carry our audience with us, or
+irritate them.
+
+
+58
+
+You are ungraceful: "Excuse me, pray." Without that excuse I would not
+have known there was anything amiss. "With reverence be it spoken...."
+The only thing bad is their excuse.
+
+
+59
+
+"To extinguish the torch of sedition"; too luxuriant. "The restlessness
+of his genius"; two superfluous grand words.
+
+
+
+
+SECTION II
+
+THE MISERY OF MAN WITHOUT GOD
+
+
+60
+
+_First part_: Misery of man without God.
+
+_Second part_: Happiness of man with God.
+
+Or, _First part_: That nature is corrupt. Proved by nature itself.
+
+_Second part_: That there is a Redeemer. Proved by Scripture.
+
+
+61
+
+_Order._--I might well have taken this discourse in an order like this:
+to show the vanity of all conditions of men, to show the vanity of
+ordinary lives, and then the vanity of philosophic lives, sceptics,
+stoics; but the order would not have been kept. I know a little what it
+is, and how few people understand it. No human science can keep it.
+Saint Thomas[20] did not keep it. Mathematics keep it, but they are
+useless on account of their depth.
+
+
+62
+
+_Preface to the first part._--To speak of those who have treated of the
+knowledge of self; of the divisions of Charron,[21] which sadden and
+weary us; of the confusion of Montaigne;[22] that he was quite aware of
+his want of method, and shunned it by jumping from subject to subject;
+that he sought to be fashionable.
+
+His foolish project of describing himself! And this not casually and
+against his maxims, since every one makes mistakes, but by his maxims
+themselves, and by first and chief design. For to say silly things by
+chance and weakness is a common misfortune; but to say them
+intentionally is intolerable, and to say such as that ...
+
+
+63
+
+_Montaigne._--Montaigne's faults are great. Lewd words; this is bad,
+notwithstanding Mademoiselle de Gournay.[23] Credulous; _people without
+eyes_.[24] Ignorant; _squaring the circle,[25] a greater world_.[26] His
+opinions on suicide, on death.[27] He suggests an indifference about
+salvation, _without fear and without repentance_.[28] As his book was
+not written with a religious purpose, he was not bound to mention
+religion; but it is always our duty not to turn men from it. One can
+excuse his rather free and licentious opinions on some relations of life
+(730,231)[29]; but one cannot excuse his thoroughly pagan views on
+death, for a man must renounce piety altogether, if he does not at least
+wish to die like a Christian. Now, through the whole of his book his
+only conception of death is a cowardly and effeminate one.
+
+
+64
+
+It is not in Montaigne, but in myself, that I find all that I see in
+him.
+
+
+65
+
+What good there is in Montaigne can only have been acquired with
+difficulty. The evil that is in him, I mean apart from his morality,
+could have been corrected in a moment, if he had been informed that he
+made too much of trifles and spoke too much of himself.
+
+
+66
+
+One must know oneself. If this does not serve to discover truth, it at
+least serves as a rule of life, and there is nothing better.
+
+
+67
+
+_The vanity of the sciences._--Physical science will not console me for
+the ignorance of morality in the time of affliction. But the science of
+ethics will always console me for the ignorance of the physical
+sciences.
+
+
+68
+
+Men are never taught to be gentlemen, and are taught everything else;
+and they never plume themselves so much on the rest of their knowledge
+as on knowing how to be gentlemen. They only plume themselves on knowing
+the one thing they do not know.
+
+
+69
+
+_The infinites, the mean._--When we read too fast or too slowly, we
+understand nothing.
+
+
+70
+
+_Nature_ ...--[Nature has set us so well in the centre, that if we
+change one side of the balance, we change the other also. _I act._ +Ta
+z�a trechei.+ This makes me believe that the springs in our brain are so
+adjusted that he who touches one touches also its contrary.]
+
+
+71
+
+Too much and too little wine. Give him none, he cannot find truth; give
+him too much, the same.
+
+
+72
+
+_Man's disproportion._--[This is where our innate knowledge leads us. If
+it be not true, there is no truth in man; and if it be true, he finds
+therein great cause for humiliation, being compelled to abase himself in
+one way or another. And since he cannot exist without this knowledge, I
+wish that, before entering on deeper researches into nature, he would
+consider her both seriously and at leisure, that he would reflect upon
+himself also, and knowing what proportion there is....] Let man then
+contemplate the whole of nature in her full and grand majesty, and turn
+his vision from the low objects which surround him. Let him gaze on that
+brilliant light, set like an eternal lamp to illumine the universe; let
+the earth appear to him a point in comparison with the vast circle
+described by the sun; and let him wonder at the fact that this vast
+circle is itself but a very fine point in comparison with that described
+by the stars in their revolution round the firmament. But if our view be
+arrested there, let our imagination pass beyond; it will sooner exhaust
+the power of conception than nature that of supplying material for
+conception. The whole visible world is only an imperceptible atom in the
+ample bosom of nature. No idea approaches it. We may enlarge our
+conceptions beyond all imaginable space; we only produce atoms in
+comparison with the reality of things. It is an infinite sphere, the
+centre of which is everywhere, the circumference nowhere.[30] In short
+it is the greatest sensible mark of the almighty power of God, that
+imagination loses itself in that thought.
+
+Returning to himself, let man consider what he is in comparison with all
+existence; let him regard himself as lost in this remote corner of
+nature; and from the little cell in which he finds himself lodged, I
+mean the universe, let him estimate at their true value the earth,
+kingdoms, cities, and himself. What is a man in the Infinite?
+
+But to show him another prodigy equally astonishing, let him examine the
+most delicate things he knows. Let a mite be given him, with its minute
+body and parts incomparably more minute, limbs with their joints, veins
+in the limbs, blood in the veins, humours in the blood, drops in the
+humours, vapours in the drops. Dividing these last things again, let him
+exhaust his powers of conception, and let the last object at which he
+can arrive be now that of our discourse. Perhaps he will think that here
+is the smallest point in nature. I will let him see therein a new abyss.
+I will paint for him not only the visible universe, but all that he can
+conceive of nature's immensity in the womb of this abridged atom. Let
+him see therein an infinity of universes, each of which has its
+firmament, its planets, its earth, in the same proportion as in the
+visible world; in each earth animals, and in the last mites, in which he
+will find again all that the first had, finding still in these others
+the same thing without end and without cessation. Let him lose himself
+in wonders as amazing in their littleness as the others in their
+vastness. For who will not be astounded at the fact that our body, which
+a little while ago was imperceptible in the universe, itself
+imperceptible in the bosom of the whole, is now a colossus, a world, or
+rather a whole, in respect of the nothingness which we cannot reach? He
+who regards himself in this light will be afraid of himself, and
+observing himself sustained in the body given him by nature between
+those two abysses of the Infinite and Nothing, will tremble at the sight
+of these marvels; and I think that, as his curiosity changes into
+admiration, he will be more disposed to contemplate them in silence than
+to examine them with presumption.
+
+For in fact what is man in nature? A Nothing in comparison with the
+Infinite, an All in comparison with the Nothing, a mean between nothing
+and everything. Since he is infinitely removed from comprehending the
+extremes, the end of things and their beginning are hopelessly hidden
+from him in an impenetrable secret, he is equally incapable of seeing
+the Nothing from which he was made, and the Infinite in which he is
+swallowed up.
+
+What will he do then, but perceive the appearance of the middle of
+things, in an eternal despair of knowing either their beginning or their
+end. All things proceed from the Nothing, and are borne towards the
+Infinite. Who will follow these marvellous processes? The Author of
+these wonders understands them. None other can do so.
+
+Through failure to contemplate these Infinites, men have rashly rushed
+into the examination of nature, as though they bore some proportion to
+her. It is strange that they have wished to understand the beginnings of
+things, and thence to arrive at the knowledge of the whole, with a
+presumption as infinite as their object. For surely this design cannot
+be formed without presumption or without a capacity infinite like
+nature.
+
+If we are well informed, we understand that, as nature has graven her
+image and that of her Author on all things, they almost all partake of
+her double infinity. Thus we see that all the sciences are infinite in
+the extent of their researches. For who doubts that geometry, for
+instance, has an infinite infinity of problems to solve? They are also
+infinite in the multitude and fineness of their premises; for it is
+clear that those which are put forward as ultimate are not
+self-supporting, but are based on others which, again having others for
+their support, do not permit of finality. But we represent some as
+ultimate for reason, in the same way as in regard to material objects we
+call that an indivisible point beyond which our senses can no longer
+perceive anything, although by its nature it is infinitely divisible.
+
+Of these two Infinites of science, that of greatness is the most
+palpable, and hence a few persons have pretended to know all things. "I
+will speak of the whole,"[31] said Democritus.
+
+But the infinitely little is the least obvious. Philosophers have much
+oftener claimed to have reached it, and it is here they have all
+stumbled. This has given rise to such common titles as _First
+Principles_, _Principles of Philosophy_,[32] and the like, as
+ostentatious in fact, though not in appearance, as that one which blinds
+us, _De omni scibili_.[33]
+
+We naturally believe ourselves far more capable of reaching the centre
+of things than of embracing their circumference. The visible extent of
+the world visibly exceeds us; but as we exceed little things, we think
+ourselves more capable of knowing them. And yet we need no less capacity
+for attaining the Nothing than the All. Infinite capacity is required
+for both, and it seems to me that whoever shall have understood the
+ultimate principles of being might also attain to the knowledge of the
+Infinite. The one depends on the other, and one leads to the other.
+These extremes meet and reunite by force of distance, and find each
+other in God, and in God alone.
+
+Let us then take our compass; we are something, and we are not
+everything. The nature of our existence hides from us the knowledge of
+first beginnings which are born of the Nothing; and the littleness of
+our being conceals from us the sight of the Infinite.
+
+Our intellect holds the same position in the world of thought as our
+body occupies in the expanse of nature.
+
+Limited as we are in every way, this state which holds the mean between
+two extremes is present in all our impotence. Our senses perceive no
+extreme. Too much sound deafens us; too much light dazzles us; too great
+distance or proximity hinders our view. Too great length and too great
+brevity of discourse tend to obscurity; too much truth is paralysing (I
+know some who cannot understand that to take four from nothing leaves
+nothing). First principles are too self-evident for us; too much
+pleasure disagrees with us. Too many concords are annoying in music; too
+many benefits irritate us; we wish to have the wherewithal to over-pay
+our debts. _Beneficia eo usque l�ta sunt dum videntur exsolvi posse; ubi
+multum antevenere, pro gratia odium redditur._[34] We feel neither
+extreme heat nor extreme cold. Excessive qualities are prejudicial to us
+and not perceptible by the senses; we do not feel but suffer them.
+Extreme youth and extreme age hinder the mind, as also too much and too
+little education. In short, extremes are for us as though they were not,
+and we are not within their notice. They escape us, or we them.
+
+This is our true state; this is what makes us incapable of certain
+knowledge and of absolute ignorance. We sail within a vast sphere, ever
+drifting in uncertainty, driven from end to end. When we think to attach
+ourselves to any point and to fasten to it, it wavers and leaves us; and
+if we follow it, it eludes our grasp, slips past us, and vanishes for
+ever. Nothing stays for us. This is our natural condition, and yet most
+contrary to our inclination; we burn with desire to find solid ground
+and an ultimate sure foundation whereon to build a tower reaching to the
+Infinite. But our whole groundwork cracks, and the earth opens to
+abysses.
+
+Let us therefore not look for certainty and stability. Our reason is
+always deceived by fickle shadows; nothing can fix the finite between
+the two Infinites, which both enclose and fly from it.
+
+If this be well understood, I think that we shall remain at rest, each
+in the state wherein nature has placed him. As this sphere which has
+fallen to us as our lot is always distant from either extreme, what
+matters it that man should have a little more knowledge of the universe?
+If he has it, he but gets a little higher. Is he not always infinitely
+removed from the end, and is not the duration of our life equally
+removed from eternity, even if it lasts ten years longer?
+
+In comparison with these Infinites all finites are equal, and I see no
+reason for fixing our imagination on one more than on another. The only
+comparison which we make of ourselves to the finite is painful to us.
+
+If man made himself the first object of study, he would see how
+incapable he is of going further. How can a part know the whole? But he
+may perhaps aspire to know at least the parts to which he bears some
+proportion. But the parts of the world are all so related and linked to
+one another, that I believe it impossible to know one without the other
+and without the whole.
+
+Man, for instance, is related to all he knows. He needs a place wherein
+to abide, time through which to live, motion in order to live, elements
+to compose him, warmth and food to nourish him, air to breathe. He sees
+light; he feels bodies; in short, he is in a dependent alliance with
+everything. To know man, then, it is necessary to know how it happens
+that he needs air to live, and, to know the air, we must know how it is
+thus related to the life of man, etc. Flame cannot exist without air;
+therefore to understand the one, we must understand the other.
+
+Since everything then is cause and effect, dependent and supporting,
+mediate and immediate, and all is held together by a natural though
+imperceptible chain, which binds together things most distant and most
+different, I hold it equally impossible to know the parts without
+knowing the whole, and to know the whole without knowing the parts in
+detail.
+
+[The eternity of things in itself or in God must also astonish our
+brief duration. The fixed and constant immobility of nature, in
+comparison with the continual change which goes on within us, must have
+the same effect.]
+
+And what completes our incapability of knowing things, is the fact that
+they are simple, and that we are composed of two opposite natures,
+different in kind, soul and body. For it is impossible that our rational
+part should be other than spiritual; and if any one maintain that we are
+simply corporeal, this would far more exclude us from the knowledge of
+things, there being nothing so inconceivable as to say that matter knows
+itself. It is impossible to imagine how it should know itself.
+
+So if we are simply material, we can know nothing at all; and if we are
+composed of mind and matter, we cannot know perfectly things which are
+simple, whether spiritual or corporeal. Hence it comes that almost all
+philosophers have confused ideas of things, and speak of material things
+in spiritual terms, and of spiritual things in material terms. For they
+say boldly that bodies have a tendency to fall, that they seek after
+their centre, that they fly from destruction, that they fear the void,
+that they have inclinations, sympathies, antipathies, all of which
+attributes pertain only to mind. And in speaking of minds, they consider
+them as in a place, and attribute to them movement from one place to
+another; and these are qualities which belong only to bodies.
+
+Instead of receiving the ideas of these things in their purity, we
+colour them with our own qualities, and stamp with our composite being
+all the simple things which we contemplate.
+
+Who would not think, seeing us compose all things of mind and body, but
+that this mixture would be quite intelligible to us? Yet it is the very
+thing we least understand. Man is to himself the most wonderful object
+in nature; for he cannot conceive what the body is, still less what the
+mind is, and least of all how a body should be united to a mind. This is
+the consummation of his difficulties, and yet it is his very being.
+_Modus quo corporibus adh�rent spiritus comprehendi ab hominibus non
+potest, et hoc tamen homo est_.[35] Finally, to complete the proof of
+our weakness, I shall conclude with these two considerations....
+
+
+73
+
+[But perhaps this subject goes beyond the capacity of reason. Let us
+therefore examine her solutions to problems within her powers. If there
+be anything to which her own interest must have made her apply herself
+most seriously, it is the inquiry into her own sovereign good. Let us
+see, then, wherein these strong and clear-sighted souls have placed it,
+and whether they agree.
+
+One says that the sovereign good consists in virtue, another in
+pleasure, another in the knowledge of nature, another in truth, _Felix
+qui potuit rerum cognoscere causas_,[36] another in total ignorance,
+another in indolence, others in disregarding appearances, another in
+wondering at nothing, _nihil admirari prope res una qu� possit facere et
+servare beatum_,[37] and the true sceptics in their indifference, doubt,
+and perpetual suspense, and others, wiser, think to find a better
+definition. We are well satisfied.
+
+_To transpose after the laws to the following title._
+
+We must see if this fine philosophy have gained nothing certain from so
+long and so intent study; perhaps at least the soul will know itself.
+Let us hear the rulers of the world on this subject. What have they
+thought of her substance? 394.[38] Have they been more fortunate in
+locating her? 395.[39] What have they found out about her origin,
+duration, and departure? 399.[40]
+
+Is then the soul too noble a subject for their feeble lights? Let us
+then abase her to matter and see if she knows whereof is made the very
+body which she animates, and those others which she contemplates and
+moves at her will. What have those great dogmatists, who are ignorant of
+nothing, known of this matter? _Harum sententiarum_,[41] 393.
+
+This would doubtless suffice, if reason were reasonable. She is
+reasonable enough to admit that she has been unable to find anything
+durable, but she does not yet despair of reaching it; she is as ardent
+as ever in this search, and is confident she has within her the
+necessary powers for this conquest. We must therefore conclude, and,
+after having examined her powers in their effects, observe them in
+themselves, and see if she has a nature and a grasp capable of laying
+hold of the truth.]
+
+
+74
+
+A letter _On the Foolishness of Human Knowledge and Philosophy_.
+
+This letter before _Diversion_.
+
+_Felix qui potuit ... Nihil admirari._[42]
+
+280 kinds of sovereign good in Montaigne.[43]
+
+
+75
+
+Part I, 1, 2, c. 1, section 4.[44]
+
+[_Probability._--It will not be difficult to put the case a stage lower,
+and make it appear ridiculous. To begin at the very beginning.] What is
+more absurd than to say that lifeless bodies have passions, fears,
+hatreds--that insensible bodies, lifeless and incapable of life, have
+passions which presuppose at least a sensitive soul to feel them, nay
+more, that the object of their dread is the void? What is there in the
+void that could make them afraid? Nothing is more shallow and
+ridiculous. This is not all; it is said that they have in themselves a
+source of movement to shun the void. Have they arms, legs, muscles,
+nerves?
+
+
+76
+
+To write against those who made too profound a study of science:
+Descartes.
+
+
+77
+
+I cannot forgive Descartes. In all his philosophy he would have been
+quite willing to dispense with God. But he had to make Him give a fillip
+to set the world in motion; beyond this, he has no further need of God.
+
+
+78
+
+Descartes useless and uncertain.
+
+
+79
+
+[_Descartes._--We must say summarily: "This is made by figure and
+motion," for it is true. But to say what these are, and to compose the
+machine, is ridiculous. For it is useless, uncertain, and painful. And
+were it true, we do not think all philosophy is worth one hour of pain.]
+
+
+80
+
+How comes it that a cripple does not offend us, but that a fool
+does?[45] Because a cripple recognises that we walk straight, whereas a
+fool declares that it is we who are silly; if it were not so, we should
+feel pity and not anger.
+
+Epictetus[46] asks still more strongly: "Why are we not angry if we are
+told that we have a headache, and why are we angry if we are told that
+we reason badly, or choose wrongly?" The reason is that we are quite
+certain that we have not a headache, or are not lame, but we are not so
+sure that we make a true choice. So having assurance only because we see
+with our whole sight, it puts us into suspense and surprise when another
+with his whole sight sees the opposite, and still more so when a
+thousand others deride our choice. For we must prefer our own lights to
+those of so many others, and that is bold and difficult. There is never
+this contradiction in the feelings towards a cripple.
+
+
+81
+
+It is natural for the mind to believe, and for the will to love;[47] so
+that, for want of true objects, they must attach themselves to false.
+
+
+82
+
+_Imagination._[48]--It is that deceitful part in man, that mistress of
+error and falsity, the more deceptive that she is not always so; for she
+would be an infallible rule of truth, if she were an infallible rule of
+falsehood. But being most generally false, she gives no sign of her
+nature, impressing the same character on the true and the false.
+
+I do not speak of fools, I speak of the wisest men; and it is among them
+that the imagination has the great gift of persuasion. Reason protests
+in vain; it cannot set a true value on things.
+
+This arrogant power, the enemy of reason, who likes to rule and dominate
+it, has established in man a second nature to show how all-powerful she
+is. She makes men happy and sad, healthy and sick, rich and poor; she
+compels reason to believe, doubt, and deny; she blunts the senses, or
+quickens them; she has her fools and sages; and nothing vexes us more
+than to see that she fills her devotees with a satisfaction far more
+full and entire than does reason. Those who have a lively imagination
+are a great deal more pleased with themselves than the wise can
+reasonably be. They look down upon men with haughtiness; they argue with
+boldness and confidence, others with fear and diffidence; and this
+gaiety of countenance often gives them the advantage in the opinion of
+the hearers, such favour have the imaginary wise in the eyes of judges
+of like nature. Imagination cannot make fools wise; but she can make
+them happy, to the envy of reason which can only make its friends
+miserable; the one covers them with glory, the other with shame.
+
+What but this faculty of imagination dispenses reputation, awards
+respect and veneration to persons, works, laws, and the great? How
+insufficient are all the riches of the earth without her consent!
+
+Would you not say that this magistrate, whose venerable age commands the
+respect of a whole people, is governed by pure and lofty reason, and
+that he judges causes according to their true nature without considering
+those mere trifles which only affect the imagination of the weak? See
+him go to sermon, full of devout zeal, strengthening his reason with the
+ardour of his love. He is ready to listen with exemplary respect. Let
+the preacher appear, and let nature have given him a hoarse voice or a
+comical cast of countenance, or let his barber have given him a bad
+shave, or let by chance his dress be more dirtied than usual, then
+however great the truths he announces. I wager our senator loses his
+gravity.
+
+If the greatest philosopher in the world find himself upon a plank wider
+than actually necessary, but hanging over a precipice, his imagination
+will prevail, though his reason convince him of his safety.[49] Many
+cannot bear the thought without a cold sweat. I will not state all its
+effects.
+
+Every one knows that the sight of cats or rats, the crushing of a coal,
+etc. may unhinge the reason. The tone of voice affects the wisest, and
+changes the force of a discourse or a poem.
+
+Love or hate alters the aspect of justice. How much greater confidence
+has an advocate, retained with a large fee, in the justice of his cause!
+How much better does his bold manner make his case appear to the judges,
+deceived as they are by appearances! How ludicrous is reason, blown with
+a breath in every direction!
+
+I should have to enumerate almost every action of men who scarce waver
+save under her assaults. For reason has been obliged to yield, and the
+wisest reason takes as her own principles those which the imagination of
+man has everywhere rashly introduced. [He who would follow reason only
+would be deemed foolish by the generality of men. We must judge by the
+opinion of the majority of mankind. Because it has pleased them, we must
+work all day for pleasures seen to be imaginary; and after sleep has
+refreshed our tired reason, we must forthwith start up and rush after
+phantoms, and suffer the impressions of this mistress of the world. This
+is one of the sources of error, but it is not the only one.]
+
+Our magistrates have known well this mystery. Their red robes, the
+ermine in which they wrap themselves like furry cats,[50] the courts in
+which they administer justice, the _fleurs-de-lis_, and all such august
+apparel were necessary; if the physicians had not their cassocks and
+their mules, if the doctors had not their square caps and their robes
+four times too wide, they would never have duped the world, which cannot
+resist so original an appearance. If magistrates had true justice, and
+if physicians had the true art of healing, they would have no occasion
+for square caps; the majesty of these sciences would of itself be
+venerable enough. But having only imaginary knowledge, they must employ
+those silly tools that strike the imagination with which they have to
+deal; and thereby in fact they inspire respect. Soldiers alone are not
+disguised in this manner, because indeed their part is the most
+essential; they establish themselves by force, the others by show.
+
+Therefore our kings seek out no disguises. They do not mask themselves
+in extraordinary costumes to appear such; but they are accompanied by
+guards and halberdiers. Those armed and red-faced puppets who have hands
+and power for them alone, those trumpets and drums which go before them,
+and those legions round about them, make the stoutest tremble. They have
+not dress only, they have might. A very refined reason is required to
+regard as an ordinary man the Grand Turk, in his superb seraglio,
+surrounded by forty thousand janissaries.
+
+We cannot even see an advocate in his robe and with his cap on his head,
+without a favourable opinion of his ability. The imagination disposes of
+everything; it makes beauty, justice, and happiness, which is everything
+in the world. I should much like to see an Italian work, of which I only
+know the title, which alone is worth many books, _Della opinione regina
+del mondo_.[51] I approve of the book without knowing it, save the evil
+in it, if any. These are pretty much the effects of that deceptive
+faculty, which seems to have been expressly given us to lead us into
+necessary error. We have, however, many other sources of error.
+
+Not only are old impressions capable of misleading us; the charms of
+novelty have the same power. Hence arise all the disputes of men, who
+taunt each other either with following the false impressions of
+childhood or with running rashly after the new. Who keeps the due mean?
+Let him appear and prove it. There is no principle, however natural to
+us from infancy, which may not be made to pass for a false impression
+either of education or of sense.
+
+"Because," say some, "you have believed from childhood that a box was
+empty when you saw nothing in it, you have believed in the possibility
+of a vacuum. This is an illusion of your senses, strengthened by custom,
+which science must correct." "Because," say others, "you have been
+taught at school that there is no vacuum, you have perverted your common
+sense which clearly comprehended it, and you must correct this by
+returning to your first state." Which has deceived you, your senses or
+your education?
+
+We have another source of error in diseases.[52] They spoil the judgment
+and the senses; and if the more serious produce a sensible change, I do
+not doubt that slighter ills produce a proportionate impression.
+
+Our own interest is again a marvellous instrument for nicely putting out
+our eyes. The justest man in the world is not allowed to be judge in his
+own cause; I know some who, in order not to fall into this self-love,
+have been perfectly unjust out of opposition. The sure way of losing a
+just cause has been to get it recommended to these men by their near
+relatives.
+
+Justice and truth are two such subtle points, that our tools are too
+blunt to touch them accurately. If they reach the point, they either
+crush it, or lean all round, more on the false than on the true.
+
+[Man is so happily formed that he has no ... good of the true, and
+several excellent of the false. Let us now see how much.... But the most
+powerful cause of error is the war existing between the senses and
+reason.]
+
+
+83
+
+_We must thus begin the chapter on the deceptive powers._ Man is only a
+subject full of error, natural and ineffaceable, without grace. Nothing
+shows him the truth. Everything deceives him. These two sources of
+truth, reason and the senses, besides being both wanting in sincerity,
+deceive each other in turn. The senses mislead the reason with false
+appearances, and receive from reason in their turn the same trickery
+which they apply to her; reason has her revenge. The passions of the
+soul trouble the senses, and make false impressions upon them. They
+rival each other in falsehood and deception.[53]
+
+But besides those errors which arise accidentally and through lack of
+intelligence, with these heterogeneous faculties ...
+
+
+84
+
+The imagination enlarges little objects so as to fill our souls with a
+fantastic estimate; and, with rash insolence, it belittles the great to
+its own measure, as when talking of God.
+
+
+85
+
+Things which have most hold on us, as the concealment of our few
+possessions, are often a mere nothing. It is a nothing which our
+imagination magnifies into a mountain. Another turn of the imagination
+would make us discover this without difficulty.
+
+
+86
+
+[My fancy makes me hate a croaker, and one who pants when eating. Fancy
+has great weight. Shall we profit by it? Shall we yield to this weight
+because it is natural? No, but by resisting it ...]
+
+
+87
+
+_N� iste magno conatu magnas nugas dixerit.[54]
+
+Quasi quidquam infelicius sit homini cui sua figmenta dominantur._[55]
+(Plin.)
+
+
+88
+
+Children who are frightened at the face they have blackened are but
+children. But how shall one who is so weak in his childhood become
+really strong when he grows older? We only change our fancies. All that
+is made perfect by progress perishes also by progress. All that has been
+weak can never become absolutely strong. We say in vain, "He has grown,
+he has changed"; he is also the same.
+
+
+89
+
+Custom is our nature. He who is accustomed to the faith believes in it,
+can no longer fear hell, and believes in nothing else. He who is
+accustomed to believe that the king is terrible ... etc. Who doubts then
+that our soul, being accustomed to see number, space, motion, believes
+that and nothing else?
+
+
+90
+
+_Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non
+viderit, id si evenerit, ostentum esse censet._[56] (Cic. 583.)
+
+
+91
+
+_Spongia solis._[57]--When we see the same effect always recur, we infer
+a natural necessity in it, as that there will be a to-morrow, etc. But
+nature often deceives us, and does not subject herself to her own rules.
+
+
+92
+
+What are our natural principles but principles of custom? In children
+they are those which they have received from the habits of their
+fathers, as hunting in animals. A different custom will cause different
+natural principles. This is seen in experience; and if there are some
+natural principles ineradicable by custom, there are also some customs
+opposed to nature, ineradicable by nature, or by a second custom. This
+depends on disposition.
+
+
+93
+
+Parents fear lest the natural love of their children may fade away. What
+kind of nature is that which is subject to decay? Custom is a second
+nature which destroys the former.[58] But what is nature? For is custom
+not natural? I am much afraid that nature is itself only a first custom,
+as custom is a second nature.
+
+
+94
+
+The nature of man is wholly natural, _omne animal_.[59]
+
+There is nothing he may not make natural; there is nothing natural he
+may not lose.
+
+
+95
+
+Memory, joy, are intuitions; and even mathematical propositions become
+intuitions, for education produces natural intuitions, and natural
+intuitions are erased by education.
+
+
+96
+
+When we are accustomed to use bad reasons for proving natural effects,
+we are not willing to receive good reasons when they are discovered. An
+example may be given from the circulation of the blood as a reason why
+the vein swells below the ligature.
+
+
+97
+
+The most important affair in life is the choice of a calling; chance
+decides it. Custom makes men masons, soldiers, slaters. "He is a good
+slater," says one, and, speaking of soldiers, remarks, "They are perfect
+fools." But others affirm, "There is nothing great but war, the rest of
+men are good for nothing." We choose our callings according as we hear
+this or that praised or despised in our childhood, for we naturally love
+truth and hate folly. These words move us; the only error is in their
+application. So great is the force of custom that out of those whom
+nature has only made men, are created all conditions of men. For some
+districts are full of masons, others of soldiers, etc. Certainly nature
+is not so uniform. It is custom then which does this, for it constrains
+nature. But sometimes nature gains the ascendancy, and preserves man's
+instinct, in spite of all custom, good or bad.
+
+
+98
+
+_Bias leading to error._--It is a deplorable thing to see all men
+deliberating on means alone, and not on the end. Each thinks how he will
+acquit himself in his condition; but as for the choice of condition, or
+of country, chance gives them to us.
+
+It is a pitiable thing to see so many Turks, heretics, and infidels
+follow the way of their fathers for the sole reason that each has been
+imbued with the prejudice that it is the best. And that fixes for each
+man his conditions of locksmith, soldier, etc.
+
+Hence savages care nothing for Providence.[60]
+
+
+99
+
+There is an universal and essential difference between the actions of
+the will and all other actions.
+
+The will is one of the chief factors in belief, not that it creates
+belief, but because things are true or false according to the aspect in
+which we look at them. The will, which prefers one aspect to another,
+turns away the mind from considering the qualities of all that it does
+not like to see; and thus the mind, moving in accord with the will,
+stops to consider the aspect which it likes, and so judges by what it
+sees.
+
+
+100
+
+_Self-love._--The nature of self-love and of this human Ego is to love
+self only and consider self only. But what will man do? He cannot
+prevent this object that he loves from being full of faults and wants.
+He wants to be great, and he sees himself small. He wants to be happy,
+and he sees himself miserable. He wants to be perfect, and he sees
+himself full of imperfections. He wants to be the object of love and
+esteem among men, and he sees that his faults merit only their hatred
+and contempt. This embarrassment in which he finds himself produces in
+him the most unrighteous and criminal passion that can be imagined; for
+he conceives a mortal enmity against that truth which reproves him, and
+which convinces him of his faults. He would annihilate it, but, unable
+to destroy it in its essence, he destroys it as far as possible in his
+own knowledge and in that of others; that is to say, he devotes all his
+attention to hiding his faults both from others and from himself, and he
+cannot endure either that others should point them out to him, or that
+they should see them.
+
+Truly it is an evil to be full of faults; but it is a still greater evil
+to be full of them, and to be unwilling to recognise them, since that is
+to add the further fault of a voluntary illusion. We do not like others
+to deceive us; we do not think it fair that they should be held in
+higher esteem by us than they deserve; it is not then fair that we
+should deceive them, and should wish them to esteem us more highly than
+we deserve.
+
+Thus, when they discover only the imperfections and vices which we
+really have, it is plain they do us no wrong, since it is not they who
+cause them; they rather do us good, since they help us to free ourselves
+from an evil, namely, the ignorance of these imperfections. We ought not
+to be angry at their knowing our faults and despising us; it is but
+right that they should know us for what we are, and should despise us,
+if we are contemptible.
+
+Such are the feelings that would arise in a heart full of equity and
+justice. What must we say then of our own heart, when we see in it a
+wholly different disposition? For is it not true that we hate truth and
+those who tell it us, and that we like them to be deceived in our
+favour, and prefer to be esteemed by them as being other than what we
+are in fact? One proof of this makes me shudder. The Catholic religion
+does not bind us to confess our sins indiscriminately to everybody; it
+allows them to remain hidden from all other men save one, to whom she
+bids us reveal the innermost recesses of our heart, and show ourselves
+as we are. There is only this one man in the world whom she orders us to
+undeceive, and she binds him to an inviolable secrecy, which makes this
+knowledge to him as if it were not. Can we imagine anything more
+charitable and pleasant? And yet the corruption of man is such that he
+finds even this law harsh; and it is one of the main reasons which has
+caused a great part of Europe to rebel against the Church.[61]
+
+How unjust and unreasonable is the heart of man, which feels it
+disagreeable to be obliged to do in regard to one man what in some
+measure it were right to do to all men! For is it right that we should
+deceive men?
+
+There are different degrees in this aversion to truth; but all may
+perhaps be said to have it in some degree, because it is inseparable
+from self-love. It is this false delicacy which makes those who are
+under the necessity of reproving others choose so many windings and
+middle courses to avoid offence. They must lessen our faults, appear to
+excuse them, intersperse praises and evidence of love and esteem.
+Despite all this, the medicine does not cease to be bitter to self-love.
+It takes as little as it can, always with disgust, and often with a
+secret spite against those who administer it.
+
+Hence it happens that if any have some interest in being loved by us,
+they are averse to render us a service which they know to be
+disagreeable. They treat us as we wish to be treated. We hate the truth,
+and they hide it from us. We desire flattery, and they flatter us. We
+like to be deceived, and they deceive us.
+
+So each degree of good fortune which raises us in the world removes us
+farther from truth, because we are most afraid of wounding those whose
+affection is most useful and whose dislike is most dangerous. A prince
+may be the byword of all Europe, and he alone will know nothing of it. I
+am not astonished. To tell the truth is useful to those to whom it is
+spoken, but disadvantageous to those who tell it, because it makes them
+disliked. Now those who live with princes love their own interests more
+than that of the prince whom they serve; and so they take care not to
+confer on him a benefit so as to injure themselves.
+
+This evil is no doubt greater and more common among the higher classes;
+but the lower are not exempt from it, since there is always some
+advantage in making men love us. Human life is thus only a perpetual
+illusion; men deceive and flatter each other. No one speaks of us in our
+presence as he does of us in our absence. Human society is founded on
+mutual deceit; few friendships would endure if each knew what his friend
+said of him in his absence, although he then spoke in sincerity and
+without passion.
+
+Man is then only disguise, falsehood, and hypocrisy, both in himself and
+in regard to others. He does not wish any one to tell him the truth; he
+avoids telling it to others, and all these dispositions, so removed from
+justice and reason, have a natural root in his heart.
+
+
+101
+
+I set it down as a fact that if all men knew what each said of the
+other, there would not be four friends in the world. This is apparent
+from the quarrels which arise from the indiscreet tales told from time
+to time. [I say, further, all men would be ...]
+
+
+102
+
+Some vices only lay hold of us by means of others, and these, like
+branches, fall on removal of the trunk.
+
+
+103
+
+The example of Alexander's chastity[62] has not made so many continent
+as that of his drunkenness has made intemperate. It is not shameful not
+to be as virtuous as he, and it seems excusable to be no more vicious.
+We do not believe ourselves to be exactly sharing in the vices of the
+vulgar, when we see that we are sharing in those of great men; and yet
+we do not observe that in these matters they are ordinary men. We hold
+on to them by the same end by which they hold on to the rabble; for,
+however exalted they are, they are still united at some point to the
+lowest of men. They are not suspended in the air, quite removed from our
+society. No, no; if they are greater than we, it is because their heads
+are higher; but their feet are as low as ours. They are all on the same
+level, and rest on the same earth; and by that extremity they are as low
+as we are, as the meanest folk, as infants, and as the beasts.
+
+
+104
+
+When our passion leads us to do something, we forget our duty; for
+example, we like a book and read it, when we ought to be doing something
+else. Now, to remind ourselves of our duty, we must set ourselves a task
+we dislike; we then plead that we have something else to do, and by this
+means remember our duty.
+
+
+105
+
+How difficult it is to submit anything to the judgment of another,
+without prejudicing his judgment by the manner in which we submit it!
+If we say, "I think it beautiful," "I think it obscure," or the like, we
+either entice the imagination into that view, or irritate it to the
+contrary. It is better to say nothing; and then the other judges
+according to what really is, that is to say, according as it then is,
+and according as the other circumstances, not of our making, have placed
+it. But we at least shall have added nothing, unless it be that silence
+also produces an effect, according to the turn and the interpretation
+which the other will be disposed to give it, or as he will guess it from
+gestures or countenance, or from the tone of the voice, if he is a
+physiognomist. So difficult is it not to upset a judgment from its
+natural place, or, rather, so rarely is it firm and stable!
+
+
+106
+
+By knowing each man's ruling passion, we are sure of pleasing him; and
+yet each has his fancies, opposed to his true good, in the very idea
+which he has of the good. It is a singularly puzzling fact.
+
+
+107
+
+_Lustravit lampade terras._[63]--The weather and my mood have little
+connection. I have my foggy and my fine days within me; my prosperity or
+misfortune has little to do with the matter. I sometimes struggle
+against luck, the glory of mastering it makes me master it gaily;
+whereas I am sometimes surfeited in the midst of good fortune.
+
+
+108
+
+Although people may have no interest in what they are saying, we must
+not absolutely conclude from this that they are not lying; for there are
+some people who lie for the mere sake of lying.
+
+
+109
+
+When we are well we wonder what we would do if we were ill, but when we
+are ill we take medicine cheerfully; the illness persuades us to do so.
+We have no longer the passions and desires for amusements and promenades
+which health gave to us, but which are incompatible with the necessities
+of illness. Nature gives us, then, passions and desires suitable to our
+present state.[64] We are only troubled by the fears which we, and not
+nature, give ourselves, for they add to the state in which we are the
+passions of the state in which we are not.
+
+As nature makes us always unhappy in every state, our desires picture to
+us a happy state; because they add to the state in which we are the
+pleasures of the state in which we are not. And if we attained to these
+pleasures, we should not be happy after all; because we should have
+other desires natural to this new state.
+
+We must particularise this general proposition....
+
+
+110
+
+The consciousness of the falsity of present pleasures, and the ignorance
+of the vanity of absent pleasures, cause inconstancy.
+
+
+111
+
+_Inconstancy._--We think we are playing on ordinary organs when playing
+upon man. Men are organs, it is true, but, odd, changeable, variable
+[with pipes not arranged in proper order. Those who only know how to
+play on ordinary organs] will not produce harmonies on these. We must
+know where [_the keys_] are.
+
+
+112
+
+_Inconstancy._--Things have different qualities, and the soul different
+inclinations; for nothing is simple which is presented to the soul, and
+the soul never presents itself simply to any object. Hence it comes that
+we weep and laugh at the same thing.
+
+
+113
+
+_Inconstancy and oddity._--To live only by work, and to rule over the
+most powerful State in the world, are very opposite things. They are
+united in the person of the great Sultan of the Turks.
+
+
+114
+
+Variety is as abundant as all tones of the voice, all ways of walking,
+coughing, blowing the nose, sneezing. We distinguish vines by their
+fruit, and call them the Condrien, the Desargues, and such and such a
+stock. Is this all? Has a vine ever produced two bunches exactly the
+same, and has a bunch two grapes alike? etc.
+
+I can never judge of the same thing exactly in the same way. I cannot
+judge of my work, while doing it. I must do as the artists, stand at a
+distance, but not too far. How far, then? Guess.
+
+
+115
+
+_Variety._--Theology is a science, but at the same time how many
+sciences? A man is a whole; but if we dissect him, will he be the head,
+the heart, the stomach, the veins, each vein, each portion of a vein,
+the blood, each humour in the blood?
+
+A town, a country-place, is from afar a town and a country-place. But,
+as we draw near, there are houses, trees, tiles, leaves, grass, ants,
+limbs of ants, in infinity. All this is contained under the name of
+country-place.
+
+
+116
+
+_Thoughts._--All is one, all is different. How many natures exist in
+man? How many vocations? And by what chance does each man ordinarily
+choose what he has heard praised? A well-turned heel.
+
+
+117
+
+_The heel of a slipper._--"Ah! How well this is turned! Here is a clever
+workman! How brave is this soldier!" This is the source of our
+inclinations, and of the choice of conditions. "How much this man
+drinks! How little that one!" This makes people sober or drunk,
+soldiers, cowards, etc.
+
+
+118
+
+Chief talent, that which rules the rest.
+
+
+119
+
+Nature imitates herself. A seed sown in good ground brings forth fruit.
+A principle, instilled into a good mind, brings forth fruit. Numbers
+imitate space, which is of a different nature.
+
+All is made and led by the same master, root, branches, and fruits;
+principles and consequences.
+
+
+120
+
+[Nature diversifies and imitates; art imitates and diversifies.]
+
+
+121
+
+Nature always begins the same things again, the years, the days, the
+hours; in like manner spaces and numbers follow each other from
+beginning to end. Thus is made a kind of infinity and eternity. Not that
+anything in all this is infinite and eternal, but these finite realities
+are infinitely multiplied. Thus it seems to me to be only the number
+which multiplies them that is infinite.
+
+
+122
+
+Time heals griefs and quarrels, for we change and are no longer the same
+persons. Neither the offender nor the offended are any more themselves.
+It is like a nation which we have provoked, but meet again after two
+generations. They are still Frenchmen, but not the same.
+
+
+123
+
+He no longer loves the person whom he loved ten years ago. I quite
+believe it. She is no longer the same, nor is he. He was young, and she
+also; she is quite different. He would perhaps love her yet, if she were
+what she was then.
+
+
+124
+
+We view things not only from different sides, but with different eyes;
+we have no wish to find them alike.
+
+
+125
+
+_Contraries._--Man is naturally credulous and incredulous, timid and
+rash.
+
+
+126
+
+Description of man: dependency, desire of independence, need.
+
+
+127
+
+Condition of man: inconstancy, weariness, unrest.
+
+
+128
+
+The weariness which is felt by us in leaving pursuits to which we are
+attached. A man dwells at home with pleasure; but if he sees a woman who
+charms him, or if he enjoys himself in play for five or six days, he is
+miserable if he returns to his former way of living. Nothing is more
+common than that.
+
+
+129
+
+Our nature consists in motion; complete rest is death.[65]
+
+
+130
+
+_Restlessness._--If a soldier, or labourer, complain of the hardship of
+his lot, set him to do nothing.
+
+
+131
+
+_Weariness._[66]--Nothing is so insufferable to man as to be completely
+at rest, without passions, without business, without diversion, without
+study. He then feels his nothingness, his forlornness, his
+insufficiency, his dependence, his weakness, his emptiness. There will
+immediately arise from the depth of his heart weariness, gloom, sadness,
+fretfulness, vexation, despair.
+
+
+132
+
+Methinks C�sar was too old to set about amusing himself with conquering
+the world.[67] Such sport was good for Augustus or Alexander. They were
+still young men, and thus difficult to restrain. But C�sar should have
+been more mature.
+
+
+133
+
+Two faces which resemble each other, make us laugh, when together, by
+their resemblance, though neither of them by itself makes us laugh.
+
+
+134
+
+How useless is painting, which attracts admiration by the resemblance of
+things, the originals of which we do not admire!
+
+
+135
+
+The struggle alone pleases us, not the victory. We love to see animals
+fighting, not the victor infuriated over the vanquished. We would only
+see the victorious end; and, as soon as it comes, we are satiated. It is
+the same in play, and the same in the search for truth. In disputes we
+like to see the clash of opinions, but not at all to contemplate truth
+when found. To observe it with pleasure, we have to see it emerge out of
+strife. So in the passions, there is pleasure in seeing the collision of
+two contraries; but when one acquires the mastery, it becomes only
+brutality. We never seek things for themselves, but for the search.
+Likewise in plays, scenes which do not rouse the emotion of fear are
+worthless, so are extreme and hopeless misery, brutal lust, and extreme
+cruelty.
+
+
+136
+
+A mere trifle consoles us, for a mere trifle distresses us.[68]
+
+
+137
+
+Without examining every particular pursuit, it is enough to comprehend
+them under diversion.
+
+
+138
+
+Men naturally slaters and of all callings, save in their own rooms.
+
+
+139
+
+_Diversion._--When I have occasionally set myself to consider the
+different distractions of men, the pains and perils to which they expose
+themselves at court or in war, whence arise so many quarrels, passions,
+bold and often bad ventures, etc., I have discovered that all the
+unhappiness of men arises from one single fact, that they cannot stay
+quietly in their own chamber. A man who has enough to live on, if he
+knew how to stay with pleasure at home, would not leave it to go to sea
+or to besiege a town. A commission in the army would not be bought so
+dearly, but that it is found insufferable not to budge from the town;
+and men only seek conversation and entering games, because they cannot
+remain with pleasure at home.
+
+But on further consideration, when, after finding the cause of all our
+ills, I have sought to discover the reason of it, I have found that
+there is one very real reason, namely, the natural poverty of our feeble
+and mortal condition, so miserable that nothing can comfort us when we
+think of it closely.
+
+Whatever condition we picture to ourselves, if we muster all the good
+things which it is possible to possess, royalty is the finest position
+in the world. Yet, when we imagine a king attended with every pleasure
+he can feel, if he be without diversion, and be left to consider and
+reflect on what he is, this feeble happiness will not sustain him; he
+will necessarily fall into forebodings of dangers, of revolutions which
+may happen, and, finally, of death and inevitable disease; so that if he
+be without what is called diversion, he is unhappy, and more unhappy
+than the least of his subjects who plays and diverts himself.
+
+Hence it comes that play and the society of women, war, and high posts,
+are so sought after. Not that there is in fact any happiness in them, or
+that men imagine true bliss to consist in money won at play, or in the
+hare which they hunt; we would not take these as a gift. We do not seek
+that easy and peaceful lot which permits us to think of our unhappy
+condition, nor the dangers of war, nor the labour of office, but the
+bustle which averts these thoughts of ours, and amuses us.
+
+Reasons why we like the chase better than the quarry.
+
+Hence it comes that men so much love noise and stir; hence it comes that
+the prison is so horrible a punishment; hence it comes that the pleasure
+of solitude is a thing incomprehensible. And it is in fact the greatest
+source of happiness in the condition of kings, that men try incessantly
+to divert them, and to procure for them all kinds of pleasures.
+
+The king is surrounded by persons whose only thought is to divert the
+king, and to prevent his thinking of self. For he is unhappy, king
+though he be, if he think of himself.
+
+This is all that men have been able to discover to make themselves
+happy. And those who philosophise on the matter, and who think men
+unreasonable for spending a whole day in chasing a hare which they would
+not have bought, scarce know our nature. The hare in itself would not
+screen us from the sight of death and calamities; but the chase which
+turns away our attention from these, does screen us.
+
+The advice given to Pyrrhus to take the rest which he was about to seek
+with so much labour, was full of difficulties.[69]
+
+[To bid a man live quietly is to bid him live happily. It is to advise
+him to be in a state perfectly happy, in which he can think at leisure
+without finding therein a cause of distress. This is to misunderstand
+nature.
+
+As men who naturally understand their own condition avoid nothing so
+much as rest, so there is nothing they leave undone in seeking turmoil.
+Not that they have an instinctive knowledge of true happiness ...
+
+So we are wrong in blaming them. Their error does not lie in seeking
+excitement, if they seek it only as a diversion; the evil is that they
+seek it as if the possession of the objects of their quest would make
+them really happy. In this respect it is right to call their quest a
+vain one. Hence in all this both the censurers and the censured do not
+understand man's true nature.]
+
+And thus, when we take the exception against them, that what they seek
+with such fervour cannot satisfy them, if they replied--as they should
+do if they considered the matter thoroughly--that they sought in it only
+a violent and impetuous occupation which turned their thoughts from
+self, and that they therefore chose an attractive object to charm and
+ardently attract them, they would leave their opponents without a
+reply. But they do not make this reply, because they do not know
+themselves.[70] They do not know that it is the chase, and not the
+quarry, which they seek.
+
+Dancing: we must consider rightly where to place our feet.--A gentleman
+sincerely believes that hunting is great and royal sport; but a beater
+is not of this opinion.
+
+They imagine that if they obtained such a post, they would then rest
+with pleasure, and are insensible of the insatiable nature of their
+desire. They think they are truly seeking quiet, and they are only
+seeking excitement.
+
+They have a secret instinct which impels them to seek amusement and
+occupation abroad, and which arises from the sense of their constant
+unhappiness. They have another secret instinct, a remnant of the
+greatness of our original nature, which teaches them that happiness in
+reality consists only in rest, and not in stir. And of these two
+contrary instincts they form within themselves a confused idea, which
+hides itself from their view in the depths of their soul, inciting them
+to aim at rest through excitement, and always to fancy that the
+satisfaction which they have not will come to them, if, by surmounting
+whatever difficulties confront them, they can thereby open the door to
+rest.
+
+Thus passes away all man's life. Men seek rest in a struggle against
+difficulties; and when they have conquered these, rest becomes
+insufferable. For we think either of the misfortunes we have or of those
+which threaten us. And even if we should see ourselves sufficiently
+sheltered on all sides, weariness of its own accord would not fail to
+arise from the depths of the heart wherein it has its natural roots, and
+to fill the mind with its poison.
+
+Thus so wretched is man that he would weary even without any cause for
+weariness from the peculiar state of his disposition; and so frivolous
+is he, that, though full of a thousand reasons for weariness, the least
+thing, such as playing billiards or hitting a ball, is sufficient to
+amuse him.
+
+But will you say what object has he in all this? The pleasure of
+bragging to-morrow among his friends that he has played better than
+another. So others sweat in their own rooms to show to the learned that
+they have solved a problem in algebra, which no one had hitherto been
+able to solve. Many more expose themselves to extreme perils, in my
+opinion as foolishly, in order to boast afterwards that they have
+captured a town. Lastly, others wear themselves out in studying all
+these things, not in order to become wiser, but only in order to prove
+that they know them; and these are the most senseless of the band, since
+they are so knowingly, whereas one may suppose of the others, that if
+they knew it, they would no longer be foolish.
+
+This man spends his life without weariness in playing every day for a
+small stake. Give him each morning the money he can win each day, on
+condition he does not play; you make him miserable. It will perhaps be
+said that he seeks the amusement of play and not the winnings. Make him
+then play for nothing; he will not become excited over it, and will feel
+bored. It is then not the amusement alone that he seeks; a languid and
+passionless amusement will weary him. He must get excited over it, and
+deceive himself by the fancy that he will be happy to win what he would
+not have as a gift on condition of not playing; and he must make for
+himself an object of passion, and excite over it his desire, his anger,
+his fear, to obtain his imagined end, as children are frightened at the
+face they have blackened.
+
+Whence comes it that this man, who lost his only son a few months ago,
+or who this morning was in such trouble through being distressed by
+lawsuits and quarrels, now no longer thinks of them? Do not wonder; he
+is quite taken up in looking out for the boar which his dogs have been
+hunting so hotly for the last six hours. He requires nothing more.
+However full of sadness a man may be, he is happy for the time, if you
+can prevail upon him to enter into some amusement; and however happy a
+man may be, he will soon be discontented and wretched, if he be not
+diverted and occupied by some passion or pursuit which prevents
+weariness from overcoming him. Without amusement there is no joy; with
+amusement there is no sadness. And this also constitutes the happiness
+of persons in high position, that they have a number of people to amuse
+them, and have the power to keep themselves in this state.
+
+Consider this. What is it to be superintendent, chancellor, first
+president, but to be in a condition wherein from early morning a large
+number of people come from all quarters to see them, so as not to leave
+them an hour in the day in which they can think of themselves? And when
+they are in disgrace and sent back to their country houses, where they
+lack neither wealth nor servants to help them on occasion, they do not
+fail to be wretched and desolate, because no one prevents them from
+thinking of themselves.
+
+
+140
+
+[How does it happen that this man, so distressed at the death of his
+wife and his only son, or who has some great lawsuit which annoys him,
+is not at this moment sad, and that he seems so free from all painful
+and disquieting thoughts? We need not wonder; for a ball has been served
+him, and he must return it to his companion. He is occupied in catching
+it in its fall from the roof, to win a game. How can he think of his own
+affairs, pray, when he has this other matter in hand? Here is a care
+worthy of occupying this great soul, and taking away from him every
+other thought of the mind. This man, born to know the universe, to judge
+all causes, to govern a whole state, is altogether occupied and taken up
+with the business of catching a hare. And if he does not lower himself
+to this, and wants always to be on the strain, he will be more foolish
+still, because he would raise himself above humanity; and after all he
+is only a man, that is to say capable of little and of much, of all and
+of nothing; he is neither angel nor brute, but man.]
+
+
+141
+
+Men spend their time in following a ball or a hare; it is the pleasure
+even of kings.
+
+
+142
+
+_Diversion._--Is not the royal dignity sufficiently great in itself to
+make its possessor happy by the mere contemplation of what he is? Must
+he be diverted from this thought like ordinary folk? I see well that a
+man is made happy by diverting him from the view of his domestic sorrows
+so as to occupy all his thoughts with the care of dancing well. But will
+it be the same with a king, and will he be happier in the pursuit of
+these idle amusements than in the contemplation of his greatness? And
+what more satisfactory object could be presented to his mind? Would it
+not be a deprivation of his delight for him to occupy his soul with the
+thought of how to adjust his steps to the cadence of an air, or of how
+to throw a [ball] skilfully, instead of leaving it to enjoy quietly the
+contemplation of the majestic glory which encompasses him? Let us make
+the trial; let us leave a king all alone to reflect on himself quite at
+leisure, without any gratification of the senses, without any care in
+his mind, without society; and we will see that a king without
+diversion is a man full of wretchedness. So this is carefully avoided,
+and near the persons of kings there never fail to be a great number of
+people who see to it that amusement follows business, and who watch all
+the time of their leisure to supply them with delights and games, so
+that there is no blank in it. In fact, kings are surrounded with persons
+who are wonderfully attentive in taking care that the king be not alone
+and in a state to think of himself, knowing well that he will be
+miserable, king though he be, if he meditate on self.
+
+In all this I am not talking of Christian kings as Christians, but only
+as kings.
+
+
+143
+
+_Diversion._--Men are entrusted from infancy with the care of their
+honour, their property, their friends, and even with the property and
+the honour of their friends. They are overwhelmed with business, with
+the study of languages, and with physical exercise;[71] and they are
+made to understand that they cannot be happy unless their health, their
+honour, their fortune and that of their friends be in good condition,
+and that a single thing wanting will make them unhappy. Thus they are
+given cares and business which make them bustle about from break of
+day.--It is, you will exclaim, a strange way to make them happy! What
+more could be done to make them miserable?--Indeed! what could be done?
+We should only have to relieve them from all these cares; for then they
+would see themselves: they would reflect on what they are, whence they
+came, whither they go, and thus we cannot employ and divert them too
+much. And this is why, after having given them so much business, we
+advise them, if they have some time for relaxation, to employ it in
+amusement, in play, and to be always fully occupied.
+
+How hollow and full of ribaldry is the heart of man!
+
+
+144
+
+I spent a long time in the study of the abstract sciences, and was
+disheartened by the small number of fellow-students in them. When I
+commenced the study of man, I saw that these abstract sciences are not
+suited to man, and that I was wandering farther from my own state in
+examining them, than others in not knowing them. I pardoned their little
+knowledge; but I thought at least to find many companions in the study
+of man, and that it was the true study which is suited to him. I have
+been deceived; still fewer study it than geometry. It is only from the
+want of knowing how to study this that we seek the other studies. But is
+it not that even here is not the knowledge which man should have, and
+that for the purpose of happiness it is better for him not to know
+himself?
+
+
+145
+
+[One thought alone occupies us; we cannot think of two things at the
+same time. This is lucky for us according to the world, not according to
+God.]
+
+
+146
+
+Man is obviously made to think. It is his whole dignity and his whole
+merit; and his whole duty is to think as he ought. Now, the order of
+thought is to begin with self, and with its Author and its end.
+
+Now, of what does the world think? Never of this, but of dancing,
+playing the lute, singing, making verses, running at the ring, etc.,
+fighting, making oneself king, without thinking what it is to be a king
+and what to be a man.
+
+
+147
+
+We do not content ourselves with the life we have in ourselves and in
+our own being; we desire to live an imaginary life in the mind of
+others, and for this purpose we endeavour to shine. We labour
+unceasingly to adorn and preserve this imaginary existence, and neglect
+the real. And if we possess calmness, or generosity, or truthfulness, we
+are eager to make it known, so as to attach these virtues to that
+imaginary existence. We would rather separate them from ourselves to
+join them to it; and we would willingly be cowards in order to acquire
+the reputation of being brave. A great proof of the nothingness of our
+being, not to be satisfied with the one without the other, and to
+renounce the one for the other! For he would be infamous who would not
+die to preserve his honour.
+
+
+148
+
+We are so presumptuous that we would wish to be known by all the world,
+even by people who shall come after, when we shall be no more; and we
+are so vain that the esteem of five or six neighbours delights and
+contents us.
+
+
+149
+
+We do not trouble ourselves about being esteemed in the towns through
+which we pass. But if we are to remain a little while there, we are so
+concerned. How long is necessary? A time commensurate with our vain and
+paltry life.
+
+
+150
+
+Vanity is so anchored in the heart of man that a soldier, a soldier's
+servant, a cook, a porter brags, and wishes to have his admirers. Even
+philosophers wish for them. Those who write against it want to have the
+glory of having written well;[72] and those who read it desire the glory
+of having read it. I who write this have perhaps this desire, and
+perhaps those who will read it ...
+
+
+151
+
+_Glory._--Admiration spoils all from infancy. Ah! How well said! Ah! How
+well done! How well-behaved he is! etc.
+
+The children of Port-Royal, who do not receive this stimulus of envy and
+glory, fall into carelessness.
+
+
+152
+
+_Pride._--Curiosity is only vanity. Most frequently we wish to know but
+to talk. Otherwise we would not take a sea voyage in order never to talk
+of it, and for the sole pleasure of seeing without hope of ever
+communicating it.
+
+
+153
+
+_Of the desire of being esteemed by those with whom we are._--Pride
+takes such natural possession of us in the midst of our woes, errors,
+etc. We even lose our life with joy, provided people talk of it.
+
+Vanity: play, hunting, visiting, false shame, a lasting name.
+
+
+154
+
+[I have no friends] to your advantage].
+
+
+155
+
+A true friend is so great an advantage, even for the greatest lords, in
+order that he may speak well of them, and back them in their absence,
+that they should do all to have one. But they should choose well; for,
+if they spend all their efforts in the interests of fools, it will be of
+no use, however well these may speak of them; and these will not even
+speak well of them if they find themselves on the weakest side, for
+they have no influence; and thus they will speak ill of them in company.
+
+
+156
+
+_Ferox gens, nullam esse vitam sine armis rati._[73]--They prefer death
+to peace; others prefer death to war.
+
+Every opinion may be held preferable to life, the love of which is so
+strong and so natural.[74]
+
+
+157
+
+Contradiction: contempt for our existence, to die for nothing, hatred of
+our existence.
+
+
+158
+
+_Pursuits._--The charm of fame is so great, that we like every object to
+which it is attached, even death.
+
+
+159
+
+Noble deeds are most estimable when hidden. When I see some of these in
+history (as p. 184)[75], they please me greatly. But after all they have
+not been quite hidden, since they have been known; and though people
+have done what they could to hide them, the little publication of them
+spoils all, for what was best in them was the wish to hide them.
+
+
+160
+
+Sneezing absorbs all the functions of the soul, as well as work does;
+but we do not draw therefrom the same conclusions against the greatness
+of man, because it is against his will. And although we bring it on
+ourselves, it is nevertheless against our will that we sneeze. It is not
+in view of the act itself; it is for another end. And thus it is not a
+proof of the weakness of man, and of his slavery under that action.
+
+It is not disgraceful for man to yield to pain, and it is disgraceful to
+yield to pleasure. This is not because pain comes to us from without,
+and we ourselves seek pleasure; for it is possible to seek pain, and
+yield to it purposely, without this kind of baseness. Whence comes it,
+then, that reason thinks it honourable to succumb under stress of pain,
+and disgraceful to yield to the attack of pleasure? It is because pain
+does not tempt and attract us. It is we ourselves who choose it
+voluntarily, and will it to prevail over us. So that we are masters of
+the situation; and in this man yields to himself. But in pleasure it is
+man who yields to pleasure. Now only mastery and sovereignty bring
+glory, and only slavery brings shame.
+
+
+161
+
+_Vanity._--How wonderful it is that a thing so evident as the vanity of
+the world is so little known, that it is a strange and surprising thing
+to say that it is foolish to seek greatness!
+
+
+162
+
+He who will know fully the vanity of man has only to consider the causes
+and effects of love. The cause is a _je ne sais quoi_ (Corneille),[76]
+and the effects are dreadful. This _je ne sais quoi_, so small an object
+that we cannot recognise it, agitates a whole country, princes, armies,
+the entire world.
+
+Cleopatra's nose: had it been shorter, the whole aspect of the world
+would have been altered.
+
+
+163
+
+_Vanity._--The cause and the effects of love: Cleopatra.
+
+
+164
+
+He who does not see the vanity of the world is himself very vain. Indeed
+who do not see it but youths who are absorbed in fame, diversion, and
+the thought of the future? But take away diversion, and you will see
+them dried up with weariness. They feel then their nothingness without
+knowing it; for it is indeed to be unhappy to be in insufferable sadness
+as soon as we are reduced to thinking of self, and have no diversion.
+
+
+165
+
+_Thoughts._--_In omnibus requiem qu�sivi._[77] If our condition were
+truly happy, we would not need diversion from thinking of it in order to
+make ourselves happy.
+
+
+166
+
+_Diversion._--Death is easier to bear without thinking of it, than is
+the thought of death without peril.
+
+
+167
+
+The miseries of human life have established all this: as men have seen
+this, they have taken up diversion.
+
+
+168
+
+_Diversion._--As men are not able to fight against death, misery,
+ignorance, they have taken it into their heads, in order to be happy,
+not to think of them at all.
+
+
+169
+
+Despite these miseries, man wishes to be happy, and only wishes to be
+happy, and cannot wish not to be so. But how will he set about it? To be
+happy he would have to make himself immortal; but, not being able to do
+so, it has occurred to him to prevent himself from thinking of death.
+
+
+170
+
+_Diversion._--If man were happy, he would be the more so, the less he
+was diverted, like the Saints and God.--Yes; but is it not to be happy
+to have a faculty of being amused by diversion?--No; for that comes from
+elsewhere and from without, and thus is dependent, and therefore subject
+to be disturbed by a thousand accidents, which bring inevitable griefs.
+
+
+171
+
+_Misery._--The only thing which consoles us for our miseries is
+diversion, and yet this it the greatest of our miseries. For it is this
+which principally hinders us from reflecting upon ourselves, and which
+makes us insensibly ruin ourselves. Without this we should be in a state
+of weariness, and this weariness would spur us to seek a more solid
+means of escaping from it. But diversion amuses us, and leads us
+unconsciously to death.
+
+
+172
+
+We do not rest satisfied with the present. We anticipate the future as
+too slow in coming, as if in order to hasten its course; or we recall
+the past, to stop its too rapid flight. So imprudent are we that we
+wander in the times which are not ours, and do not think of the only one
+which belongs to us; and so idle are we that we dream of those times
+which are no more, and thoughtlessly overlook that which alone exists.
+For the present is generally painful to us. We conceal it from our
+sight, because it troubles us; and if it be delightful to us, we regret
+to see it pass away. We try to sustain it by the future, and think of
+arranging matters which are not in our power, for a time which we have
+no certainty of reaching.
+
+Let each one examine his thoughts, and he will find them all occupied
+with the past and the future. We scarcely ever think of the present; and
+if we think of it, it is only to take light from it to arrange the
+future. The present is never our end. The past and the present are our
+means; the future alone is our end.[78] So we never live, but we hope to
+live; and, as we are always preparing to be happy, it is inevitable we
+should never be so.
+
+
+173
+
+They say that eclipses foretoken misfortune, because misfortunes are
+common, so that, as evil happens so often, they often foretell it;
+whereas if they said that they predict good fortune, they would often be
+wrong. They attribute good fortune only to rare conjunctions of the
+heavens; so they seldom fail in prediction.
+
+
+174
+
+_Misery._--Solomon[79] and Job have best known and best spoken of the
+misery of man; the former the most fortunate, and the latter the most
+unfortunate of men; the former knowing the vanity of pleasures from
+experience, the latter the reality of evils.
+
+
+175
+
+We know ourselves so little, that many think they are about to die when
+they are well, and many think they are well when they are near death,
+unconscious of approaching fever,[80] or of the abscess ready to form
+itself.
+
+
+176
+
+Cromwell[81] was about to ravage all Christendom; the royal family was
+undone, and his own for ever established, save for a little grain of
+sand which formed in his ureter. Rome herself was trembling under him;
+but this small piece of gravel having formed there, he is dead, his
+family cast down, all is peaceful, and the king is restored.
+
+
+177
+
+[Three hosts.[82]] Would he who had possessed the friendship of the King
+of England, the King of Poland, and the Queen of Sweden, have believed
+he would lack a refuge and shelter in the world?
+
+
+178
+
+Macrobius:[83] on the innocents slain by Herod.
+
+
+179
+
+When Augustus learnt that Herod's own son was amongst the infants under
+two years of age, whom he had caused to be slain, he said that it was
+better to be Herod's pig than his son.--Macrobius, _Sat._, book ii,
+chap. 4.
+
+
+180
+
+The great and the humble have the same misfortunes, the same griefs, the
+same passions;[84] but the one is at the top of the wheel, and the other
+near the centre, and so less disturbed by the same revolutions.
+
+
+181
+
+We are so unfortunate that we can only take pleasure in a thing on
+condition of being annoyed if it turn out ill, as a thousand things can
+do, and do every hour. He who should find the secret of rejoicing in the
+good, without troubling himself with its contrary evil, would have hit
+the mark. It is perpetual motion.
+
+
+182
+
+Those who have always good hope in the midst of misfortunes, and who are
+delighted with good luck, are suspected of being very pleased with the
+ill success of the affair, if they are not equally distressed by bad
+luck; and they are overjoyed to find these pretexts of hope, in order to
+show that they are concerned and to conceal by the joy which they feign
+to feel that which they have at seeing the failure of the matter.
+
+
+183
+
+We run carelessly to the precipice, after we have put something before
+us to prevent us seeing it.
+
+
+
+
+SECTION III
+
+OF THE NECESSITY OF THE WAGER
+
+
+184
+
+A letter to incite to the search after God.
+
+And then to make people seek Him among the philosophers, sceptics, and
+dogmatists, who disquiet him who inquires of them.
+
+
+185
+
+The conduct of God, who disposes all things kindly, is to put religion
+into the mind by reason, and into the heart by grace. But to will to put
+it into the mind and heart by force and threats is not to put religion
+there, but terror, _terorrem potius quam religionem_.
+
+
+186
+
+_Nisi terrerentur et non docerentur, improba quasi dominatio videretur_
+(Aug., Ep. 48 or 49), _Contra Mendacium ad Consentium_.
+
+
+187
+
+_Order._--Men despise religion; they hate it, and fear it is true. To
+remedy this, we must begin by showing that religion is not contrary to
+reason; that it is venerable, to inspire respect for it; then we must
+make it lovable, to make good men hope it is true; finally, we must
+prove it is true.
+
+Venerable, because it has perfect knowledge of man; lovable, because it
+promises the true good.
+
+
+188
+
+In every dialogue and discourse, we must be able to say to those who
+take offence, "Of what do you complain?"
+
+
+189
+
+To begin by pitying unbelievers; they are wretched enough by their
+condition. We ought only to revile them where it is beneficial; but this
+does them harm.
+
+
+190
+
+To pity atheists who seek, for are they not unhappy enough? To inveigh
+against those who make a boast of it.
+
+
+191
+
+And will this one scoff at the other? Who ought to scoff? And yet, the
+latter does not scoff at the other, but pities him.
+
+
+192
+
+To reproach Miton[85] with not being troubled, since God will reproach
+him.
+
+
+193
+
+_Quid fiet hominibus qui minima contemnunt, majora non credunt?_
+
+
+194
+
+... Let them at least learn what is the religion they attack, before
+attacking it. If this religion boasted of having a clear view of God,
+and of possessing it open and unveiled, it would be attacking it to say
+that we see nothing in the world which shows it with this clearness. But
+since, on the contrary, it says that men are in darkness and estranged
+from God, that He has hidden Himself from their knowledge, that this is
+in fact the name which He gives Himself in the Scriptures, _Deus
+absconditus_;[86] and finally, if it endeavours equally to establish
+these two things: that God has set up in the Church visible signs to
+make Himself known to those who should seek Him sincerely, and that He
+has nevertheless so disguised them that He will only be perceived by
+those who seek Him with all their heart; what advantage can they obtain,
+when, in the negligence with which they make profession of being in
+search of the truth, they cry out that nothing reveals it to them; and
+since that darkness in which they are, and with which they upbraid the
+Church, establishes only one of the things which she affirms, without
+touching the other, and, very far from destroying, proves her doctrine?
+
+In order to attack it, they should have protested that they had made
+every effort to seek Him everywhere, and even in that which the Church
+proposes for their instruction, but without satisfaction. If they talked
+in this manner, they would in truth be attacking one of her pretensions.
+But I hope here to show that no reasonable person can speak thus, and I
+venture even to say that no one has ever done so. We know well enough
+how those who are of this mind behave. They believe they have made great
+efforts for their instruction, when they have spent a few hours in
+reading some book of Scripture, and have questioned some priest on the
+truths of the faith. After that, they boast of having made vain search
+in books and among men. But, verily, I will tell them what I have often
+said, that this negligence is insufferable. We are not here concerned
+with the trifling interests of some stranger, that we should treat it in
+this fashion; the matter concerns ourselves and our all.
+
+The immortality of the soul is a matter which is of so great consequence
+to us, and which touches us so profoundly, that we must have lost all
+feeling to be indifferent as to knowing what it is. All our actions and
+thoughts must take such different courses, according as there are or are
+not eternal joys to hope for, that it is impossible to take one step
+with sense and judgment, unless we regulate our course by our view of
+this point which ought to be our ultimate end.
+
+Thus our first interest and our first duty is to enlighten ourselves on
+this subject, whereon depends all our conduct. Therefore among those who
+do not believe, I make a vast difference between those who strive with
+all their power to inform themselves, and those who live without
+troubling or thinking about it.
+
+I can have only compassion for those who sincerely bewail their doubt,
+who regard it as the greatest of misfortunes, and who, sparing no effort
+to escape it, make of this inquiry their principal and most serious
+occupations.
+
+But as for those who pass their life without thinking of this ultimate
+end of life, and who, for this sole reason that they do not find within
+themselves the lights which convince them of it, neglect to seek them
+elsewhere, and to examine thoroughly whether this opinion is one of
+those which people receive with credulous simplicity, or one of those
+which, although obscure in themselves, have nevertheless a solid and
+immovable foundation, I look upon them in a manner quite different.
+
+This carelessness in a matter which concerns themselves, their eternity,
+their all, moves me more to anger than pity; it astonishes and shocks
+me; it is to me monstrous. I do not say this out of the pious zeal of a
+spiritual devotion. I expect, on the contrary, that we ought to have
+this feeling from principles of human interest and self-love; for this
+we need only see what the least enlightened persons see.
+
+We do not require great education of the mind to understand that here is
+no real and lasting satisfaction; that our pleasures are only vanity;
+that our evils are infinite; and, lastly, that death, which threatens us
+every moment, must infallibly place us within a few years under the
+dreadful necessity of being for ever either annihilated or unhappy.
+
+There is nothing more real than this, nothing more terrible. Be we as
+heroic as we like, that is the end which awaits the noblest life in the
+world. Let us reflect on this, and then say whether it is not beyond
+doubt that there is no good in this life but in the hope of another;
+that we are happy only in proportion as we draw near it; and that, as
+there are no more woes for those who have complete assurance of
+eternity, so there is no more happiness for those who have no insight
+into it.
+
+Surely then it is a great evil thus to be in doubt, but it is at least
+an indispensable duty to seek when we are in such doubt; and thus the
+doubter who does not seek is altogether completely unhappy and
+completely wrong. And if besides this he is easy and content, professes
+to be so, and indeed boasts of it; if it is this state itself which is
+the subject of his joy and vanity, I have no words to describe so silly
+a creature.
+
+How can people hold these opinions? What joy can we find in the
+expectation of nothing but hopeless misery? What reason for boasting
+that we are in impenetrable darkness? And how can it happen that the
+following argument occurs to a reasonable man?
+
+"I know not who put me into the world, nor what the world is, nor what I
+myself am. I am in terrible ignorance of everything. I know not what my
+body is, nor my senses, nor my soul, not even that part of me which
+thinks what I say, which reflects on all and on itself, and knows itself
+no more than the rest. I see those frightful spaces of the universe
+which surround me, and I find myself tied to one corner of this vast
+expanse, without knowing why I am put in this place rather than in
+another, nor why the short time which is given me to live is assigned to
+me at this point rather than at another of the whole eternity which was
+before me or which shall come after me. I see nothing but infinites on
+all sides, which surround me as an atom, and as a shadow which endures
+only for an instant and returns no more. All I know is that I must soon
+die, but what I know least is this very death which I cannot escape.
+
+"As I know not whence I come, so I know not whither I go. I know only
+that, in leaving this world, I fall for ever either into annihilation or
+into the hands of an angry God, without knowing to which of these two
+states I shall be for ever assigned. Such is my state, full of weakness
+and uncertainty. And from all this I conclude that I ought to spend all
+the days of my life without caring to inquire into what must happen to
+me. Perhaps I might find some solution to my doubts, but I will not take
+the trouble, nor take a step to seek it; and after treating with scorn
+those who are concerned with this care, I will go without foresight and
+without fear to try the great event, and let myself be led carelessly to
+death, uncertain of the eternity of my future state."
+
+Who would desire to have for a friend a man who talks in this fashion?
+Who would choose him out from others to tell him of his affairs? Who
+would have recourse to him in affliction? And indeed to what use in life
+could one put him?
+
+In truth, it is the glory of religion to have for enemies men so
+unreasonable: and their opposition to it is so little dangerous that it
+serves on the contrary to establish its truths. For the Christian faith
+goes mainly to establish these two facts, the corruption of nature, and
+redemption by Jesus Christ. Now I contend that if these men do not serve
+to prove the truth of the redemption by the holiness of their behaviour,
+they at least serve admirably to show the corruption of nature by
+sentiments so unnatural.
+
+Nothing is so important to man as his own state, nothing is so
+formidable to him as eternity; and thus it is not natural that there
+should be men indifferent to the loss of their existence, and to the
+perils of everlasting suffering. They are quite different with regard to
+all other things. They are afraid of mere trifles; they foresee them;
+they feel them. And this same man who spends so many days and nights in
+rage and despair for the loss of office, or for some imaginary insult to
+his honour, is the very one who knows without anxiety and without
+emotion that he will lose all by death. It is a monstrous thing to see
+in the same heart and at the same time this sensibility to trifles and
+this strange insensibility to the greatest objects. It is an
+incomprehensible enchantment, and a supernatural slumber, which
+indicates as its cause an all-powerful force.
+
+There must be a strange confusion in the nature of man, that he should
+boast of being in that state in which it seems incredible that a single
+individual should be. However, experience has shown me so great a
+number of such persons that the fact would be surprising, if we did not
+know that the greater part of those who trouble themselves about the
+matter are disingenuous, and not in fact what they say. They are people
+who have heard it said that it is the fashion to be thus daring. It is
+what they call shaking off the yoke, and they try to imitate this. But
+it would not be difficult to make them understand how greatly they
+deceive themselves in thus seeking esteem. This is not the way to gain
+it, even I say among those men of the world who take a healthy view of
+things, and who know that the only way to succeed in this life is to
+make ourselves appear honourable, faithful, judicious, and capable of
+useful service to a friend; because naturally men love only what may be
+useful to them. Now, what do we gain by hearing it said of a man that he
+has now thrown off the yoke, that he does not believe there is a God who
+watches our actions, that he considers himself the sole master of his
+conduct, and that he thinks he is accountable for it only to himself?
+Does he think that he has thus brought us to have henceforth complete
+confidence in him, and to look to him for consolation, advice, and help
+in every need of life? Do they profess to have delighted us by telling
+us that they hold our soul to be only a little wind and smoke,
+especially by telling us this in a haughty and self-satisfied tone of
+voice? Is this a thing to say gaily? Is it not, on the contrary, a thing
+to say sadly, as the saddest thing in the world?
+
+If they thought of it seriously, they would see that this is so bad a
+mistake, so contrary to good sense, so opposed to decency and so removed
+in every respect from that good breeding which they seek, that they
+would be more likely to correct than to pervert those who had an
+inclination to follow them. And indeed, make them give an account of
+their opinions, and of the reasons which they have for doubting
+religion, and they will say to you things so feeble and so petty, that
+they will persuade you of the contrary. The following is what a person
+one day said to such a one very appositely: "If you continue to talk in
+this manner, you will really make me religious." And he was right, for
+who would not have a horror of holding opinions in which he would have
+such contemptible persons as companions!
+
+Thus those who only feign these opinions would be very unhappy, if they
+restrained their natural feelings in order to make themselves the most
+conceited of men. If, at the bottom of their heart, they are troubled at
+not having more light, let them not disguise the fact; this avowal will
+not be shameful. The only shame is to have none. Nothing reveals more an
+extreme weakness of mind than not to know the misery of a godless man.
+Nothing is more indicative of a bad disposition of heart than not to
+desire the truth of eternal promises. Nothing is more dastardly than to
+act with bravado before God. Let them then leave these impieties to
+those who are sufficiently ill-bred to be really capable of them. Let
+them at least be honest men, if they cannot be Christians. Finally, let
+them recognise that there are two kinds of people one can call
+reasonable; those who serve God with all their heart because they know
+Him, and those who seek Him with all their heart because they do not
+know Him.
+
+But as for those who live without knowing Him and without seeking Him,
+they judge themselves so little worthy of their own care, that they are
+not worthy of the care of others; and it needs all the charity of the
+religion which they despise, not to despise them even to the point of
+leaving them to their folly. But because this religion obliges us always
+to regard them, so long as they are in this life, as capable of the
+grace which can enlighten them, and to believe that they may, in a
+little time, be more replenished with faith than we are, and that, on
+the other hand, we may fall into the blindness wherein they are, we must
+do for them what we would they should do for us if we were in their
+place, and call upon them to have pity upon themselves, and to take at
+least some steps in the endeavour to find light. Let them give to
+reading this some of the hours which they otherwise employ so uselessly;
+whatever aversion they may bring to the task, they will perhaps gain
+something, and at least will not lose much. But as for those who bring
+to the task perfect sincerity and a real desire to meet with truth,
+those I hope will be satisfied and convinced of the proofs of a religion
+so divine, which I have here collected, and in which I have followed
+somewhat after this order ...
+
+
+195
+
+Before entering into the proofs of the Christian religion, I find it
+necessary to point out the sinfulness of those men who live in
+indifference to the search for truth in a matter which is so important
+to them, and which touches them so nearly.
+
+Of all their errors, this doubtless is the one which most convicts them
+of foolishness and blindness, and in which it is easiest to confound
+them by the first glimmerings of common sense, and by natural feelings.
+
+For it is not to be doubted that the duration of this life is but a
+moment; that the state of death is eternal, whatever may be its nature;
+and that thus all our actions and thoughts must take such different
+directions according to the state of that eternity, that it is
+impossible to take one step with sense and judgment, unless we regulate
+our course by the truth of that point which ought to be our ultimate
+end.
+
+There is nothing clearer than this; and thus, according to the
+principles of reason, the conduct of men is wholly unreasonable, if they
+do not take another course.
+
+On this point, therefore, we condemn those who live without thought of
+the ultimate end of life, who let themselves be guided by their own
+inclinations and their own pleasures without reflection and without
+concern, and, as if they could annihilate eternity by turning away their
+thought from it, think only of making themselves happy for the moment.
+
+Yet this eternity exists, and death, which must open into it, and
+threatens them every hour, must in a little time infallibly put them
+under the dreadful necessity of being either annihilated or unhappy for
+ever, without knowing which of these eternities is for ever prepared for
+them.
+
+This is a doubt of terrible consequence. They are in peril of eternal
+woe; and thereupon, as if the matter were not worth the trouble, they
+neglect to inquire whether this is one of those opinions which people
+receive with too credulous a facility, or one of those which, obscure in
+themselves, have a very firm, though hidden, foundation. Thus they know
+not whether there be truth or falsity in the matter, nor whether there
+be strength or weakness in the proofs. They have them before their eyes;
+they refuse to look at them; and in that ignorance they choose all that
+is necessary to fall into this misfortune if it exists, to await death
+to make trial of it, yet to be very content in this state, to make
+profession of it, and indeed to boast of it. Can we think seriously on
+the importance of this subject without being horrified at conduct so
+extravagant?
+
+This resting in ignorance is a monstrous thing, and they who pass their
+life in it must be made to feel its extravagance and stupidity, by
+having it shown to them, so that they may be confounded by the sight of
+their folly. For this is how men reason, when they choose to live in
+such ignorance of what they are, and without seeking enlightenment. "I
+know not," they say ...
+
+
+196
+
+Men lack heart; they would not make a friend of it.
+
+
+197
+
+To be insensible to the extent of despising interesting things, and to
+become insensible to the point which interests us most.
+
+
+198
+
+The sensibility of man to trifles, and his insensibility to great
+things, indicates a strange inversion.
+
+
+199
+
+Let us imagine a number of men in chains, and all condemned to death,
+where some are killed each day in the sight of the others, and those who
+remain see their own fate in that of their fellows, and wait their turn,
+looking at each other sorrowfully and without hope. It is an image of
+the condition of men.
+
+
+200
+
+A man in a dungeon, ignorant whether his sentence be pronounced, and
+having only one hour to learn it, but this hour enough, if he know that
+it is pronounced, to obtain its repeal, would act unnaturally in
+spending that hour, not in ascertaining his sentence, but in playing
+piquet. So it is against nature that man, etc. It is making heavy the
+hand of God.
+
+Thus not only the zeal of those who seek Him proves God, but also the
+blindness of those who seek Him not.
+
+
+201
+
+All the objections of this one and that one only go against themselves,
+and not against religion. All that infidels say ...
+
+
+202
+
+[From those who are in despair at being without faith, we see that God
+does not enlighten them; but as to the rest, we see there is a God who
+makes them blind.]
+
+
+203
+
+_Fascinatio nugacitatis._[87]--That passion may not harm us, let us act
+as if we had only eight hours to live.
+
+
+204
+
+If we ought to devote eight hours of life, we ought to devote a hundred
+years.
+
+
+205
+
+When I consider the short duration of my life, swallowed up in the
+eternity before and after, the little space which I fill, and even can
+see, engulfed in the infinite immensity of spaces of which I am
+ignorant, and which know me not, I am frightened, and am astonished at
+being here rather than there; for there is no reason why here rather
+than there, why now rather than then. Who has put me here? By whose
+order and direction have this place and time been allotted to me?
+_Memoria hospitis unius diei pr�tereuntis._[88]
+
+
+206
+
+The eternal silence of these infinite spaces frightens me.
+
+
+207
+
+How many kingdoms know us not!
+
+
+208
+
+Why is my knowledge limited? Why my stature? Why my life to one hundred
+years rather than to a thousand? What reason has nature had for giving
+me such, and for choosing this number rather than another in the
+infinity of those from which there is no more reason to choose one than
+another, trying nothing else?
+
+
+209
+
+Art thou less a slave by being loved and favoured by thy master? Thou
+art indeed well off, slave. Thy master favours thee; he will soon beat
+thee.
+
+
+210
+
+The last act is tragic, however happy all the rest of the play is; at
+the last a little earth is thrown upon our head, and that is the end for
+ever.
+
+
+211
+
+We are fools to depend upon the society of our fellow-men. Wretched as
+we are, powerless as we are, they will not aid us; we shall die alone.
+We should therefore act as if we were alone, and in that case should we
+build fine houses, etc.? We should seek the truth without hesitation;
+and, if we refuse it, we show that we value the esteem of men more than
+the search for truth.
+
+
+212
+
+_Instability._[89]--It is a horrible thing to feel all that we possess
+slipping away.
+
+
+213
+
+Between us and heaven or hell there is only life, which is the frailest
+thing in the world.
+
+
+214
+
+_Injustice._--That presumption should be joined to meanness is extreme
+injustice.
+
+
+215
+
+To fear death without danger, and not in danger, for one must be a man.
+
+
+216
+
+Sudden death alone is feared; hence confessors stay with lords.
+
+
+217
+
+An heir finds the title-deeds of his house. Will he say, "Perhaps they
+are forged?" and neglect to examine them?
+
+
+218
+
+_Dungeon._--I approve of not examining the opinion of Copernicus; but
+this...! It concerns all our life to know whether the soul be mortal or
+immortal.
+
+
+219
+
+It is certain that the mortality or immortality of the soul must make an
+entire difference to morality. And yet philosophers have constructed
+their ethics independently of this: they discuss to pass an hour.
+
+Plato, to incline to Christianity.
+
+
+220
+
+The fallacy of philosophers who have not discussed the immortality of
+the soul. The fallacy of their dilemma in Montaigne.
+
+
+221
+
+Atheists ought to say what is perfectly evident; now it is not perfectly
+evident that the soul is material.
+
+
+222
+
+_Atheists._--What reason have they for saying that we cannot rise from
+the dead? What is more difficult, to be born or to rise again; that what
+has never been should be, or that what has been should be again? Is it
+more difficult to come into existence than to return to it? Habit makes
+the one appear easy to us; want of habit makes the other impossible. A
+popular way of thinking!
+
+Why cannot a virgin bear a child? Does a hen not lay eggs without a
+cock? What distinguishes these outwardly from others? And who has told
+us that the hen may not form the germ as well as the cock?
+
+
+223
+
+What have they to say against the resurrection, and against the
+child-bearing of the Virgin? Which is the more difficult, to produce a
+man or an animal, or to reproduce it? And if they had never seen any
+species of animals, could they have conjectured whether they were
+produced without connection with each other?
+
+
+224
+
+How I hate these follies of not believing in the Eucharist, etc.! If the
+Gospel be true, if Jesus Christ be God, what difficulty is there?
+
+
+225
+
+Atheism shows strength of mind, but only to a certain degree.
+
+
+226
+
+Infidels, who profess to follow reason, ought to be exceedingly strong
+in reason. What say they then? "Do we not see," say they, "that the
+brutes live and die like men, and Turks like Christians? They have their
+ceremonies, their prophets, their doctors, their saints, their monks,
+like us," etc. (Is this contrary to Scripture? Does it not say all
+this?)
+
+If you care but little to know the truth, here is enough of it to leave
+you in repose. But if you desire with all your heart to know it, it is
+not enough; look at it in detail. This would be sufficient for a
+question in philosophy; but not here, where it concerns your all. And
+yet, after a trifling reflection of this kind, we go to amuse ourselves,
+etc. Let us inquire of this same religion whether it does not give a
+reason for this obscurity; perhaps it will teach it to us.
+
+
+227
+
+_Order by dialogues._--What ought I to do? I see only darkness
+everywhere. Shall I believe I am nothing? Shall I believe I am God?
+
+"All things change and succeed each other." You are mistaken; there
+is ...
+
+
+228
+
+Objection of atheists: "But we have no light."
+
+
+229
+
+This is what I see and what troubles me. I look on all sides, and I see
+only darkness everywhere. Nature presents to me nothing which is not
+matter of doubt and concern. If I saw nothing there which revealed a
+Divinity, I would come to a negative conclusion; if I saw everywhere the
+signs of a Creator, I would remain peacefully in faith. But, seeing too
+much to deny and too little to be sure, I am in a state to be pitied;
+wherefore I have a hundred time wished that if a God maintains nature,
+she should testify to Him unequivocally, and that, if the signs she
+gives are deceptive, she should suppress them altogether; that she
+should say everything or nothing, that I might see which cause I ought
+to follow. Whereas in my present state, ignorant of what I am or of what
+I ought to do, I know neither my condition nor my duty. My heart
+inclines wholly to know where is the true good, in order to follow it;
+nothing would be too dear to me for eternity.
+
+I envy those whom I see living in the faith with such carelessness, and
+who make such a bad use of a gift of which it seems to me I would make
+such a different use.
+
+
+230
+
+It is incomprehensible that God should exist, and it is incomprehensible
+that He should not exist; that the soul should be joined to the body,
+and that we should have no soul; that the world should be created, and
+that it should not be created, etc.; that original sin should be, and
+that it should not be.
+
+
+231
+
+Do you believe it to be impossible that God is infinite, without
+parts?--Yes. I wish therefore to show you an infinite and indivisible
+thing. It is a point moving everywhere with an infinite velocity; for it
+is one in all places, and is all totality in every place.
+
+Let this effect of nature, which previously seemed to you impossible,
+make you know that there may be others of which you are still ignorant.
+Do not draw this conclusion from your experiment, that there remains
+nothing for you to know; but rather that there remains an infinity for
+you to know.
+
+
+232
+
+Infinite movement, the point which fills everything, the moment of rest;
+infinite without quantity, indivisible and infinite.
+
+
+233
+
+_Infinite_--_nothing._--Our soul is cast into a body, where it finds
+number, time, dimension. Thereupon it reasons, and calls this nature,
+necessity, and can believe nothing else.
+
+Unity joined to infinity adds nothing to it, no more than one foot to an
+infinite measure. The finite is annihilated in the presence of the
+infinite, and becomes a pure nothing. So our spirit before God, so our
+justice before divine justice. There is not so great a disproportion
+between our justice and that of God, as between unity and infinity.
+
+The justice of God must be vast like His compassion. Now justice to the
+outcast is less vast, and ought less to offend our feelings than mercy
+towards the elect.
+
+We know that there is an infinite, and are ignorant of its nature. As we
+know it to be false that numbers are finite, it is therefore true that
+there is an infinity in number. But we do not know what it is. It is
+false that it is even, it is false that it is odd; for the addition of a
+unit can make no change in its nature. Yet it is a number, and every
+number is odd or even (this is certainly true of every finite number).
+So we may well know that there is a God without knowing what He is. Is
+there not one substantial truth, seeing there are so many things which
+are not the truth itself?
+
+We know then the existence and nature of the finite, because we also are
+finite and have extension. We know the existence of the infinite, and
+are ignorant of its nature, because it has extension like us, but not
+limits like us. But we know neither the existence nor the nature of God,
+because He has neither extension nor limits.
+
+But by faith we know His existence; in glory we shall know His nature.
+Now, I have already shown that we may well know the existence of a
+thing, without knowing its nature.
+
+Let us now speak according to natural lights.
+
+If there is a God, He is infinitely incomprehensible, since, having
+neither parts nor limits, He has no affinity to us. We are then
+incapable of knowing either what He is or if He is. This being so, who
+will dare to undertake the decision of the question? Not we, who have no
+affinity to Him.
+
+Who then will blame Christians for not being able to give a reason for
+their belief, since they profess a religion for which they cannot give a
+reason? They declare, in expounding it to the world, that it is a
+foolishness, _stultitiam_;[90] and then you complain that they do not
+prove it! If they proved it, they would not keep their word; it is in
+lacking proofs, that they are not lacking in sense. "Yes, but although
+this excuses those who offer it as such, and takes away from them the
+blame of putting it forward without reason, it does not excuse those who
+receive it." Let us then examine this point, and say, "God is, or He is
+not." But to which side shall we incline? Reason can decide nothing
+here. There is an infinite chaos which separated us. A game is being
+played at the extremity of this infinite distance where heads or tails
+will turn up. What will you wager? According to reason, you can do
+neither the one thing nor the other; according to reason, you can defend
+neither of the propositions.
+
+Do not then reprove for error those who have made a choice; for you know
+nothing about it. "No, but I blame them for having made, not this
+choice, but a choice; for again both he who chooses heads and he who
+chooses tails are equally at fault, they are both in the wrong. The true
+course is not to wager at all."
+
+Yes; but you must wager. It is not optional. You are embarked. Which
+will you choose then? Let us see. Since you must choose, let us see
+which interests you least. You have two things to lose, the true and the
+good; and two things to stake, your reason and your will, your
+knowledge and your happiness; and your nature has two things to shun,
+error and misery. Your reason is no more shocked in choosing one rather
+than the other, since you must of necessity choose. This is one point
+settled. But your happiness? Let us weigh the gain and the loss in
+wagering that God is. Let us estimate these two chances. If you gain,
+you gain all; if you lose, you lose nothing. Wager, then, without
+hesitation that He is.--"That is very fine. Yes, I must wager; but I may
+perhaps wager too much."--Let us see. Since there is an equal risk of
+gain and of loss, if you had only to gain two lives, instead of one, you
+might still wager. But if there were three lives to gain, you would have
+to play (since you are under the necessity of playing), and you would be
+imprudent, when you are forced to play, not to chance your life to gain
+three at a game where there is an equal risk of loss and gain. But there
+is an eternity of life and happiness. And this being so, if there were
+an infinity of chances, of which one only would be for you, you would
+still be right in wagering one to win two, and you would act stupidly,
+being obliged to play, by refusing to stake one life against three at a
+game in which out of an infinity of chances there is one for you, if
+there were an infinity of an infinitely happy life to gain. But there is
+here an infinity of an infinitely happy life to gain, a chance of gain
+against a finite number of chances of loss, and what you stake is
+finite. It is all divided; wherever the infinite is and there is not an
+infinity of chances of loss against that of gain, there is no time to
+hesitate, you must give all. And thus, when one is forced to play, he
+must renounce reason to preserve his life, rather than risk it for
+infinite gain, as likely to happen as the loss of nothingness.
+
+For it is no use to say it is uncertain if we will gain, and it is
+certain that we risk, and that the infinite distance between the
+_certainty_ of what is staked and the _uncertainty_ of what will be
+gained, equals the finite good which is certainly staked against the
+uncertain infinite. It is not so, as every player stakes a certainty to
+gain an uncertainty, and yet he stakes a finite certainty to gain a
+finite uncertainty, without transgressing against reason. There is not
+an infinite distance between the certainty staked and the uncertainty of
+the gain; that is untrue. In truth, there is an infinity between the
+certainty of gain and the certainty of loss. But the uncertainty of the
+gain is proportioned to the certainty of the stake according to the
+proportion of the chances of gain and loss. Hence it comes that, if
+there are as many risks on one side as on the other, the course is to
+play even; and then the certainty of the stake is equal to the
+uncertainty of the gain, so far is it from fact that there is an
+infinite distance between them. And so our proposition is of infinite
+force, when there is the finite to stake in a game where there are equal
+risks of gain and of loss, and the infinite to gain. This is
+demonstrable; and if men are capable of any truths, this is one.
+
+"I confess it, I admit it. But, still, is there no means of seeing the
+faces of the cards?"--Yes, Scripture and the rest, etc. "Yes, but I have
+my hands tied and my mouth closed; I am forced to wager, and am not
+free. I am not released, and am so made that I cannot believe. What,
+then, would you have me do?"
+
+True. But at least learn your inability to believe, since reason brings
+you to this, and yet you cannot believe. Endeavour then to convince
+yourself, not by increase of proofs of God, but by the abatement of your
+passions. You would like to attain faith, and do not know the way; you
+would like to cure yourself of unbelief, and ask the remedy for it.
+Learn of those who have been bound like you, and who now stake all their
+possessions. These are people who know the way which you would follow,
+and who are cured of an ill of which you would be cured. Follow the way
+by which they began; by acting as if they believed, taking the holy
+water, having masses said, etc. Even this will naturally make you
+believe, and deaden your acuteness.--"But this is what I am afraid
+of."--And why? What have you to lose?
+
+But to show you that this leads you there, it is this which will lessen
+the passions, which are your stumbling-blocks.
+
+_The end of this discourse._--Now, what harm will befall you in taking
+this side? You will be faithful, honest, humble, grateful, generous, a
+sincere friend, truthful. Certainly you will not have those poisonous
+pleasures, glory and luxury; but will you not have others? I will tell
+you that you will thereby gain in this life, and that, at each step you
+take on this road, you will see so great certainty of gain, so much
+nothingness in what you risk, that you will at last recognise that you
+have wagered for something certain and infinite, for which you have
+given nothing.
+
+"Ah! This discourse transports me, charms me," etc.
+
+If this discourse pleases you and seems impressive, know that it is
+made by a man who has knelt, both before and after it, in prayer to that
+Being, infinite and without parts, before whom he lays all he has, for
+you also to lay before Him all you have for your own good and for His
+glory, that so strength may be given to lowliness.
+
+
+234
+
+If we must not act save on a certainty, we ought not to act on religion,
+for it is not certain. But how many things we do on an uncertainty, sea
+voyages, battles! I say then we must do nothing at all, for nothing is
+certain, and that there is more certainty in religion than there is as
+to whether we may see to-morrow; for it is not certain that we may see
+to-morrow, and it is certainly possible that we may not see it. We
+cannot say as much about religion. It is not certain that it is; but who
+will venture to say that it is certainly possible that it is not? Now
+when we work for to-morrow, and so on an uncertainty, we act reasonably;
+for we ought to work for an uncertainty according to the doctrine of
+chance which was demonstrated above.
+
+Saint Augustine has seen that we work for an uncertainty, on sea, in
+battle, etc. But he has not seen the doctrine of chance which proves
+that we should do so. Montaigne has seen that we are shocked at a fool,
+and that habit is all-powerful; but he has not seen the reason of this
+effect.
+
+All these persons have seen the effects, but they have not seen the
+causes. They are, in comparison with those who have discovered the
+causes, as those who have only eyes are in comparison with those who
+have intellect. For the effects are perceptible by sense, and the causes
+are visible only to the intellect. And although these effects are seen
+by the mind, this mind is, in comparison with the mind which sees the
+causes, as the bodily senses are in comparison with the intellect.
+
+
+235
+
+_Rem viderunt, causam non viderunt._
+
+
+236
+
+According to the doctrine of chance, you ought to put yourself to the
+trouble of searching for the truth; for if you die without worshipping
+the True Cause, you are lost.--"But," say you, "if He had wished me to
+worship Him, He would have left me signs of His will."--He has done so;
+but you neglect them. Seek them, therefore; it is well worth it.
+
+
+237
+
+_Chances._--We must live differently in the world, according to these
+different assumptions: (1) that we could always remain in it; (2) that
+it is certain that we shall not remain here long, and uncertain if we
+shall remain here one hour. This last assumption is our condition.
+
+
+238
+
+What do you then promise me, in addition to certain troubles, but ten
+years of self-love (for ten years is the chance), to try hard to please
+without success?
+
+
+239
+
+_Objection._--Those who hope for salvation are so far happy; but they
+have as a counterpoise the fear of hell.
+
+_Reply._--Who has most reason to fear hell: he who is in ignorance
+whether there is a hell, and who is certain of damnation if there is; or
+he who certainly believes there is a hell, and hopes to be saved if
+there is?
+
+
+240
+
+"I would soon have renounced pleasure," say they, "had I faith." For my
+part I tell you, "You would soon have faith, if you renounced pleasure."
+Now, it is for you to begin. If I could, I would give you faith. I
+cannot do so, nor therefore test the truth of what you say. But you can
+well renounce pleasure, and test whether what I say is true.
+
+
+241
+
+_Order._--I would have far more fear of being mistaken, and of finding
+that the Christian religion was true, than of not being mistaken in
+believing it true.
+
+
+
+
+SECTION IV
+
+OF THE MEANS OF BELIEF
+
+
+242
+
+_Preface to the second part._--To speak of those who have treated of
+this matter.
+
+I admire the boldness with which these persons undertake to speak of
+God. In addressing their argument to infidels, their first chapter is to
+prove Divinity from the works of nature.[91] I should not be astonished
+at their enterprise, if they were addressing their argument to the
+faithful; for it is certain that those who have the living faith in
+their heart see at once that all existence is none other than the work
+of the God whom they adore. But for those in whom this light is
+extinguished, and in whom we purpose to rekindle it, persons destitute
+of faith and grace, who, seeking with all their light whatever they see
+in nature that can bring them to this knowledge, find only obscurity and
+darkness; to tell them that they have only to look at the smallest
+things which surround them, and they will see God openly, to give them,
+as a complete proof of this great and important matter, the course of
+the moon and planets, and to claim to have concluded the proof with such
+an argument, is to give them ground for believing that the proofs of our
+religion are very weak. And I see by reason and experience that nothing
+is more calculated to arouse their contempt.
+
+It is not after this manner that Scripture speaks, which has a better
+knowledge of the things that are of God. It says, on the contrary, that
+God is a hidden God, and that, since the corruption of nature, He has
+left men in a darkness from which they can escape only through Jesus
+Christ, without whom all communion with God is cut off. _Nemo novit
+Patrem, nisi Filius, et cui voluerit Filius revelare._[92]
+
+This is what Scripture points out to us, when it says in so many places
+that those who seek God find Him.[93] It is not of that light, "like the
+noonday sun," that this is said. We do not say that those who seek the
+noonday sun, or water in the sea, shall find them; and hence the
+evidence of God must not be of this nature. So it tells us elsewhere:
+_Vere tu es Deus absconditus_.[94]
+
+
+243
+
+It is an astounding fact that no canonical writer has ever made use of
+nature to prove God. They all strive to make us believe in Him. David,
+Solomon, etc., have never said, "There is no void, therefore there is a
+God." They must have had more knowledge than the most learned people who
+came after them, and who have all made use of this argument. This is
+worthy of attention.
+
+
+244
+
+"Why! Do you not say yourself that the heavens and birds prove God?" No.
+"And does your religion not say so?" No. For although it is true in a
+sense for some souls to whom God gives this light, yet it is false with
+respect to the majority of men.
+
+
+245
+
+There are three sources of belief: reason, custom, inspiration. The
+Christian religion, which alone has reason, does not acknowledge as her
+true children those who believe without inspiration. It is not that she
+excludes reason and custom. On the contrary, the mind must be opened to
+proofs, must be confirmed by custom, and offer itself in humbleness to
+inspirations, which alone can produce a true and saving effect. _Ne
+evacuetur crux Christi._[95]
+
+
+246
+
+_Order._--After the letter _That we ought to seek God_, to write the
+letter _On removing obstacles_; which is the discourse on "the
+machine,"[96] on preparing the machine, on seeking by reason.
+
+
+247
+
+_Order._--A letter of exhortation to a friend to induce him to seek. And
+he will reply, "But what is the use of seeking? Nothing is seen." Then
+to reply to him, "Do not despair." And he will answer that he would be
+glad to find some light, but that, according to this very religion, if
+he believed in it, it will be of no use to him, and that therefore he
+prefers not to seek. And to answer to that: The machine.
+
+
+248
+
+_A letter which indicates the use of proofs by the machine._--Faith is
+different from proof; the one is human, the other is a gift of God.
+_Justus ex fide vivit._[97] It is this faith that God Himself puts into
+the heart, of which the proof is often the instrument, _fides ex
+auditu_;[98] but this faith is in the heart, and makes us not say
+_scio_, but _credo_.
+
+
+249
+
+It is superstition to put one's hope in formalities; but it is pride to
+be unwilling to submit to them.
+
+
+250
+
+The external must be joined to the internal to obtain anything from God,
+that is to say, we must kneel, pray with the lips, etc., in order that
+proud man, who would not submit himself to God, may be now subject to
+the creature.[99] To expect help from these externals is superstition;
+to refuse to join them to the internal is pride.
+
+
+251
+
+Other religions, as the pagan, are more popular, for they consist in
+externals. But they are not for educated people. A purely intellectual
+religion would be more suited to the learned, but it would be of no use
+to the common people. The Christian religion alone is adapted to all,
+being composed of externals and internals. It raises the common people
+to the internal, and humbles the proud to the external; it is not
+perfect without the two, for the people must understand the spirit of
+the letter, and the learned must submit their spirit to the letter.
+
+
+252
+
+For we must not misunderstand ourselves; we are as much automatic as
+intellectual; and hence it comes that the instrument by which conviction
+is attained is not demonstrated alone. How few things are demonstrated?
+Proofs only convince the mind. Custom is the source of our strongest and
+most believed proofs. It bends the automaton, which persuades the mind
+without its thinking about the matter. Who has demonstrated that there
+will be a to-morrow, and that we shall die? And what is more believed?
+It is, then, custom which persuades us of it; it is custom that makes
+so many men Christians; custom that makes them Turks, heathens,
+artisans, soldiers, etc. (Faith in baptism is more received among
+Christians than among Turks.) Finally, we must have recourse to it when
+once the mind has seen where the truth is, in order to quench our
+thirst, and steep ourselves in that belief, which escapes us at every
+hour; for always to have proofs ready is too much trouble. We must get
+an easier belief, which is that of custom, which, without violence,
+without art, without argument, makes us believe things, and inclines all
+our powers to this belief, so that out soul falls naturally into it. It
+is not enough to believe only by force of conviction, when the automaton
+is inclined to believe the contrary. Both our parts must be made to
+believe, the mind by reasons which it is sufficient to have seen once in
+a lifetime, and the automaton by custom, and by not allowing it to
+incline to the contrary. _Inclina cor meum, Deus._[100]
+
+The reason acts slowly, with so many examinations, and on so many
+principles, which must be always present, that at every hour it falls
+asleep, or wanders, through want of having all its principles present.
+Feeling does not act thus; it acts in a moment, and is always ready to
+act. We must then put our faith in feeling; otherwise it will be always
+vacillating.
+
+
+253
+
+Two extremes: to exclude reason, to admit reason only.
+
+
+254
+
+It is not a rare thing to have to reprove the world for too much
+docility. It is a natural vice like credulity, and as pernicious.
+Superstition.
+
+
+255
+
+Piety is different from superstition.
+
+To carry piety as far as superstition is to destroy it.
+
+The heretics reproach us for this superstitious submission. This is to
+do what they reproach us for ...
+
+Infidelity, not to believe in the Eucharist, because it is not seen.
+
+Superstition to believe propositions. Faith, etc.
+
+
+256
+
+I say there are few true Christians, even as regards faith. There are
+many who believe but from superstition. There are many who do not
+believe solely from wickedness. Few are between the two.
+
+In this I do not include those who are of truly pious character, nor all
+those who believe from a feeling in their heart.
+
+
+257
+
+There are only three kinds of persons; those who serve God, having found
+Him; others who are occupied in seeking Him, not having found Him; while
+the remainder live without seeking Him, and without having found Him.
+The first are reasonable and happy, the last are foolish and unhappy;
+those between are unhappy and reasonable.
+
+
+258
+
+_Unusquisque sibi Deum fingit._[101]
+
+Disgust.
+
+
+259
+
+Ordinary people have the power of not thinking of that about which they
+do not wish to think. "Do not meditate on the passages about the
+Messiah," said the Jew to his son. Thus our people often act. Thus are
+false religions preserved, and even the true one, in regard to many
+persons.
+
+But there are some who have not the power of thus preventing thought,
+and who think so much the more as they are forbidden. These undo false
+religions, and even the true one, if they do not find solid arguments.
+
+
+260
+
+They hide themselves in the press, and call numbers to their rescue.
+Tumult.
+
+_Authority._--So far from making it a rule to believe a thing because
+you have heard it, you ought to believe nothing without putting yourself
+into the position as if you had never heard it.
+
+It is your own assent to yourself, and the constant voice of your own
+reason, and not of others, that should make you believe.
+
+Belief is so important! A hundred contradictions might be true. If
+antiquity were the rule of belief, men of ancient time would then be
+without rule. If general consent, if men had perished?
+
+False humanity, pride.
+
+Lift the curtain. You try in vain; if you must either believe, or deny,
+or doubt. Shall we then have no rule? We judge that animals do well what
+they do. Is there no rule whereby to judge men?
+
+To deny, to believe, and to doubt well, are to a man what the race is to
+a horse.
+
+Punishment of those who sin, error.
+
+
+261
+
+Those who do not love the truth take as a pretext that it is disputed,
+and that a multitude deny it. And so their error arises only from this,
+that they do not love either truth or charity. Thus they are without
+excuse.
+
+
+262
+
+Superstition and lust. Scruples, evil desires. Evil fear; fear, not such
+as comes from a belief in God, but such as comes from a doubt whether He
+exists or not. True fear comes from faith; false fear comes from doubt.
+True fear is joined to hope, because it is born of faith, and because
+men hope in the God in whom they believe. False fear is joined to
+despair, because men fear the God in whom they have no belief. The
+former fear to lose Him; the latter fear to find Him.
+
+
+263
+
+"A miracle," says one, "would strengthen my faith." He says so when he
+does not see one. Reasons, seen from afar, appear to limit our view; but
+when they are reached, we begin to see beyond. Nothing stops the
+nimbleness of our mind. There is no rule, say we, which has not some
+exceptions, no truth so general which has not some aspect in which it
+fails. It is sufficient that it be not absolutely universal to give us a
+pretext for applying the exceptions to the present subject, and for
+saying, "This is not always true; there are therefore cases where it is
+not so." It only remains to show that this is one of them; and that is
+why we are very awkward or unlucky, if we do not find one some day.
+
+
+264
+
+We do not weary of eating and sleeping every day, for hunger and
+sleepiness recur. Without that we should weary of them. So, without the
+hunger for spiritual things, we weary of them. Hunger after
+righteousness, the eighth beatitude.[102]
+
+
+265
+
+Faith indeed tells what the senses do not tell, but not the contrary of
+what they see. It is above them and not contrary to them.
+
+
+266
+
+How many stars have telescopes revealed to us which did not exist for
+our philosophers of old! We freely attack Holy Scripture on the great
+number of stars, saying, "There are only one thousand and
+twenty-eight,[103] we know it." There is grass on the earth, we see
+it--from the moon we would not see it--and on the grass are leaves, and
+in these leaves are small animals; but after that no more.--O
+presumptuous man!--The compounds are composed of elements, and the
+elements not.--O presumptuous man! Here is a fine reflection.--We must
+not say that there is anything which we do not see.--We must then talk
+like others, but not think like them.
+
+
+267
+
+The last proceeding of reason is to recognise that there is an infinity
+of things which are beyond it. It is but feeble if it does not see so
+far as to know this. But if natural things are beyond it, what will be
+said of supernatural?
+
+
+268
+
+_Submission._--We must know where to doubt, where to feel certain, where
+to submit. He who does not do so, understands not the force of reason.
+There are some who offend against these three rules, either by affirming
+everything as demonstrative, from want of knowing what demonstration is;
+or by doubting everything, from want of knowing where to submit; or by
+submitting in everything, from want of knowing where they must judge.
+
+
+269
+
+Submission is the use of reason in which consists true Christianity.
+
+
+270
+
+_St. Augustine._[104]--Reason would never submit, if it did not judge
+that there are some occasions on which it ought to submit. It is then
+right for it to submit, when it judges that it ought to submit.
+
+
+271
+
+Wisdom sends us to childhood. _Nisi efficiamini sicut parvuli._[105]
+
+
+272
+
+There is nothing so conformable to reason as this disavowal of reason.
+
+
+273
+
+If we submit everything to reason, our religion will have no mysterious
+and supernatural element. If we offend the principles of reason, our
+religion will be absurd and ridiculous.
+
+
+274
+
+All our reasoning reduces itself to yielding to feeling.
+
+But fancy is like, though contrary to feeling, so that we cannot
+distinguish between these contraries. One person says that my feeling is
+fancy, another that his fancy is feeling. We should have a rule. Reason
+offers itself; but it is pliable in every sense; and thus there is no
+rule.
+
+
+275
+
+Men often take their imagination for their heart; and they believe they
+are converted as soon as they think of being converted.
+
+
+276
+
+M. de Roannez said: "Reasons come to me afterwards, but at first a thing
+pleases or shocks me without my knowing the reason, and yet it shocks me
+for that reason which I only discover afterwards." But I believe, not
+that it shocked him for the reasons which were found afterwards, but
+that these reasons were only found because it shocks him.
+
+
+277
+
+The heart has its reasons, which reason does not know. We feel it in a
+thousand things. I say that the heart naturally loves the Universal
+Being, and also itself naturally, according as it gives itself to them;
+and it hardens itself against one or the other at its will. You have
+rejected the one, and kept the other. Is it by reason that you love
+yourself?
+
+
+278
+
+It is the heart which experiences God, and not the reason. This, then,
+is faith: God felt by the heart, not by the reason.
+
+
+279
+
+Faith is a gift of God; do not believe that we said it was a gift of
+reasoning. Other religions do not say this of their faith. They only
+gave reasoning in order to arrive at it, and yet it does not bring them
+to it.
+
+
+280
+
+The knowledge of God is very far from the love of Him.
+
+
+281
+
+Heart, instinct, principles.
+
+
+282
+
+We know truth, not only by the reason, but also by the heart, and it is
+in this last way that we know first principles; and reason, which has no
+part in it, tries in vain to impugn them. The sceptics, who have only
+this for their object, labour to no purpose. We know that we do not
+dream, and however impossible it is for us to prove it by reason, this
+inability demonstrates only the weakness of our reason, but not, as they
+affirm, the uncertainty of all our knowledge. For the knowledge of first
+principles, as space, time, motion, number, is as sure as any of those
+which we get from reasoning. And reason must trust these intuitions of
+the heart, and must base them on every argument. (We have intuitive
+knowledge of the tri-dimensional nature of space, and of the infinity of
+number, and reason then shows that there are no two square numbers one
+of which is double of the other. Principles are intuited, propositions
+are inferred, all with certainty, though in different ways.) And it is
+as useless and absurd for reason to demand from the heart proofs of her
+first principles, before admitting them, as it would be for the heart to
+demand from reason an intuition of all demonstrated propositions before
+accepting them.
+
+This inability ought, then, to serve only to humble reason, which would
+judge all, but not to impugn our certainty, as if only reason were
+capable of instructing us. Would to God, on the contrary, that we had
+never need of it, and that we knew everything by instinct and intuition!
+But nature has refused us this boon. On the contrary, she has given us
+but very little knowledge of this kind; and all the rest can be acquired
+only by reasoning.
+
+Therefore, those to whom God has imparted religion by intuition are very
+fortunate, and justly convinced. But to those who do not have it, we can
+give it only by reasoning, waiting for God to give them spiritual
+insight, without which faith is only human, and useless for salvation.
+
+
+283
+
+_Order.--Against the objection that Scripture has no order._
+
+The heart has its own order; the intellect has its own, which is by
+principle and demonstration. The heart has another. We do not prove that
+we ought to be loved by enumerating in order the causes of love; that
+would be ridiculous.
+
+Jesus Christ and Saint Paul employ the rule of love, not of intellect;
+for they would warm, not instruct. It is the same with Saint Augustine.
+This order consists chiefly in digressions on each point to indicate the
+end, and keep it always in sight.
+
+
+284
+
+Do not wonder to see simple people believe without reasoning. God
+imparts to them love of Him and hatred of self. He inclines their heart
+to believe. Men will never believe with a saving and real faith, unless
+God inclines their heart; and they will believe as soon as He inclines
+it. And this is what David knew well, when he said: _Inclina cor meum,
+Deus, in ..._[106]
+
+
+285
+
+Religion is suited to all kinds of minds. Some pay attention only to its
+establishment,[107] and this religion is such that its very
+establishment suffices to prove its truth. Others trace it even to the
+apostles. The more learned go back to the beginning of the world. The
+angels see it better still, and from a more distant time.
+
+
+286
+
+Those who believe without having read the Testaments, do so because they
+have an inward disposition entirely holy, and all that they hear of our
+religion conforms to it. They feel that a God has made them; they desire
+only to love God; they desire to hate themselves only. They feel that
+they have no strength in themselves; that they are incapable of coming
+to God; and that if God does not come to them, they can have no
+communion with Him. And they hear our religion say that men must love
+God only, and hate self only; but that all being corrupt and unworthy of
+God, God made Himself man to unite Himself to us. No more is required to
+persuade men who have this disposition in their heart, and who have this
+knowledge of their duty and of their inefficiency.
+
+
+287
+
+Those whom we see to be Christians without the knowledge of the prophets
+and evidences, nevertheless judge of their religion as well as those who
+have that knowledge. They judge of it by the heart, as others judge of
+it by the intellect. God Himself inclines them to believe, and thus they
+are most effectively convinced.
+
+I confess indeed that one of those Christians who believe without proofs
+will not perhaps be capable of convincing an infidel who will say the
+same of himself. But those who know the proofs of religion will prove
+without difficulty that such a believer is truly inspired by God, though
+he cannot prove it himself.
+
+For God having said in His prophecies (which are undoubtedly
+prophecies), that in the reign of Jesus Christ He would spread His
+spirit abroad among nations, and that the youths and maidens and
+children of the Church would prophesy;[108] it is certain that the
+Spirit of God is in these, and not in the others.
+
+
+288
+
+Instead of complaining that God had hidden Himself, you will give Him
+thanks for having revealed so much of Himself; and you will also give
+Him thanks for not having revealed Himself to haughty sages, unworthy to
+know so holy a God.
+
+Two kinds of persons know Him: those who have a humble heart, and who
+love lowliness, whatever kind of intellect they may have, high or low;
+and those who have sufficient understanding to see the truth, whatever
+opposition they may have to it.
+
+
+289
+
+_Proof._--1. The Christian religion, by its establishment, having
+established itself so strongly, so gently, whilst contrary to
+nature.--2. The sanctity, the dignity, and the humility of a Christian
+soul.--3. The miracles of Holy Scripture.--4. Jesus Christ in
+particular.--5. The apostles in particular.--6. Moses and the prophets
+in particular.--7. The Jewish people.--8. The prophecies.--9.
+Perpetuity; no religion has perpetuity.--10. The doctrine which gives a
+reason for everything.--11. The sanctity of this law.--12. By the course
+of the world.
+
+Surely, after considering what is life and what is religion, we should
+not refuse to obey the inclination to follow it, if it comes into our
+heart; and it is certain that there is no ground for laughing at those
+who follow it.
+
+
+290
+
+_Proofs of religion._--Morality, Doctrine, Miracles, Prophecies, Types.
+
+
+
+
+SECTION V
+
+JUSTICE AND THE REASON OF EFFECTS
+
+
+291
+
+In the letter _On Injustice_ can come the ridiculousness of the law that
+the elder gets all. "My friend, you were born on this side of the
+mountain, it is therefore just that your elder brother gets everything."
+
+"Why do you kill me?"
+
+
+292
+
+He lives on the other side of the water.
+
+
+293
+
+"Why do you kill me? What! do you not live on the other side of the
+water? If you lived on this side, my friend, I should be an assassin,
+and it would be unjust to slay you in this manner. But since you live on
+the other side, I am a hero, and it is just."
+
+
+294
+
+On what shall man found the order of the world which he would
+govern?[109] Shall it be on the caprice of each individual? What
+confusion! Shall it be on justice? Man is ignorant of it.
+
+Certainly had he known it, he would not have established this maxim, the
+most general of all that obtain among men, that each should follow the
+custom of his own country. The glory of true equity would have brought
+all nations under subjection, and legislators would not have taken as
+their model the fancies and caprice of Persians and Germans instead of
+this unchanging justice. We should have seen it set up in all the States
+on earth and in all times; whereas we see neither justice nor injustice
+which does not change its nature with change in climate. Three degrees
+of latitude reverse all jurisprudence; a meridian decides the truth.
+Fundamental laws change after a few years of possession; right has its
+epochs; the entry of Saturn into the Lion marks to us the origin of
+such and such a crime. A strange justice that is bounded by a river!
+Truth on this side of the Pyrenees, error on the other side.
+
+Men admit that justice does not consist in these customs, but that it
+resides in natural laws, common to every country. They would certainly
+maintain it obstinately, if reckless chance which has distributed human
+laws had encountered even one which was universal; but the farce is that
+the caprice of men has so many vagaries that there is no such law.
+
+Theft, incest, infanticide, parricide, have all had a place among
+virtuous actions. Can anything be more ridiculous than that a man should
+have the right to kill me because he lives on the other side of the
+water, and because his ruler has a quarrel with mine, though I have none
+with him?
+
+Doubtless there are natural laws; but good reason once corrupted has
+corrupted all. _Nihil amplius nostrum est;[110] quod nostrum dicimus,
+artis est. Ex senatus--consultis et plebiscitis crimina exercentur.[111]
+Ut olim vitiis, sic nunc legibus laboramus._[112]
+
+The result of this confusion is that one affirms the essence of justice
+to be the authority of the legislator; another, the interest of the
+sovereign;[113] another, present custom,[114] and this is the most sure.
+Nothing, according to reason alone, is just in itself; all changes with
+time. Custom creates the whole of equity, for the simple reason that it
+is accepted. It is the mystical foundation of its authority;[115]
+whoever carries it back to first principles destroys it. Nothing is so
+faulty as those laws which correct faults. He who obeys them because
+they are just, obeys a justice which is imaginary, and not the essence
+of law; it is quite self-contained, it is law and nothing more. He who
+will examine its motive will find it so feeble and so trifling that if
+he be not accustomed to contemplate the wonders of human imagination, he
+will marvel that one century has gained for it so much pomp and
+reverence. The art of opposition and of revolution is to unsettle
+established customs, sounding them even to their source, to point out
+their want of authority and justice. We must, it is said, get back to
+the natural and fundamental laws of the State, which an unjust custom
+has abolished. It is a game certain to result in the loss of all;
+nothing will be just on the balance. Yet people readily lend their ear
+to such arguments. They shake off the yoke as soon as they recognise it;
+and the great profit by their ruin, and by that of these curious
+investigators of accepted customs. But from a contrary mistake men
+sometimes think they can justly do everything which is not without an
+example. That is why the wisest of legislators[116] said that it was
+necessary to deceive men for their own good; and another, a good
+politician, _Cum veritatem qua liberetur ignoret, expedit quod
+fallatur._[117] We must not see the fact of usurpation; law was once
+introduced without reason, and has become reasonable. We must make it
+regarded as authoritative, eternal, and conceal its origin, if we do not
+wish that it should soon come to an end.
+
+
+295
+
+_Mine, thine._--"This dog is mine," said those poor children; "that is
+my place in the sun." Here is the beginning and the image of the
+usurpation of all the earth.
+
+
+296
+
+When the question for consideration is whether we ought to make war, and
+kill so many men--condemn so many Spaniards to death--only one man is
+judge, and he is an interested party. There should be a third, who is
+disinterested.
+
+
+297
+
+_Veri juris._[118]--We have it no more; if we had it, we should take
+conformity to the customs of a country as the rule of justice. It is
+here that, not finding justice, we have found force, etc.
+
+
+298
+
+_Justice, might._--It is right that what is just should be obeyed; it is
+necessary that what is strongest should be obeyed. Justice without might
+is helpless; might without justice is tyrannical. Justice without might
+is gainsaid, because there are always offenders; might without justice
+is condemned. We must then combine justice and might, and for this end
+make what is just strong, or what is strong just.
+
+Justice is subject to dispute; might is easily recognised and is not
+disputed. So we cannot give might to justice, because might has gainsaid
+justice, and has declared that it is she herself who is just. And thus
+being unable to make what is just strong, we have made what is strong
+just.
+
+
+299
+
+The only universal rules are the laws of the country in ordinary
+affairs, and of the majority in others. Whence comes this? From the
+might which is in them. Hence it comes that kings, who have power of a
+different kind, do not follow the majority of their ministers.
+
+No doubt equality of goods is just; but, being unable to cause might to
+obey justice, men have made it just to obey might. Unable to strengthen
+justice, they have justified might; so that the just and the strong
+should unite, and there should be peace, which is the sovereign good.
+
+
+300
+
+"When a strong man armed keepeth his goods, his goods are in
+peace."[119]
+
+
+301
+
+Why do we follow the majority? It is because they have more reason? No,
+because they have more power.
+
+Why do we follow the ancient laws and opinions? Is it because they are
+more sound? No, but because they are unique, and remove from us the root
+of difference.
+
+
+302
+
+... It is the effect of might, not of custom. For those who are capable
+of originality are few; the greater number will only follow, and refuse
+glory to those inventors who seek it by their inventions. And if these
+are obstinate in their wish to obtain glory, and despise those who do
+not invent, the latter will call them ridiculous names, and would beat
+them with a stick. Let no one then boast of his subtlety, or let him
+keep his complacency to himself.
+
+
+303
+
+Might is the sovereign of the world, and not opinion.--But opinion makes
+use of might.--It is might that makes opinion. Gentleness is beautiful
+in our opinion. Why? Because he who will dance on a rope will be
+alone,[120] and I will gather a stronger mob of people who will say that
+it is unbecoming.
+
+
+304
+
+The cords which bind the respect of men to each other are in general
+cords of necessity; for there must be different degrees, all men wishing
+to rule, and not all being able to do so, but some being able.
+
+Let us then imagine we see society in the process of formation. Men will
+doubtless fight till the stronger party overcomes the weaker, and a
+dominant party is established. But when this is once determined, the
+masters, who do not desire the continuation of strife, then decree that
+the power which is in their hands shall be transmitted as they please.
+Some place it in election by the people, others in hereditary
+succession, etc.
+
+And this is the point where imagination begins to play its part. Till
+now power makes fact; now power is sustained by imagination in a certain
+party, in France in the nobility, in Switzerland in the burgesses, etc.
+
+These cords which bind the respect of men to such and such an individual
+are therefore the cords of imagination.
+
+
+305
+
+The Swiss are offended by being called gentlemen, and prove themselves
+true plebeians in order to be thought worthy of great office.
+
+
+306
+
+As duchies, kingships, and magistracies are real and necessary, because
+might rules all, they exist everywhere and always. But since only
+caprice makes such and such a one a ruler, the principle is not
+constant, but subject to variation, etc.
+
+
+307
+
+The chancellor is grave, and clothed with ornaments, for his position is
+unreal. Not so the king, he has power, and has nothing to do with the
+imagination. Judges, physicians, etc. appeal only to the imagination.
+
+
+308
+
+The habit of seeing kings accompanied by guards, drums, officers, and
+all the paraphernalia which mechanically inspire respect and awe, makes
+their countenance, when sometimes seen alone without these
+accompaniments, impress respect and awe on their subjects; because we
+cannot separate in thought their persons from the surroundings with
+which we see them usually joined. And the world, which knows not that
+this effect is the result of habit, believes that it arises by a natural
+force, whence come these words, "The character of Divinity is stamped on
+his countenance," etc.
+
+
+309
+
+_Justice._--As custom determines what is agreeable, so also does it
+determine justice.
+
+
+310
+
+_King and tyrant._--I, too, will keep my thoughts secret.
+
+I will take care on every journey.
+
+Greatness of establishment, respect for establishment.
+
+The pleasure of the great is the power to make people happy.
+
+The property of riches is to be given liberally.
+
+The property of each thing must be sought. The property of power is to
+protect.
+
+When force attacks humbug, when a private soldier takes the square cap
+off a first president, and throws it out of the window.
+
+
+311
+
+The government founded on opinion and imagination reigns for some time,
+and this government is pleasant and voluntary; that founded on might
+lasts for ever. Thus opinion is the queen of the world, but might is its
+tyrant.
+
+
+312
+
+Justice is what is established; and thus all our established laws will
+necessarily be regarded as just without examination, since they are
+established.
+
+
+313
+
+_Sound opinions of the people._--Civil wars are the greatest of
+evils.[121] They are inevitable, if we wish to reward desert; for all
+will say they are deserving. The evil we have to fear from a fool who
+succeeds by right of birth, is neither so great nor so sure.
+
+
+314
+
+God has created all for Himself. He has bestowed upon Himself the power
+of pain and pleasure.
+
+You can apply it to God, or to yourself. If to God, the Gospel is the
+rule. If to yourself, you will take the place of God. As God is
+surrounded by persons full of charity, who ask of Him the blessings of
+charity that are in His power, so ... Recognise then and learn that you
+are only a king of lust, and take the ways of lust.
+
+
+315
+
+_The reason of effects._--It is wonderful that men would not have me
+honour a man clothed in brocade, and followed by seven or eight lackeys!
+Why! He will have me thrashed, if I do not salute him. This custom is a
+force. It is the same with a horse in fine trappings in comparison with
+another! Montaigne[122] is a fool not to see what difference there is,
+to wonder at our finding any, and to ask the reason. "Indeed," says he,
+"how comes it," etc....
+
+
+316
+
+_Sound opinions of the people._--To be spruce is not altogether foolish,
+for it proves that a great number of people work for one. It shows by
+one's hair, that one has a valet, a perfumer, etc., by one's band,
+thread, lace, ... etc. Now it is not merely superficial nor merely
+outward show to have many arms at command. The more arms one has, the
+more powerful one is. To be spruce is to show one's power.
+
+
+317
+
+Deference means, "Put yourself to inconvenience." This is apparently
+silly, but is quite right. For it is to say, "I would indeed put myself
+to inconvenience if you required it, since indeed I do so when it is of
+no service to you." Deference further serves to distinguish the great.
+Now if deference was displayed by sitting in an arm-chair, we should
+show deference to everybody, and so no distinction would be made; but,
+being put to inconvenience, we distinguish very well.
+
+
+318
+
+He has four lackeys.
+
+
+319
+
+How rightly do we distinguish men by external appearances rather than by
+internal qualities! Which of us two shall have precedence? Who will give
+place to the other? The least clever. But I am as clever as he. We
+should have to fight over this. He has four lackeys, and I have only
+one. This can be seen; we have only to count. It falls to me to yield,
+and I am a fool if I contest the matter. By this means we are at peace,
+which is the greatest of boons.
+
+
+320
+
+The most unreasonable things in the world become most reasonable,
+because of the unruliness of men. What is less reasonable than to choose
+the eldest son of a queen to rule a State? We do not choose as captain
+of a ship the passenger who is of the best family.
+
+This law would be absurd and unjust; but because men are so themselves,
+and always will be so, it becomes reasonable and just. For whom will men
+choose, as the most virtuous and able? We at once come to blows, as each
+claims to be the most virtuous and able. Let us then attach this quality
+to something indisputable. This is the king's eldest son. That is clear,
+and there is no dispute. Reason can do no better, for civil war is the
+greatest of evils.
+
+
+321
+
+Children are astonished to see their comrades respected.
+
+
+322
+
+To be of noble birth is a great advantage. In eighteen years it places a
+man within the select circle, known and respected, as another would have
+merited in fifty years. It is a gain of thirty years without trouble.
+
+
+323
+
+What is the Ego?
+
+Suppose a man puts himself at a window to see those who pass by. If I
+pass by, can I say that he placed himself there to see me? No; for he
+does not think of me in particular. But does he who loves someone on
+account of beauty really love that person? No; for the small-pox, which
+will kill beauty without killing the person, will cause him to love her
+no more.
+
+And if one loves me for my judgment, memory, he does not love _me_, for
+I can lose these qualities without losing myself. Where, then, is this
+Ego, if it be neither in the body nor in the soul? And how love the body
+or the soul, except for these qualities which do not constitute _me_,
+since they are perishable? For it is impossible and would be unjust to
+love the soul of a person in the abstract, and whatever qualities might
+be therein. We never, then, love a person, but only qualities.
+
+Let us, then, jeer no more at those who are honoured on account of rank
+and office; for we love a person only on account of borrowed qualities.
+
+
+324
+
+The people have very sound opinions, for example:
+
+1. In having preferred diversion and hunting to poetry. The half-learned
+laugh at it, and glory in being above the folly of the world; but the
+people are right for a reason which these do not fathom.
+
+2. In having distinguished men by external marks, as birth or wealth.
+The world again exults in showing how unreasonable this is; but it is
+very reasonable. Savages laugh at an infant king.[123]
+
+3. In being offended at a blow, on in desiring glory so much. But it is
+very desirable on account of the other essential goods which are joined
+to it; and a man who has received a blow, without resenting it, is
+overwhelmed with taunts and indignities.
+
+4. In working for the uncertain; in sailing on the sea; in walking over
+a plank.
+
+
+325
+
+Montaigne is wrong. Custom should be followed only because it is custom,
+and not because it is reasonable or just. But people follow it for this
+sole reason, that they think it just. Otherwise they would follow it no
+longer, although it were the custom; for they will only submit to reason
+or justice. Custom without this would pass for tyranny; but the
+sovereignty of reason and justice is no more tyrannical than that of
+desire. They are principles natural to man.
+
+It would therefore be right to obey laws and customs, because they are
+laws; but we should know that there is neither truth nor justice to
+introduce into them, that we know nothing of these, and so must follow
+what is accepted. By this means we would never depart from them. But
+people cannot accept this doctrine; and, as they believe that truth can
+be found, and that it exists in law and custom, they believe them, and
+take their antiquity as a proof of their truth, and not simply of their
+authority apart from truth. Thus they obey laws, but they are liable to
+revolt when these are proved to be valueless; and this can be shown of
+all, looked at from a certain aspect.
+
+
+326
+
+_Injustice._--It is dangerous to tell the people that the laws are
+unjust; for they obey them only because they think them just. Therefore
+it is necessary to tell them at the same time that they must obey them
+because they are laws, just as they must obey superiors, not because
+they are just, but because they are superiors. In this way all sedition
+is prevented, if this can be made intelligible, and it be understood
+what is the proper definition of justice.
+
+
+327
+
+The world is a good judge of things, for it is in natural ignorance,
+which is man's true state.[124] The sciences have two extremes which
+meet. The first is the pure natural ignorance in which all men find
+themselves at birth. The other extreme is that reached by great
+intellects, who, having run through all that men can know, find they
+know nothing, and come back again to that same ignorance from which they
+set out; but this is a learned ignorance which is conscious of itself.
+Those between the two, who have departed from natural ignorance and not
+been able to reach the other, have some smattering of this vain
+knowledge, and pretend to be wise. These trouble the world, and are bad
+judges of everything. The people and the wise constitute the world;
+these despise it, and are despised. They judge badly of everything, and
+the world judges rightly of them.
+
+
+328
+
+_The reason of effects._--Continual alternation of pro and con.
+
+We have then shown that man is foolish, by the estimation he makes of
+things which are not essential; and all these opinions are destroyed. We
+have next shown that all these opinions are very sound, and that thus,
+since all these vanities are well founded, the people are not so foolish
+as is said. And so we have destroyed the opinion which destroyed that of
+the people.
+
+But we must now destroy this last proposition, and show that it remains
+always true that the people are foolish, though their opinions are
+sound; because they do not perceive the truth where it is, and, as they
+place it where it is not, their opinions are always very false and very
+unsound.
+
+
+329
+
+_The reason of effects._--The weakness of man is the reason why so many
+things are considered fine, as to be good at playing the lute. It is
+only an evil because of our weakness.
+
+
+330
+
+The power of kings is founded on the reason and on the folly of the
+people, and specially on their folly. The greatest and most important
+thing in the world has weakness for its foundation, and this foundation
+is wonderfully sure; for there is nothing more sure than this, that the
+people will be weak. What is based on sound reason is very ill founded,
+as the estimate of wisdom.
+
+
+331
+
+We can only think of Plato and Aristotle in grand academic robes. They
+were honest men, like others, laughing with their friends, and when they
+diverted themselves with writing their _Laws_ and the _Politics_, they
+did it as an amusement. That part of their life was the least
+philosophic and the least serious; the most philosophic was to live
+simply and quietly. If they wrote on politics, it was as if laying down
+rules for a lunatic asylum; and if they presented the appearance of
+speaking of a great matter, it was because they knew that the madmen, to
+whom they spoke, thought they were kings and emperors. They entered into
+their principles in order to make their madness as little harmful as
+possible.
+
+
+332
+
+Tyranny consists in the desire of universal power beyond its scope.
+
+There are different assemblies of the strong, the fair, the sensible,
+the pious, in which each man rules at home, not elsewhere. And sometimes
+they meet, and the strong and the fair foolishly fight as to who shall
+be master, for their mastery is of different kinds. They do not
+understand one another, and their fault is the desire to rule
+everywhere. Nothing can effect this, not even might, which is of no use
+in the kingdom of the wise, and is only mistress of external actions.
+
+_Tyranny_--... So these expressions are false and tyrannical: "I am
+fair, therefore I must be feared. I am strong, therefore I must be
+loved. I am ..."
+
+Tyranny is the wish to have in one way what can only be had in another.
+We render different duties to different merits; the duty of love to the
+pleasant; the duty of fear to the strong; the duty of belief to the
+learned.
+
+We must render these duties; it is unjust to refuse them, and unjust to
+ask others. And so it is false and tyrannical to say, "He is not strong,
+therefore I will not esteem him; he is not able, therefore I will not
+fear him."
+
+
+333
+
+Have you never seen people who, in order to complain of the little fuss
+you make about them, parade before you the example of great men who
+esteem them? In answer I reply to them, "Show me the merit whereby you
+have charmed these persons, and I also will esteem you."
+
+
+334
+
+_The reason of effects._--Lust and force are the source of all our
+actions; lust causes voluntary actions, force involuntary ones.
+
+
+335
+
+_The reason of effects._--It is then true to say that all the world is
+under a delusion; for, although the opinions of the people are sound,
+they are not so as conceived by them, since they think the truth to be
+where it is not. Truth is indeed in their opinions, but not at the point
+where they imagine it. [Thus] it is true that we must honour noblemen,
+but not because noble birth is real superiority, etc.
+
+
+336
+
+_The reason of effects._--We must keep our thought secret, and judge
+everything by it, while talking like the people.
+
+
+337
+
+_The reason of effects._--Degrees. The people honour persons of high
+birth. The semi-learned despise them, saying that birth is not a
+personal, but a chance superiority. The learned honour them, not for
+popular reasons, but for secret reasons. Devout persons, who have more
+zeal than knowledge, despise them, in spite of that consideration which
+makes them honoured by the learned, because they judge them by a new
+light which piety gives them. But perfect Christians honour them by
+another and higher light. So arise a succession of opinions for and
+against, according to the light one has.
+
+
+338
+
+True Christians nevertheless comply with folly, not because they respect
+folly, but the command of God, who for the punishment of men has made
+them subject to these follies. _Omnis creatura subjecta est
+vanitati.[125] Liberabitur._[126] Thus Saint Thomas[127] explains the
+passage in Saint James on giving place to the rich, that if they do it
+not in the sight of God, they depart from the command of religion.
+
+
+
+
+SECTION VI
+
+THE PHILOSOPHERS
+
+
+339
+
+I can well conceive a man without hands, feet, head (for it is only
+experience which teaches us that the head is more necessary than feet).
+But I cannot conceive man without thought; he would be a stone or a
+brute.
+
+
+340
+
+The arithmetical machine produces effects which approach nearer to
+thought than all the actions of animals. But it does nothing which would
+enable us to attribute will to it, as to the animals.
+
+
+341
+
+The account of the pike and frog of Liancourt.[128] They do it always,
+and never otherwise, nor any other thing showing mind.
+
+
+342
+
+If an animal did by mind what it does by instinct, and if it spoke by
+mind what it speaks by instinct, in hunting, and in warning its mates
+that the prey is found or lost; it would indeed also speak in regard to
+those things which affect it closer, as example, "Gnaw me this cord
+which is wounding me, and which I cannot reach."
+
+
+343
+
+The beak of the parrot, which it wipes, although it is clean.
+
+
+344
+
+Instinct and reason, marks of two natures.
+
+
+345
+
+Reason commands us far more imperiously than a master; for in disobeying
+the one we are unfortunate, and in disobeying the other we are fools.
+
+
+346
+
+Thought constitutes the greatness of man.
+
+
+347
+
+Man is but a reed, the most feeble thing in nature; but he is a thinking
+reed. The entire universe need not arm itself to crush him. A vapour, a
+drop of water suffices to kill him. But, if the universe were to crush
+him, man would still be more noble than that which killed him, because
+he knows that he dies and the advantage which the universe has over him;
+the universe knows nothing of this.
+
+All our dignity consists, then, in thought. By it we must elevate
+ourselves, and not by space and time which we cannot fill. Let us
+endeavour, then, to think well; this is the principle of morality.
+
+
+348
+
+_A thinking reed._--It is not from space that I must seek my dignity,
+but from the government of my thought. I shall have no more if I possess
+worlds. By space the universe encompasses and swallows me up like an
+atom; by thought I comprehend the world.
+
+
+349
+
+_Immateriality of the soul._--Philosophers[129] who have mastered their
+passions. What matter could do that?
+
+
+350
+
+_The Stoics._--They conclude that what has been done once can be done
+always, and that since the desire of glory imparts some power to those
+whom it possesses, others can do likewise. There are feverish movements
+which health cannot imitate.
+
+Epictetus[130] concludes that since there are consistent Christians,
+every man can easily be so.
+
+
+351
+
+Those great spiritual efforts, which the soul sometimes assays, are
+things on which it does not lay hold.[131] It only leaps to them, not as
+upon a throne, for ever, but merely for an instant.
+
+
+352
+
+The strength of a man's virtue must not be measured by his efforts, but
+by his ordinary life.
+
+
+353
+
+I do not admire the excess of a virtue as of valour, except I see at the
+same time the excess of the opposite virtue, as in Epaminondas,[132] who
+had the greatest valour and the greatest kindness. For otherwise it is
+not to rise, it is to fall. We do not display greatness by going to one
+extreme, but in touching both at once, and filling all the intervening
+space. But perhaps this is only a sudden movement of the soul from one
+to the other extreme, and in fact it is ever at one point only, as in
+the case of a firebrand. Be it so, but at least this indicates agility
+if not expanse of soul.
+
+
+354
+
+Man's nature is not always to advance; it has its advances and retreats.
+
+Fever has its cold and hot fits; and the cold proves as well as the hot
+the greatness of the fire of fever.
+
+The discoveries of men from age to age turn out the same. The kindness
+and the malice of the world in general are the same. _Plerumque grat�
+principibus vices._[133]
+
+
+355
+
+Continuous eloquence wearies.
+
+Princes and kings sometimes play. They are not always on their thrones.
+They weary there. Grandeur must be abandoned to be appreciated.
+Continuity in everything is unpleasant. Cold is agreeable, that we may
+get warm.
+
+Nature acts by progress, _itus et reditus_. It goes and returns, then
+advances further, then twice as much backwards, then more forward than
+ever, etc.
+
+The tide of the sea behaves in the same manner; and so apparently does
+the sun in its course.
+
+
+356
+
+The nourishment of the body is little by little. Fullness of nourishment
+and smallness of substance.
+
+
+357
+
+When we would pursue virtues to their extremes on either side, vices
+present themselves, which insinuate themselves insensibly there, in
+their insensible journey towards the infinitely little: and vices
+present themselves in a crowd towards the infinitely great, so that we
+lose ourselves in them, and no longer see virtues. We find fault with
+perfection itself.
+
+
+358
+
+Man is neither angel nor brute, and the unfortunate thing is that he who
+would act the angel acts the brute.[134]
+
+
+359
+
+We do not sustain ourselves in virtue by our own strength, but by the
+balancing of two opposed vices, just as we remain upright amidst two
+contrary gales. Remove one of the vices, and we fall into the other.
+
+
+360
+
+What the Stoics propose is so difficult and foolish!
+
+The Stoics lay down that all those who are not at the high degree of
+wisdom are equally foolish and vicious, as those who are two inches
+under water.
+
+
+361
+
+_The sovereign good. Dispute about the sovereign good._--_Ut sis
+contentus temetipso et ex te nascentibus bonis._[135] There is a
+contradiction, for in the end they advise suicide. Oh! What a happy
+life, from which we are to free ourselves as from the plague!
+
+
+362
+
+_Ex senatus-consultis et plebiscitis_ ...
+
+To ask like passages.
+
+
+363
+
+_Ex senatus-consultis et plebiscitis scelera exercentur._ Sen. 588.[136]
+
+_Nihil tam absurde dici potest quod non dicatur ab aliquo
+philosophorum._ Divin.[137]
+
+_Quibusdam destinatis sententiis consecrati qu� non probant coguntur
+defendere._ Cic.[138]
+
+_Ut omnium rerum sic litterarum quoque intemperantia laboramus._
+Senec.[139]
+
+_Id maxime quemque decet, quod est cujusque suum maxime._[140]
+
+_Hos natura modos primum dedit._[141] Georg.
+
+_Paucis opus est litteris ad bonam mentem._[142]
+
+_Si quando turpe non sit, tamen non est non turpe quum id a multitudine
+laudetur._
+
+_Mihi sic usus est, tibi ut opus est facto, fac._[143] Ter.
+
+
+364
+
+_Rarum est enim ut satis se quisque vereatur._[144]
+
+_Tot circa unum caput tumultuantes deos._[145]
+
+_Nihil turpius quam cognitioni assertionem pr�currere._ Cic.[146]
+
+_Nec me pudet, ut istos, fateri nescire quid nesciam._[147]
+
+_Melius non incipient._[148]
+
+
+365
+
+_Thought._--All the dignity of man consists in thought. Thought is
+therefore by its nature a wonderful and incomparable thing. It must have
+strange defects to be contemptible. But it has such, so that nothing is
+more ridiculous. How great it is in its nature! How vile it is in its
+defects!
+
+But what is this thought? How foolish it is!
+
+
+366
+
+The mind of this sovereign judge of the world is not so independent that
+it is not liable to be disturbed by the first din about it. The noise of
+a cannon is not necessary to hinder its thoughts; it needs only the
+creaking of a weathercock or a pulley. Do not wonder if at present it
+does not reason well; a fly is buzzing in its ears; that is enough to
+render it incapable of good judgment. If you wish it to be able to reach
+the truth, chase away that animal which holds its reason in check and
+disturbs that powerful intellect which rules towns and kingdoms. Here is
+a comical god! _O ridicolosissimo eroe!_
+
+
+367
+
+The power of flies; they win battles,[149] hinder our soul from acting,
+eat our body.
+
+
+368
+
+When it is said that heat is only the motions of certain molecules, and
+light the _conatus recedendi_ which we feel,[150] it astonishes us.
+What! Is pleasure only the ballet of our spirits? We have conceived so
+different an idea of it! And these sensations seem so removed from those
+others which we say are the same as those with which we compare them!
+The sensation from the fire, that warmth which affects us in a manner
+wholly different from touch, the reception of sound and light, all this
+appears to us mysterious, and yet it is material like the blow of a
+stone. It is true that the smallness of the spirits which enter into the
+pores touches other nerves, but there are always some nerves touched.
+
+
+369
+
+Memory is necessary for all the operations of reason.
+
+
+370
+
+[Chance gives rise to thoughts, and chance removes them; no art can keep
+or acquire them.
+
+A thought has escaped me. I wanted to write it down. I write instead,
+that it has escaped me.]
+
+
+371
+
+[When I was small, I hugged my book; and because it sometimes happened
+to me to ... in believing I hugged it, I doubted....]
+
+
+372
+
+In writing down my thought, it sometimes escapes me; but this makes me
+remember my weakness, that I constantly forget. This is as instructive
+to me as my forgotten thought; for I strive only to know my nothingness.
+
+
+373
+
+_Scepticism._--I shall here write my thoughts without order, and not
+perhaps in unintentional confusion; that is true order, which will
+always indicate my object by its very disorder. I should do too much
+honour to my subject, if I treated it with order, since I want to show
+that it is incapable of it.
+
+
+374
+
+What astonishes me most is to see that all the world is not astonished
+at its own weakness. Men act seriously, and each follows his own mode of
+life, not because it is in fact good to follow since it is the custom,
+but as if each man knew certainly where reason and justice are. They
+find themselves continually deceived, and by a comical humility think it
+is their own fault, and not that of the art which they claim always to
+possess. But it is well there are so many such people in the world, who
+are not sceptics for the glory of scepticism, in order to show that man
+is quite capable of the most extravagant opinions, since he is capable
+of believing that he is not in a state of natural and inevitable
+weakness, but, on the contrary, of natural wisdom. Nothing fortifies
+scepticism more than that there are some who are not sceptics; if all
+were so, they would be wrong.
+
+
+375
+
+[I have passed a great part of my life believing that there was justice,
+and in this I was not mistaken; for there is justice according as God
+has willed to reveal it to us. But I did not take it so, and this is
+where I made a mistake; for I believed that our justice was essentially
+just, and that I had that whereby to know and judge of it. But I have so
+often found my right judgment at fault, that at last I have come to
+distrust myself, and then others. I have seen changes in all nations and
+men, and thus after many changes of judgment regarding true justice, I
+have recognised that our nature was but in continual change, and I have
+not changed since; and if I changed, I would confirm my opinion.
+
+The sceptic Arcesilaus,[151] who became a dogmatist.]
+
+
+376
+
+This sect derives more strength from its enemies than from its friends;
+for the weakness of man is far more evident in those who know it not
+than in those who know it.
+
+
+377
+
+Discourses on humility are a source of pride in the vain, and of
+humility in the humble. So those on scepticism cause believers to
+affirm. Few men speak humbly of humility, chastely of chastity, few
+doubtingly of scepticism. We are only falsehood, duplicity,
+contradiction; we both conceal and disguise ourselves from ourselves.
+
+
+378
+
+_Scepticism._--Excess, like defect of intellect, is accused of madness.
+Nothing is good but mediocrity. The majority has settled that, and finds
+fault with him who escapes it at whichever end. I will not oppose it. I
+quite consent to put myself there, and refuse to be at the lower end,
+not because it is low, but because it is an end; for I would likewise
+refuse to be placed at the top. To leave the mean is to abandon
+humanity. The greatness of the human soul consists in knowing how to
+preserve the mean. So far from greatness consisting in leaving it, it
+consists in not leaving it.
+
+
+379
+
+It is not good to have too much liberty. It is not good to have all one
+wants.
+
+
+380
+
+All good maxims are in the world. We only need to apply them. For
+instance, we do not doubt that we ought to risk our lives in defence of
+the public good; but for religion, no.
+
+It is true there must be inequality among men; but if this be conceded,
+the door is opened not only to the highest power, but to the highest
+tyranny.
+
+We must relax our minds a little; but this opens the door to the
+greatest debauchery. Let us mark the limits. There are no limits in
+things. Laws would put them there, and the mind cannot suffer it.
+
+
+381
+
+When we are too young, we do not judge well; so, also, when we are too
+old. If we do not think enough, or if we think too much on any matter,
+we get obstinate and infatuated about it. If one considers one's work
+immediately after having done it, one is entirely prepossessed in its
+favour; by delaying too long, one can no longer enter into the spirit of
+it. So with pictures seen from too far or too near; there is but one
+exact point which is the true place wherefrom to look at them: the rest
+are too near, too far, too high, or too low. Perspective determines that
+point in the art of painting. But who shall determine it in truth and
+morality?
+
+
+382
+
+When all is equally agitated, nothing appears to be agitated, as in a
+ship. When all tend to debauchery, none appears to do so. He who stops
+draws attention to the excess of others, like a fixed point.
+
+
+383
+
+The licentious tell men of orderly lives that they stray from nature's
+path, while they themselves follow it; as people in a ship think those
+move who are on the shore. On all sides the language is similar. We must
+have a fixed point in order to judge. The harbour decides for those who
+are in a ship; but where shall we find a harbour in morality?
+
+
+384
+
+Contradiction is a bad sign of truth; several things which are certain
+are contradicted; several things which are false pass without
+contradiction. Contradiction is not a sign of falsity, nor the want of
+contradiction a sign of truth.
+
+
+385
+
+_Scepticism._--Each thing here is partly true and partly false.
+Essential truth is not so; it is altogether pure and altogether true.
+This mixture dishonours and annihilates it. Nothing is purely true, and
+thus nothing is true, meaning by that pure truth. You will say it is
+true that homicide is wrong. Yes; for we know well the wrong and the
+false. But what will you say is good? Chastity? I say no; for the world
+would come to an end. Marriage? No; continence is better. Not to kill?
+No; for lawlessness would be horrible, and the wicked would kill all the
+good. To kill? No; for that destroys nature. We possess truth and
+goodness only in part, and mingled with falsehood and evil.
+
+
+386
+
+If we dreamt the same thing every night, it would affect us as much as
+the objects we see every day. And if an artisan were sure to dream every
+night for twelve hours' duration that he was a king, I believe he would
+be almost as happy as a king, who should dream every night for twelve
+hours on end that he was an artisan.
+
+If we were to dream every night that we were pursued by enemies, and
+harassed by these painful phantoms, or that we passed every day in
+different occupations, as in making a voyage, we should suffer almost as
+much as if it were real, and should fear to sleep, as we fear to wake
+when we dread in fact to enter on such mishaps. And, indeed, it would
+cause pretty nearly the same discomforts as the reality.
+
+But since dreams are all different, and each single one is diversified,
+what is seen in them affects us much less than what we see when awake,
+because of its continuity, which is not, however, so continuous and
+level as not to change too; but it changes less abruptly, except rarely,
+as when we travel, and then we say, "It seems to me I am dreaming." For
+life is a dream a little less inconstant.
+
+
+387
+
+[It may be that there are true demonstrations; but this is not certain.
+Thus, this proves nothing else but that it is not certain that all is
+uncertain, to the glory of scepticism.]
+
+
+388
+
+_Good sense._--They are compelled to say, "You are not acting in good
+faith; we are not asleep," etc. How I love to see this proud reason
+humiliated and suppliant! For this is not the language of a man whose
+right is disputed, and who defends it with the power of armed hands. He
+is not foolish enough to declare that men are not acting in good faith,
+but he punishes this bad faith with force.
+
+
+389
+
+Ecclesiastes[152] shows that man without God is in total ignorance and
+inevitable misery. For it is wretched to have the wish, but not the
+power. Now he would be happy and assured of some truth, and yet he can
+neither know, nor desire not to know. He cannot even doubt.
+
+
+390
+
+My God! How foolish this talk is! "Would God have made the world to damn
+it? Would He ask so much from persons so weak?" etc. Scepticism is the
+cure for this evil, and will take down this vanity.
+
+
+391
+
+_Conversation._--Great words: Religion, I deny it.
+
+_Conversation._--Scepticism helps religion.
+
+
+392
+
+_Against Scepticism._--[... It is, then, a strange fact that we cannot
+define these things without obscuring them, while we speak of them with
+all assurance.] We assume that all conceive of them in the same way; but
+we assume it quite gratuitously, for we have no proof of it. I see, in
+truth, that the same words are applied on the same occasions, and that
+every time two men see a body change its place, they both express their
+view of this same fact by the same word, both saying that it has moved;
+and from this conformity of application we derive a strong conviction of
+a conformity of ideas. But this is not absolutely or finally convincing,
+though there is enough to support a bet on the affirmative, since we
+know that we often draw the same conclusions from different premisses.
+
+This is enough, at least, to obscure the matter; not that it completely
+extinguishes the natural light which assures us of these things. The
+academicians[153] would have won. But this dulls it, and troubles the
+dogmatists to the glory of the sceptical crowd, which consists in this
+doubtful ambiguity, and in a certain doubtful dimness from which our
+doubts cannot take away all the clearness, nor our own natural lights
+chase away all the darkness.
+
+
+393
+
+It is a singular thing to consider that there are people in the world
+who, having renounced all the laws of God and nature, have made laws for
+themselves which they strictly obey, as, for instance, the soldiers of
+Mahomet, robbers, heretics, etc. It is the same with logicians. It seems
+that their licence must be without any limits or barriers, since they
+have broken through so many that are so just and sacred.
+
+
+394
+
+All the principles of sceptics, stoics, atheists, etc., are true. But
+their conclusions are false, because the opposite principles are also
+true.
+
+
+395
+
+_Instinct, reason._--We have an incapacity of proof, insurmountable by
+all dogmatism. We have an idea of truth, invincible to all scepticism.
+
+
+396
+
+Two things instruct man about his whole nature; instinct and experience.
+
+
+397
+
+The greatness of man is great in that he knows himself to be miserable.
+A tree does not know itself to be miserable. It is then being miserable
+to know oneself to be miserable; but it is also being great to know that
+one is miserable.
+
+
+398
+
+All these same miseries prove man's greatness. They are the miseries of
+a great lord, of a deposed king.
+
+
+399
+
+We are not miserable without feeling it. A ruined house is not
+miserable. Man only is miserable. _Ego vir videns._[154]
+
+
+400
+
+_The greatness of man._--We have so great an idea of the soul of man
+that we cannot endure being despised, or not being esteemed by any soul;
+and all the happiness of men consists in this esteem.
+
+
+401
+
+_Glory._--The brutes do not admire each other. A horse does not admire
+his companion. Not that there is no rivalry between them in a race, but
+that is of no consequence; for, when in the stable, the heaviest and
+most ill-formed does not give up his oats to another, as men would have
+others do to them. Their virtue is satisfied with itself.
+
+
+402
+
+The greatness of man even in his lust, to have known how to extract from
+it a wonderful code, and to have drawn from it a picture of benevolence.
+
+
+403
+
+_Greatness._--The reasons of effects indicate the greatness of man, in
+having extracted so fair an order from lust.
+
+
+404
+
+The greatest baseness of man is the pursuit of glory. But it is also the
+greatest mark of his excellence; for whatever possessions he may have on
+earth, whatever health and essential comfort, he is not satisfied if he
+has not the esteem of men. He values human reason so highly that,
+whatever advantages he may have on earth, he is not content if he is not
+also ranked highly in the judgment of man. This is the finest position
+in the world. Nothing can turn him from that desire, which is the most
+indelible quality of man's heart.
+
+And those who most despise men, and put them on a level with the brutes,
+yet wish to be admired and believed by men, and contradict themselves by
+their own feelings; their nature, which is stronger than all, convincing
+them of the greatness of man more forcibly than reason convinces them of
+their baseness.
+
+
+405
+
+_Contradiction._--Pride counterbalancing all miseries. Man either hides
+his miseries, or, if he disclose them, glories in knowing them.
+
+
+406
+
+Pride counterbalances and takes away all miseries. Here is a strange
+monster, and a very plain aberration. He is fallen from his place, and
+is anxiously seeking it. This is what all men do. Let us see who will
+have found it.
+
+
+407
+
+When malice has reason on its side, it becomes proud, and parades reason
+in all its splendour. When austerity or stern choice has not arrived at
+the true good, and must needs return to follow nature, it becomes proud
+by reason of this return.
+
+
+408
+
+Evil is easy, and has infinite forms; good is almost unique.[155] But a
+certain kind of evil is as difficult to find as what we call good; and
+often on this account such particular evil gets passed off as good. An
+extraordinary greatness of soul is needed in order to attain to it as
+well as to good.
+
+
+409
+
+_The greatness of man._--The greatness of man is so evident, that it is
+even proved by his wretchedness. For what in animals is nature we call
+in man wretchedness; by which we recognise that, his nature being now
+like that of animals, he has fallen from a better nature which once was
+his.
+
+For who is unhappy at not being a king, except a deposed king? Was
+Paulus �milius[156] unhappy at being no longer consul? On the contrary,
+everybody thought him happy in having been consul, because the office
+could only be held for a time. But men thought Perseus so unhappy in
+being no longer king, because the condition of kingship implied his
+being always king, that they thought it strange that he endured life.
+Who is unhappy at having only one mouth? And who is not unhappy at
+having only one eye? Probably no man ever ventured to mourn at not
+having three eyes. But any one is inconsolable at having none.
+
+
+410
+
+_Perseus, King of Macedon._--Paulus �milius reproached Perseus for not
+killing himself.
+
+
+411
+
+Notwithstanding the sight of all our miseries, which press upon us and
+take us by the throat, we have an instinct which we cannot repress, and
+which lifts us up.
+
+
+412
+
+There is internal war in man between reason and the passions.
+
+If he had only reason without passions ...
+
+If he had only passions without reason ...
+
+But having both, he cannot be without strife, being unable to be at
+peace with the one without being at war with the other. Thus he is
+always divided against, and opposed to himself.
+
+
+413
+
+This internal war of reason against the passions has made a division of
+those who would have peace into two sects. The first would renounce
+their passions, and become gods; the others would renounce reason, and
+become brute beasts. (Des Barreaux.)[157] But neither can do so, and
+reason still remains, to condemn the vileness and injustice of the
+passions, and to trouble the repose of those who abandon themselves to
+them; and the passions keep always alive in those who would renounce
+them.
+
+
+414
+
+Men are so necessarily mad, that not to be mad would amount to another
+form of madness.
+
+
+415
+
+The nature of man may be viewed in two ways: the one according to its
+end, and then he is great and incomparable; the other according to the
+multitude, just as we judge of the nature of the horse and the dog,
+popularly, by seeing its fleetness, _et animum arcendi_; and then man is
+abject and vile. These are the two ways which make us judge of him
+differently, and which occasion such disputes among philosophers.
+
+For one denies the assumption of the other. One says, "He is not born
+for this end, for all his actions are repugnant to it." The other says,
+"He forsakes his end, when he does these base actions."
+
+
+416
+
+_For Port-Royal.[158] Greatness and wretchedness._--Wretchedness being
+deduced from greatness, and greatness from wretchedness, some have
+inferred man's wretchedness all the more because they have taken his
+greatness as a proof of it, and others have inferred his greatness with
+all the more force, because they have inferred it from his very
+wretchedness. All that the one party has been able to say in proof of
+his greatness has only served as an argument of his wretchedness to the
+others, because the greater our fall, the more wretched we are, and
+_vice versa._ The one party is brought back to the other in an endless
+circle, it being certain that in proportion as men possess light they
+discover both the greatness and the wretchedness of man. In a word, man
+knows that he is wretched. He is therefore wretched, because he is so;
+but he is really great because he knows it.
+
+
+417
+
+This twofold nature of man is so evident that some have thought that we
+had two souls. A single subject seemed to them incapable of such sudden
+variations from unmeasured presumption to a dreadful dejection of
+heart.
+
+
+418
+
+It is dangerous to make man see too clearly his equality with the brutes
+without showing him his greatness. It is also dangerous to make him see
+his greatness too clearly, apart from his vileness. It is still more
+dangerous to leave him in ignorance of both. But it is very advantageous
+to show him both. Man must not think that he is on a level either with
+the brutes or with the angels, nor must he be ignorant of both sides of
+his nature; but he must know both.
+
+
+419
+
+I will not allow man to depend upon himself, or upon another, to the end
+that being without a resting-place and without repose ...
+
+
+420
+
+If he exalt himself, I humble him; if he humble himself, I exalt him;
+and I always contradict him, till he understands that he is an
+incomprehensible monster.
+
+
+421
+
+I blame equally those who choose to praise man, those who choose to
+blame him, and those who choose to amuse themselves; and I can only
+approve of those who seek with lamentation.
+
+
+422
+
+It is good to be tired and wearied by the vain search after the true
+good, that we may stretch out our arms to the Redeemer.
+
+
+423
+
+_Contraries. After having shown the vileness and the greatness of
+man._--Let man now know his value. Let him love himself, for there is in
+him a nature capable of good; but let him not for this reason love the
+vileness which is in him. Let him despise himself, for this capacity is
+barren; but let him not therefore despise this natural capacity. Let him
+hate himself, let him love himself; he has within him the capacity of
+knowing the truth and of being happy, but he possesses no truth, either
+constant or satisfactory.
+
+I would then lead man to the desire of finding truth; to be free from
+passions, and ready to follow it where he may find it, knowing how much
+his knowledge is obscured by the passions. I would indeed that he should
+hate in himself the lust which determined his will by itself, so that it
+may not blind him in making his choice, and may not hinder him when he
+has chosen.
+
+
+424
+
+All these contradictions, which seem most to keep me from the knowledge
+of religion, have led me most quickly to the true one.
+
+
+
+
+SECTION VII
+
+MORALITY AND DOCTRINE
+
+
+425
+
+_Second part.--That man without faith cannot know the true good, nor
+justice._
+
+All men seek happiness. This is without exception. Whatever different
+means they employ, they all tend to this end.[159] The cause of some
+going to war, and of others avoiding it, is the same desire in both,
+attended with different views. The will never takes the least step but
+to this object. This is the motive of every action of every man, even of
+those who hang themselves.
+
+And yet after such a great number of years, no one without faith has
+reached the point to which all continually look. All complain, princes
+and subjects, noblemen and commoners, old and young, strong and weak,
+learned and ignorant, healthy and sick, of all countries, all times, all
+ages, and all conditions.
+
+A trial so long, so continuous, and so uniform, should certainly
+convince us of our inability to reach the good by our own efforts. But
+example teaches us little. No resemblance is ever so perfect that there
+is not some slight difference; and hence we expect that our hope will
+not be deceived on this occasion as before. And thus, while the present
+never satisfies us, experience dupes us, and from misfortune to
+misfortune leads us to death, their eternal crown.
+
+What is it then that this desire and this inability proclaim to us, but
+that there was once in man a true happiness of which there now remain to
+him only the mark and empty trace, which he in vain tries to fill from
+all his surroundings, seeking from things absent the help he does not
+obtain in things present? But these are all inadequate, because the
+infinite abyss can only be filled by an infinite and immutable object,
+that is to say, only by God Himself.
+
+He only is our true good, and since we have forsaken Him, it is a
+strange thing that there is nothing in nature which has not been
+serviceable in taking His place; the stars, the heavens, earth, the
+elements, plants, cabbages, leeks, animals, insects, calves, serpents,
+fever, pestilence, war, famine, vices, adultery, incest. And since man
+has lost the true good, everything can appear equally good to him, even
+his own destruction, though so opposed to God, to reason, and to the
+whole course of nature.
+
+Some seek good in authority, others in scientific research, others in
+pleasure. Others, who are in fact nearer the truth, have considered it
+necessary that the universal good, which all men desire, should not
+consist in any of the particular things which can only be possessed by
+one man, and which, when shared, afflict their possessor more by the
+want of the part he has not, than they please him by the possession of
+what he has. They have learned that the true good should be such as all
+can possess at once, without diminution and without envy, and which no
+one can lose against his will. And their reason is that this desire
+being natural to man, since it is necessarily in all, and that it is
+impossible not to have it, they infer from it ...
+
+
+426
+
+True nature being lost, everything becomes its own nature; as the true
+good being lost, everything becomes its own true good.
+
+
+427
+
+Man does not know in what rank to place himself. He has plainly gone
+astray, and fallen from his true place without being able to find it
+again. He seeks it anxiously and unsuccessfully everywhere in
+impenetrable darkness.
+
+
+428
+
+If it is a sign of weakness to prove God by nature, do not despise
+Scripture; if it is a sign of strength to have known these
+contradictions, esteem Scripture.
+
+
+429
+
+The vileness of man in submitting himself to the brutes, and in even
+worshipping them.
+
+
+430
+
+_For Port Royal. The beginning, after having explained the
+incomprehensibility._--The greatness and the wretchedness of man are so
+evident that the true religion must necessarily teach us both that there
+is in man some great source of greatness, and a great source of
+wretchedness. It must then give us a reason for these astonishing
+contradictions.
+
+In order to make man happy, it must prove to him that there is a God;
+that we ought to love Him; that our true happiness is to be in Him, and
+our sole evil to be separated from Him; it must recognise that we are
+full of darkness which hinders us from knowing and loving Him; and that
+thus, as our duties compel us to love God, and our lusts turn us away
+from Him, we are full of unrighteousness. It must give us an explanation
+of our opposition to God and to our own good. It must teach us the
+remedies for these infirmities, and the means of obtaining these
+remedies. Let us therefore examine all the religions of the world, and
+see if there be any other than the Christian which is sufficient for
+this purpose.
+
+Shall it be that of the philosophers, who put forward as the chief good,
+the good which is in ourselves? Is this the true good? Have they found
+the remedy for our ills? Is man's pride cured by placing him on an
+equality with God? Have those who have made us equal to the brutes, or
+the Mahommedans who have offered us earthly pleasures as the chief good
+even in eternity, produced the remedy for our lusts? What religion,
+then, will teach us to cure pride and lust? What religion will in fact
+teach us our good, our duties, the weakness which turns us from them,
+the cause of this weakness, the remedies which can cure it, and the
+means of obtaining these remedies?
+
+All other religions have not been able to do so. Let us see what the
+wisdom of God will do.
+
+"Expect neither truth," she says, "nor consolation from men. I am she
+who formed you, and who alone can teach you what you are. But you are
+now no longer in the state in which I formed you. I created man holy,
+innocent, perfect. I filled him with light and intelligence. I
+communicated to him my glory and my wonders. The eye of man saw then the
+majesty of God. He was not then in the darkness which blinds him, nor
+subject to mortality and the woes which afflict him. But he has not been
+able to sustain so great glory without falling into pride. He wanted to
+make himself his own centre, and independent of my help. He withdrew
+himself from my rule; and, on his making himself equal to me by the
+desire of finding his happiness in himself, I abandoned him to himself.
+And setting in revolt the creatures that were subject to him, I made
+them his enemies; so that man is now become like the brutes, and so
+estranged from me that there scarce remains to him a dim vision of his
+Author. So far has all his knowledge been extinguished or disturbed! The
+senses, independent of reason, and often the masters of reason, have led
+him into pursuit of pleasure. All creatures either torment or tempt him,
+and domineer over him, either subduing him by their strength, or
+fascinating him by their charms, a tyranny more awful and more
+imperious.
+
+"Such is the state in which men now are. There remains to them some
+feeble instinct of the happiness of their former state; and they are
+plunged in the evils of their blindness and their lust, which have
+become their second nature.
+
+"From this principle which I disclose to you, you can recognise the
+cause of those contradictions which have astonished all men, and have
+divided them into parties holding so different views. Observe, now, all
+the feelings of greatness and glory which the experience of so many woes
+cannot stifle, and see if the cause of them must not be in another
+nature."
+
+_For Port-Royal to-morrow (Prosopopoea)._--"It is in vain, O men, that
+you seek within yourselves the remedy for your ills. All your light can
+only reach the knowledge that not in yourselves will you find truth or
+good. The philosophers have promised you that, and have been unable to
+do it. They neither know what is your true good, nor what is your true
+state. How could they have given remedies for your ills, when they did
+not even know them? Your chief maladies are pride, which takes you away
+from God, and lust, which binds you to earth; and they have done nothing
+else but cherish one or other of these diseases. If they gave you God as
+an end, it was only to administer to your pride; they made you think
+that you are by nature like Him, and conformed to Him. And those who saw
+the absurdity of this claim put you on another precipice, by making you
+understand that your nature was like that of the brutes, and led you to
+seek your good in the lusts which are shared by the animals. This is not
+the way to cure you of your unrighteousness, which these wise men never
+knew. I alone can make you understand who you are...."
+
+Adam, Jesus Christ.
+
+If you are united to God, it is by grace, not by nature. If you are
+humbled, it is by penitence, not by nature.
+
+Thus this double capacity ...
+
+You are not in the state of your creation.
+
+As these two states are open, it is impossible for you not to recognise
+them. Follow your own feelings, observe yourselves, and see if you do
+not find the lively characteristics of these two natures. Could so many
+contradictions be found in a simple subject?
+
+--Incomprehensible.--Not all that is incomprehensible ceases to exist.
+Infinite number. An infinite space equal to a finite.
+
+--Incredible that God should unite Himself to us.--This consideration is
+drawn only from the sight of our vileness. But if you are quite sincere
+over it, follow it as far as I have done, and recognise that we are
+indeed so vile that we are incapable in ourselves of knowing if His
+mercy cannot make us capable of Him. For I would know how this animal,
+who knows himself to be so weak, has the right to measure the mercy of
+God, and set limits to it, suggested by his own fancy. He has so little
+knowledge of what God is, that he does not know what he himself is, and,
+completely disturbed at the sight of his own state, dares to say that
+God cannot make him capable of communion with Him.
+
+But I would ask him if God demands anything else from him than the
+knowledge and love of Him, and why, since his nature is capable of love
+and knowledge, he believes that God cannot make Himself known and loved
+by him. Doubtless he knows at least that he exists, and that he loves
+something. Therefore, if he sees anything in the darkness wherein he is,
+and if he finds some object of his love among the things on earth, why,
+if God impart to him some ray of His essence, will he not be capable of
+knowing and of loving Him in the manner in which it shall please Him to
+communicate Himself to us? There must then be certainly an intolerable
+presumption in arguments of this sort, although they seem founded on an
+apparent humility, which is neither sincere nor reasonable, if it does
+not make us admit that, not knowing of ourselves what we are, we can
+only learn it from God.
+
+"I do not mean that you should submit your belief to me without reason,
+and I do not aspire to overcome you by tyranny. In fact, I do not claim
+to give you a reason for everything. And to reconcile these
+contradictions, I intend to make you see clearly, by convincing proofs,
+those divine signs in me, which may convince you of what I am, and may
+gain authority for me by wonders and proofs which you cannot reject; so
+that you may then believe without ... the things which I teach you,
+since you will find no other ground for rejecting them, except that you
+cannot know of yourselves if they are true or not.
+
+"God has willed to redeem men, and to open salvation to those who seek
+it. But men render themselves so unworthy of it, that it is right that
+God should refuse to some, because of their obduracy, what He grants to
+others from a compassion which is not due to them. If He had willed to
+overcome the obstinacy of the most hardened, He could have done so by
+revealing Himself so manifestly to them that they could not have doubted
+of the truth of His essence; as it will appear at the last day, with
+such thunders and such a convulsion of nature, that the dead will rise
+again, and the blindest will see Him.
+
+"It is not in this manner that He has willed to appear in His advent of
+mercy, because, as so many make themselves unworthy of His mercy, He has
+willed to leave them in the loss of the good which they do not want. It
+was not then right that He should appear in a manner manifestly divine,
+and completely capable of convincing all men; but it was also not right
+that He should come in so hidden a manner that He could not be known by
+those who should sincerely seek Him. He has willed to make Himself quite
+recognisable by those; and thus, willing to appear openly to those who
+seek Him with all their heart, and to be hidden from those who flee from
+Him with all their heart, He so regulates the knowledge of Himself that
+He has given signs of Himself, visible to those who seek Him, and not to
+those who seek Him not. There is enough light for those who only desire
+to see, and enough obscurity for those who have a contrary disposition."
+
+
+431
+
+No other religion has recognised that man is the most excellent
+creature. Some, which have quite recognised the reality of his
+excellence, have considered as mean and ungrateful the low opinions
+which men naturally have of themselves; and others, which have
+thoroughly recognised how real is this vileness, have treated with proud
+ridicule those feelings of greatness, which are equally natural to man.
+
+"Lift your eyes to God," say the first; "see Him whom you resemble, and
+who has created you to worship Him. You can make yourselves like unto
+Him; wisdom will make you equal to Him, if you will follow it." "Raise
+your heads, free men," says Epictetus. And others say, "Bend your eyes
+to the earth, wretched worm that you are, and consider the brutes whose
+companion you are."
+
+What, then, will man become? Will he be equal to God or the brutes? What
+a frightful difference! What, then, shall we be? Who does not see from
+all this that man has gone astray, that he has fallen from his place,
+that he anxiously seeks it, that he cannot find it again? And who shall
+then direct him to it? The greatest men have failed.
+
+
+432
+
+Scepticism is true; for, after all, men before Jesus Christ did not know
+where they were, nor whether they were great or small. And those who
+have said the one or the other, knew nothing about it, and guessed
+without reason and by chance. They also erred always in excluding the
+one or the other.
+
+_Quod ergo ignorantes, qu�ritis, religio annuntiat vobis._[160]
+
+
+433
+
+_After having understood the whole nature of man._--That a religion may
+be true, it must have knowledge of our nature. It ought to know its
+greatness and littleness, and the reason of both. What religion but the
+Christian has known this?
+
+
+434
+
+The chief arguments of the sceptics--I pass over the lesser ones--are
+that we have no certainty of the truth of these principles apart from
+faith and revelation, except in so far as we naturally perceive them in
+ourselves. Now this natural intuition is not a convincing proof of their
+truth; since, having no certainty, apart from faith, whether man was
+created by a good God, or by a wicked demon,[161] or by chance, it is
+doubtful whether these principles given to us are true, or false, or
+uncertain, according to our origin. Again, no person is certain, apart
+from faith, whether he is awake or sleeps, seeing that during sleep we
+believe that we are awake as firmly as we do when we _are_ awake; we
+believe that we see space, figure, and motion; we are aware of the
+passage of time, we measure it; and in fact we act as if we were awake.
+So that half of our life being passed in sleep, we have on our own
+admission no idea of truth, whatever we may imagine. As all our
+intuitions are then illusions, who knows whether the other half of our
+life, in which we think we are awake, is not another sleep a little
+different from the former, from which we awake when we suppose ourselves
+asleep?
+
+[And who doubts that, if we dreamt in company, and the dreams chanced to
+agree, which is common enough, and if we were always alone when awake,
+we should believe that matters were reversed? In short, as we often
+dream that we dream, heaping dream upon dream, may it not be that this
+half of our life, wherein we think ourselves awake, is itself only a
+dream on which the others are grafted, from which we wake at death,
+during which we have as few principles of truth and good as during
+natural sleep, these different thoughts which disturb us being perhaps
+only illusions like the flight of time and the vain fancies of our
+dreams?]
+
+These are the chief arguments on one side and the other.
+
+I omit minor ones, such as the sceptical talk against the impressions of
+custom, education, manners, country, and the like. Though these
+influence the majority of common folk, who dogmatise only on shallow
+foundations, they are upset by the least breath of the sceptics. We have
+only to see their books if we are not sufficiently convinced of this,
+and we shall very quickly become so, perhaps too much.
+
+I notice the only strong point of the dogmatists, namely, that, speaking
+in good faith and sincerely, we cannot doubt natural principles. Against
+this the sceptics set up in one word the uncertainty of our origin,
+which includes that of our nature. The dogmatists have been trying to
+answer this objection ever since the world began.
+
+So there is open war among men, in which each must take a part, and side
+either with dogmatism or scepticism. For he who thinks to remain neutral
+is above all a sceptic. This neutrality is the essence of the sect; he
+who is not against them is essentially for them. [In this appears their
+advantage.] They are not for themselves; they are neutral, indifferent,
+in suspense as to all things, even themselves being no exception.
+
+What then shall man do in this state? Shall he doubt everything? Shall
+he doubt whether he is awake, whether he is being pinched, or whether he
+is being burned? Shall he doubt whether he doubts? Shall he doubt
+whether he exists? We cannot go so far as that; and I lay it down as a
+fact that there never has been a real complete sceptic. Nature sustains
+our feeble reason, and prevents it raving to this extent.
+
+Shall he then say, on the contrary, that he certainly possesses
+truth--he who, when pressed ever so little, can show no title to it, and
+is forced to let go his hold?
+
+What a chimera then is man! What a novelty! What a monster, what a
+chaos, what a contradiction, what a prodigy! Judge of all things,
+imbecile worm of the earth; depositary of truth, a sink of uncertainty
+and error; the pride and refuse of the universe!
+
+Who will unravel this tangle? Nature confutes the sceptics, and reason
+confutes the dogmatists. What then will you become, O men! who try to
+find out by your natural reason what is your true condition? You cannot
+avoid one of these sects, nor adhere to one of them.
+
+Know then, proud man, what a paradox you are to yourself. Humble
+yourself, weak reason; be silent, foolish nature; learn that man
+infinitely transcends man, and learn from your Master your true
+condition, of which you are ignorant. Hear God.
+
+For in fact, if man had never been corrupt, he would enjoy in his
+innocence both truth and happiness with assurance; and if man had always
+been corrupt, he would have no idea of truth or bliss. But, wretched as
+we are, and more so than if there were no greatness in our condition, we
+have an idea of happiness, and cannot reach it. We perceive an image of
+truth, and possess only a lie. Incapable of absolute ignorance and of
+certain knowledge, we have thus been manifestly in a degree of
+perfection from which we have unhappily fallen.
+
+It is, however, an astonishing thing that the mystery furthest removed
+from our knowledge, namely, that of the transmission of sin, should be a
+fact without which we can have no knowledge of ourselves. For it is
+beyond doubt that there is nothing which more shocks our reason than to
+say that the sin of the first man has rendered guilty those, who, being
+so removed from this source, seem incapable of participation in it. This
+transmission does not only seem to us impossible, it seems also very
+unjust. For what is more contrary to the rules of our miserable justice
+than to damn eternally an infant incapable of will, for a sin wherein he
+seems to have so little a share, that it was committed six thousand
+years before he was in existence? Certainly nothing offends us more
+rudely than this doctrine; and yet, without this mystery, the most
+incomprehensible of all, we are incomprehensible to ourselves. The knot
+of our condition takes its twists and turns in this abyss, so that man
+is more inconceivable without this mystery than this mystery is
+inconceivable to man.
+
+[Whence it seems that God, willing to render the difficulty of our
+existence unintelligible to ourselves, has concealed the knot so high,
+or, better speaking, so low, that we are quite incapable of reaching it;
+so that it is not by the proud exertions of our reason, but by the
+simple submissions of reason, that we can truly know ourselves.
+
+These foundations, solidly established on the inviolable authority of
+religion, make us know that there are two truths of faith equally
+certain: the one, that man, in the state of creation, or in that of
+grace, is raised above all nature, made like unto God and sharing in His
+divinity; the other, that in the state of corruption and sin, he is
+fallen from this state and made like unto the beasts.
+
+These two propositions are equally sound and certain. Scripture
+manifestly declares this to us, when it says in some places: _Delici�
+me� esse cum filiis hominum.[162] Effundam spiritum meum super omnem
+carnem.[163] Dii estis[164]_, etc.; and in other places, _Omnis caro
+f�num.[165] Homo assimilatus est jumentis insipientibus, et similis
+factus est illis.[166] Dixi in corde meo de filiis hominum._ Eccles.
+iii.
+
+Whence it clearly seems that man by grace is made like unto God, and a
+partaker in His divinity, and that without grace he is like unto the
+brute beasts.]
+
+
+435
+
+Without this divine knowledge what could men do but either become elated
+by the inner feeling of their past greatness which still remains to
+them, or become despondent at the sight of their present weakness? For,
+not seeing the whole truth, they could not attain to perfect virtue.
+Some considering nature as incorrupt, others as incurable, they could
+not escape either pride or sloth, the two sources of all vice; since
+they cannot but either abandon themselves to it through cowardice, or
+escape it by pride. For if they knew the excellence of man, they were
+ignorant of his corruption; so that they easily avoided sloth, but fell
+into pride. And if they recognised the infirmity of nature, they were
+ignorant of its dignity; so that they could easily avoid vanity, but it
+was to fall into despair. Thence arise the different schools of the
+Stoics and Epicureans, the Dogmatists, Academicians, etc.
+
+The Christian religion alone has been able to cure these two vices, not
+by expelling the one through means of the other according to the wisdom
+of the world, but by expelling both according to the simplicity of the
+Gospel. For it teaches the righteous that it raises them even to a
+participation in divinity itself; that in this lofty state they still
+carry the source of all corruption, which renders them during all their
+life subject to error, misery, death, and sin; and it proclaims to the
+most ungodly that they are capable of the grace of their Redeemer. So
+making those tremble whom it justifies, and consoling those whom it
+condemns, religion so justly tempers fear with hope through that double
+capacity of grace and of sin, common to all, that it humbles infinitely
+more than reason alone can do, but without despair; and it exalts
+infinitely more than natural pride, but without inflating; thus making
+it evident that alone being exempt from error and vice, it alone fulfils
+the duty of instructing and correcting men.
+
+Who then can refuse to believe and adore this heavenly light? For is it
+not clearer than day that we perceive within ourselves ineffaceable
+marks of excellence? And is it not equally true that we experience every
+hour the results of our deplorable condition? What does this chaos and
+monstrous confusion proclaim to us but the truth of these two states,
+with a voice so powerful that it is impossible to resist it?
+
+
+436
+
+_Weakness._--Every pursuit of men is to get wealth; and they cannot have
+a title to show that they possess it justly, for they have only that of
+human caprice; nor have they strength to hold it securely. It is the
+same with knowledge, for disease takes it away. We are incapable both of
+truth and goodness.
+
+
+437
+
+We desire truth, and find within ourselves only uncertainty.
+
+We seek happiness, and find only misery and death.
+
+We cannot but desire truth and happiness, and are incapable of certainty
+or happiness. This desire is left to us, partly to punish us, partly to
+make us perceive wherefrom we are fallen.
+
+
+438
+
+If man is not made for God, why is he only happy in God? If man is made
+for God, why is he so opposed to God?
+
+
+439
+
+_Nature corrupted._--Man does not act by reason, which constitutes his
+being.
+
+
+440
+
+The corruption of reason is shown by the existence of so many different
+and extravagant customs. It was necessary that truth should come, in
+order that man should no longer dwell within himself.
+
+
+441
+
+For myself, I confess that so soon as the Christian religion reveals the
+principle that human nature is corrupt and fallen from God, that opens
+my eyes to see everywhere the mark of this truth: for nature is such
+that she testifies everywhere, both within man and without him, to a
+lost God and a corrupt nature.
+
+
+442
+
+Man's true nature, his true good, true virtue, and true religion, are
+things of which the knowledge is inseparable.
+
+
+443
+
+_Greatness, wretchedness._--The more light we have, the more greatness
+and the more baseness we discover in man. Ordinary men--those who are
+more educated: philosophers, they astonish ordinary men--Christians,
+they astonish philosophers.
+
+Who will then be surprised to see that religion only makes us know
+profoundly what we already know in proportion to our light?
+
+
+444
+
+This religion taught to her children what men have only been able to
+discover by their greatest knowledge.
+
+
+445
+
+Original sin is foolishness to men, but it is admitted to be such. You
+must not then reproach me for the want of reason in this doctrine, since
+I admit it to be without reason. But this foolishness is wiser than all
+the wisdom of men, _sapientius est hominibus_.[167] For without this,
+what can we say that man is? His whole state depends on this
+imperceptible point. And how should it be perceived by his reason, since
+it is a thing against reason, and since reason, far from finding it out
+by her own ways, is averse to it when it is presented to her?
+
+
+446
+
+_Of original sin.[168] Ample tradition of original sin according to the
+Jews._
+
+On the saying in Genesis viii, 21: "The imagination of man's heart is
+evil from his youth."
+
+_R. Moses Haddarschan_: This evil leaven is placed in man from the time
+that he is formed.
+
+_Massechet Succa_: This evil leaven has seven names in Scripture. It is
+called _evil, the foreskin, uncleanness, an enemy, a scandal, a heart of
+stone, the north wind_; all this signifies the malignity which is
+concealed and impressed in the heart of man.
+
+_Midrasch Tillim_ says the same thing, and that God will deliver the
+good nature of man from the evil.
+
+This malignity is renewed every day against man, as it is written, Psalm
+xxxvii, 32: "The wicked watcheth the righteous, and seeketh to slay
+him"; but God will not abandon him. This malignity tries the heart of
+man in this life, and will accuse him in the other. All this is found in
+the Talmud.
+
+_Midrasch Tillim_ on Psalm iv, 4: "Stand in awe and sin not." Stand in
+awe and be afraid of your lust, and it will not lead you into sin. And
+on Psalm xxxvi, 1: "The wicked has said within his own heart, Let not
+the fear of God be before me." That is to say that the malignity natural
+to man has said that to the wicked.
+
+_Midrasch el Kohelet_: "Better is a poor and wise child than an old and
+foolish king who cannot foresee the future."[169] The child is virtue,
+and the king is the malignity of man. It is called king because all the
+members obey it, and old because it is in the human heart from infancy
+to old age, and foolish because it leads man in the way of
+[_perdition_], which he does not foresee. The same thing is in _Midrasch
+Tillim_.
+
+_Bereschist Rabba_ on Psalm xxxv, 10: "Lord, all my bones shall bless
+Thee, which deliverest the poor from the tyrant." And is there a greater
+tyrant than the evil leaven? And on Proverbs xxv, 21: "If thine enemy be
+hungry, give him bread to eat." That is to say, if the evil leaven
+hunger, give him the bread of wisdom of which it is spoken in Proverbs
+ix., and if he be thirsty, give him the water of which it is spoken in
+Isaiah lv.
+
+_Midrasch Tillim_ says the same thing, and that Scripture in that
+passage, speaking of the enemy, means the evil leaven; and that, in
+[_giving_] him that bread and that water, we heap coals of fire on his
+head.
+
+_Midrasch el Kohelet_ on Ecclesiastes ix, 14: "A great king besieged a
+little city." This great king is the evil leaven; the great bulwarks
+built against it are temptations; and there has been found a poor wise
+man who has delivered it--that is to say, virtue.
+
+And on Psalm xli, 1: "Blessed is he that considereth the poor."
+
+And on Psalm lxxviii, 39: "The spirit passeth away, and cometh not
+again"; whence some have erroneously argued against the immortality of
+the soul. But the sense is that this spirit is the evil leaven, which
+accompanies man till death, and will not return at the resurrection.
+
+And on Psalm ciii the same thing.
+
+And on Psalm xvi.
+
+Principles of Rabbinism: two Messiahs.
+
+
+447
+
+Will it be said that, as men have declared that righteousness has
+departed the earth, they therefore knew of original sin?--_Nemo ante
+obitum beatus est_[170]--that is to say, they knew death to be the
+beginning of eternal and essential happiness?
+
+
+448
+
+[_Miton_] sees well that nature is corrupt, and that men are averse to
+virtue; but he does not know why they cannot fly higher.
+
+
+449
+
+_Order._--After _Corruption_ to say: "It is right that all those who are
+in that state should know it, both those who are content with it, and
+those who are not content with it; but it is not right that all should
+see Redemption."
+
+
+450
+
+If we do not know ourselves to be full of pride, ambition, lust,
+weakness, misery, and injustice, we are indeed blind. And if, knowing
+this, we do not desire deliverance, what can we say of a man...?
+
+What, then, can we have but esteem for a religion which knows so well
+the defects of man, and desire for the truth of a religion which
+promises remedies so desirable?
+
+
+451
+
+All men naturally hate one another. They employ lust as far as possible
+in the service of the public weal. But this is only a [_pretence_] and a
+false image of love; for at bottom it is only hate.
+
+
+452
+
+To pity the unfortunate is not contrary to lust. On the contrary, we can
+quite well give such evidence of friendship, and acquire the reputation
+of kindly feeling, without giving anything.
+
+
+453
+
+From lust men have found and extracted excellent rules of policy,
+morality, and justice; but in reality this vile root of man, this
+_figmentum malum_,[171] is only covered, it is not taken away.
+
+
+454
+
+_Injustice._--They have not found any other means of satisfying lust
+without doing injury to others.
+
+
+455
+
+Self is hateful. You, Miton, conceal it; you do not for that reason
+destroy it; you are, then, always hateful.
+
+--No; for in acting as we do to oblige everybody, we give no more
+occasion for hatred of us.--That is true, if we only hated in Self the
+vexation which comes to us from it. But if I hate it because it is
+unjust, and because it makes itself the centre of everything, I shall
+always hate it.
+
+In a word, the Self has two qualities: it is unjust in itself since it
+makes itself the centre of everything; it is inconvenient to others
+since it would enslave them; for each Self is the enemy, and would like
+to be the tyrant of all others. You take away its inconvenience, but not
+its injustice, and so you do not render it lovable to those who hate
+injustice; you render it lovable only to the unjust, who do not any
+longer find in it an enemy. And thus you remain unjust, and can please
+only the unjust.
+
+
+456
+
+It is a perverted judgment that makes every one place himself above the
+rest of the world, and prefer his own good, and the continuance of his
+own good fortune and life, to that of the rest of the world!
+
+
+457
+
+Each one is all in all to himself; for he being dead, all is dead to
+him. Hence it comes that each believes himself to be all in all to
+everybody. We must not judge of nature by ourselves, but by it.
+
+
+458
+
+"All that is in the world is the lust of the flesh, or the lust of the
+eyes, or the pride of life; _libido sentiendi, libido sciendi, libido
+dominandi._"[172] Wretched is the cursed land which these three rivers
+of fire enflame rather than water![173] Happy they who, on these rivers,
+are not overwhelmed nor carried away, but are immovably fixed, not
+standing but seated on a low and secure base, whence they do not rise
+before the light, but, having rested in peace, stretch out their hands
+to Him, who must lift them up, and make them stand upright and firm in
+the porches of the holy Jerusalem! There pride can no longer assail them
+nor cast them down; and yet they weep, not to see all those perishable
+things swept away by the torrents, but at the remembrance of their loved
+country, the heavenly Jerusalem, which they remember without ceasing
+during their prolonged exile.
+
+
+459
+
+The rivers of Babylon rush and fall and sweep away.
+
+O holy Sion, where all is firm and nothing falls!
+
+We must sit upon the waters, not under them or in them, but on them; and
+not standing but seated; being seated to be humble, and being above them
+to be secure. But we shall stand in the porches of Jerusalem.
+
+Let us see if this pleasure is stable or transitory; if it pass away, it
+is a river of Babylon.
+
+
+460
+
+_The lust of the flesh, the lust of the eyes, pride, etc._--There are
+three orders of things: the flesh, the spirit, and the will. The carnal
+are the rich and kings; they have the body as their object. Inquirers
+and scientists; they have the mind as their object. The wise; they have
+righteousness as their object.
+
+God must reign over all, and all men must be brought back to Him. In
+things of the flesh lust reigns specially; in intellectual matters,
+inquiry specially; in wisdom, pride specially. Not that a man cannot
+boast of wealth or knowledge, but it is not the place for pride; for in
+granting to a man that he is learned, it is easy to convince him that he
+is wrong to be proud. The proper place for pride is in wisdom, for it
+cannot be granted to a man that he has made himself wise, and that he is
+wrong to be proud; for that is right. Now God alone gives wisdom, and
+that is why _Qui gloriatur, in Domino glorietur_.[174]
+
+
+461
+
+The three lusts have made three sects; and the philosophers have done no
+other thing than follow one of the three lusts.
+
+
+462
+
+_Search for the true good._--Ordinary men place the good in fortune and
+external goods, or at least in amusement. Philosophers have shown the
+vanity of all this, and have placed it where they could.
+
+
+463
+
+[_Against the philosophers who believe in God without Jesus Christ_]
+
+_Philosophers._--They believe that God alone is worthy to be loved and
+admired; and they have desired to be loved and admired of men, and do
+not know their own corruption. If they feel full of feelings of love and
+admiration, and find therein their chief delight, very well, let them
+think themselves good. But if they find themselves averse to Him, if
+they have no inclination but the desire to establish themselves in the
+esteem of men, and if their whole perfection consists only in making
+men--but without constraint--find their happiness in loving them, I
+declare that this perfection is horrible. What! they have known God, and
+have not desired solely that men should love Him, but that men should
+stop short at them! They have wanted to be the object of the voluntary
+delight of men.
+
+
+464
+
+_Philosophers._--We are full of things which take us out of ourselves.
+
+Our instinct makes us feel that we must seek our happiness outside
+ourselves. Our passions impel us outside, even when no objects present
+themselves to excite them. External objects tempt us of themselves, and
+call to us, even when we are not thinking of them. And thus philosophers
+have said in vain, "Retire within yourselves, you will find your good
+there." We do not believe them, and those who believe them are the most
+empty and the most foolish.
+
+
+465
+
+The Stoics say, "Retire within yourselves; it is there you will find
+your rest." And that is not true.
+
+Others say, "Go out of yourselves; seek happiness in amusement." And
+this is not true. Illness comes.
+
+Happiness is neither without us nor within us. It is in God, both
+without us and within us.
+
+
+466
+
+Had Epictetus seen the way perfectly, he would have said to men, "You
+follow a wrong road"; he shows that there is another, but he does not
+lead to it. It is the way of willing what God wills. Jesus Christ alone
+leads to it: _Via, veritas._[175]
+
+The vices of Zeno[176] himself.
+
+
+467
+
+_The reason of effects._--Epictetus.[177] Those who say, "You have a
+headache;" this is not the same thing. We are assured of health, and not
+of justice; and in fact his own was nonsense.
+
+And yet he believed it demonstrable, when he said, "It is either in our
+power or it is not." But he did not perceive that it is not in our power
+to regulate the heart, and he was wrong to infer this from the fact that
+there were some Christians.
+
+
+468
+
+No other religion has proposed to men to hate themselves. No other
+religion then can please those who hate themselves, and who seek a Being
+truly lovable. And these, if they had never heard of the religion of a
+God humiliated, would embrace it at once.
+
+
+469
+
+I feel that I might not have been; for the Ego consists in my thoughts.
+Therefore I, who think, would not have been, if my mother had been
+killed before I had life. I am not then a necessary being. In the same
+way I am not eternal or infinite; but I see plainly that there exists in
+nature a necessary Being, eternal and infinite.
+
+
+470
+
+"Had I seen a miracle," say men, "I should become converted." How can
+they be sure they would do a thing of the nature of which they are
+ignorant? They imagine that this conversion consists in a worship of God
+which is like commerce, and in a communion such as they picture to
+themselves. True religion consists in annihilating self before that
+Universal Being, whom we have so often provoked, and who can justly
+destroy us at any time; in recognising that we can do nothing without
+Him, and have deserved nothing from Him but His displeasure. It consists
+in knowing that there is an unconquerable opposition between us and God,
+and that without a mediator there can be no communion with Him.
+
+
+471
+
+It is unjust that men should attach themselves to me, even though they
+do it with pleasure and voluntarily. I should deceive those in whom I
+had created this desire; for I am not the end of any, and I have not the
+wherewithal to satisfy them. Am I not about to die? And thus the object
+of their attachment will die. Therefore, as I would be blamable in
+causing a falsehood to be believed, though I should employ gentle
+persuasion, though it should be believed with pleasure, and though it
+should give me pleasure; even so I am blamable in making myself loved,
+and if I attract persons to attach themselves to me. I ought to warn
+those who are ready to consent to a lie, that they ought not to believe
+it, whatever advantage comes to me from it; and likewise that they ought
+not to attach themselves to me; for they ought to spend their life and
+their care in pleasing God, or in seeking Him.
+
+
+472
+
+Self-will will never be satisfied, though it should have command of all
+it would; but we are satisfied from the moment we renounce it. Without
+it we cannot be discontented; with it we cannot be content.
+
+
+473
+
+Let us imagine a body full of thinking members.[178]
+
+
+474
+
+_Members, To commence with that._--To regulate the love which we owe to
+ourselves, we must imagine a body full of thinking members, for we are
+members of the whole, and must see how each member should love itself,
+etc....
+
+
+475
+
+If the feet and the hands had a will of their own, they could only be in
+their order in submitting this particular will to the primary will which
+governs the whole body. Apart from that, they are in disorder and
+mischief; but in willing only the good of the body, they accomplish
+their own good.
+
+
+476
+
+We must love God only and hate self only.
+
+If the foot had always been ignorant that it belonged to the body, and
+that there was a body on which it depended, if it had only had the
+knowledge and the love of self, and if it came to know that it belonged
+to a body on which it depended, what regret, what shame for its past
+life, for having been useless to the body which inspired its life, which
+would have annihilated it if it had rejected it and separated it from
+itself, as it kept itself apart from the body! What prayers for its
+preservation in it! And with what submission would it allow itself to be
+governed by the will which rules the body, even to consenting, if
+necessary, to be cut off, or it would lose its character as member! For
+every member must be quite willing to perish for the body, for which
+alone the whole is.
+
+
+477
+
+It is false that we are worthy of the love of others; it is unfair that
+we should desire it. If we were born reasonable and impartial, knowing
+ourselves and others, we should not give this bias to our will. However,
+we are born with it; therefore born unjust, for all tends to self. This
+is contrary to all order. We must consider the general good; and the
+propensity to self is the beginning of all disorder, in war, in
+politics, in economy, and in the particular body of man. The will is
+therefore depraved.
+
+If the members of natural and civil communities tend towards the weal of
+the body, the communities themselves ought to look to another more
+general body of which they are members. We ought therefore to look to
+the whole. We are therefore born unjust and depraved.
+
+
+478
+
+When we want to think of God, is there nothing which turns us away, and
+tempts us to think of something else? All this is bad, and is born in
+us.
+
+
+479
+
+If there is a God, we must love Him only, and not the creatures of a
+day. The reasoning of the ungodly in the book of Wisdom[179] is only
+based upon the non-existence of God. "On that supposition," say they,
+"let us take delight in the creatures." That is the worst that can
+happen. But if there were a God to love, they would not have come to
+this conclusion, but to quite the contrary. And this is the conclusion
+of the wise: "There is a God, let us therefore not take delight in the
+creatures."
+
+Therefore all that incites us to attach ourselves to the creatures is
+bad; since it prevents us from serving God if we know Him, or from
+seeking Him if we know Him not. Now we are full of lust. Therefore we
+are full of evil; therefore we ought to hate ourselves and all that
+excited us to attach ourselves to any other object than God only.
+
+
+480
+
+To make the members happy, they must have one will, and submit it to the
+body.
+
+
+481
+
+The examples of the noble deaths of the Laced�monians and others scarce
+touch us. For what good is it to us? But the example of the death of the
+martyrs touches us; for they are "our members." We have a common tie
+with them. Their resolution can form ours, not only by example, but
+because it has perhaps deserved ours. There is nothing of this in the
+examples of the heathen. We have no tie with them; as we do not become
+rich by seeing a stranger who is so, but in fact by seeing a father or a
+husband who is so.
+
+
+482
+
+_Morality._--God having made the heavens and the earth, which do not
+feel the happiness of their being, He has willed to make beings who
+should know it, and who should compose a body of thinking members. For
+our members do not feel the happiness of their union, of their
+wonderful intelligence, of the care which has been taken to infuse into
+them minds, and to make them grow and endure. How happy they would be if
+they saw and felt it! But for this they would need to have intelligence
+to know it, and good-will to consent to that of the universal soul. But
+if, having received intelligence, they employed it to retain nourishment
+for themselves without allowing it to pass to the other members, they
+would hate rather than love themselves; their blessedness, as well as
+their duty, consisting in their consent to the guidance of the whole
+soul to which they belong, which loves them better than they love
+themselves.
+
+
+483
+
+To be a member is to have neither life, being, nor movement, except
+through the spirit of the body, and for the body.
+
+The separate member, seeing no longer the body to which it belongs, has
+only a perishing and dying existence. Yet it believes it is a whole, and
+seeing not the body on which it depends, it believes it depends only on
+self, and desires to make itself both centre and body. But not having in
+itself a principle of life, it only goes astray, and is astonished in
+the uncertainty of its being; perceiving in fact that it is not a body,
+and still not seeing that it is a member of a body. In short, when it
+comes to know itself, it has returned as it were to its own home, and
+loves itself only for the body. It deplores its past wanderings.
+
+It cannot by its nature love any other thing, except for itself and to
+subject it to self, because each thing loves itself more than all. But
+in loving the body, it loves itself, because it only exists in it, by
+it, and for it. _Qui adh�ret Deo unus spiritus est._[180]
+
+The body loves the hand; and the hand, if it had a will, should love
+itself in the same way as it is loved by the soul. All love which goes
+beyond this is unfair.
+
+_Adh�rens Deo unus spiritus est._ We love ourselves, because we are
+members of Jesus Christ. We love Jesus Christ, because He is the body of
+which we are members. All is one, one is in the other, like the Three
+Persons.
+
+
+484
+
+Two laws[181] suffice to rule the whole Christian Republic better than
+all the laws of statecraft.
+
+
+485
+
+The true and only virtue, then, is to hate self (for we are hateful on
+account of lust), and to seek a truly lovable being to love. But as we
+cannot love what is outside ourselves, we must love a being who is in
+us, and is not ourselves; and that is true of each and all men. Now,
+only the Universal Being is such. The kingdom of God is within us;[182]
+the universal good is within us, is ourselves--and not ourselves.
+
+
+486
+
+The dignity of man in his innocence consisted in using and having
+dominion over the creatures, but now in separating himself from them,
+and subjecting himself to them.
+
+
+487
+
+Every religion is false, which as to its faith does not worship one God
+as the origin of everything, and which as to its morality does not love
+one only God as the object of everything.
+
+
+488
+
+... But it is impossible that God should ever be the end, if He is not
+the beginning. We lift our eyes on high, but lean upon the sand; and the
+earth will dissolve, and we shall fall whilst looking at the heavens.
+
+
+489
+
+If there is one sole source of everything, there is one sole end of
+everything; everything through Him, everything for Him. The true
+religion, then, must teach us to worship Him only, and to love Him only.
+But as we find ourselves unable to worship what we know not, and to love
+any other object but ourselves, the religion which instructs us in these
+duties must instruct us also of this inability, and teach us also the
+remedies for it. It teaches us that by one man all was lost, and the
+bond broken between God and us, and that by one man the bond is renewed.
+
+We are born so averse to this love of God, and it is so necessary that
+we must be born guilty, or God would be unjust.
+
+
+490
+
+Men, not being accustomed to form merit, but only to recompense it where
+they find it formed, judge of God by themselves.
+
+
+491
+
+The true religion must have as a characteristic the obligation to love
+God. This is very just, and yet no other religion has commanded this;
+ours has done so. It must also be aware of human lust and weakness; ours
+is so. It must have adduced remedies for this; one is prayer. No other
+religion has asked of God to love and follow Him.
+
+
+492
+
+He who hates not in himself his self-love, and that instinct which leads
+him to make himself God, is indeed blinded. Who does not see that there
+is nothing so opposed to justice and truth? For it is false that we
+deserve this, and it is unfair and impossible to attain it, since all
+demand the same thing. It is, then, a manifest injustice which is innate
+in us, of which we cannot get rid, and of which we must get rid.
+
+Yet no religion has indicated that this was a sin; or that we were born
+in it; or that we were obliged to resist it; or has thought of giving us
+remedies for it.
+
+
+493
+
+The true religion teaches our duties; our weaknesses, pride, and lust;
+and the remedies, humility and mortification.
+
+
+494
+
+The true religion must teach greatness and misery; must lead to the
+esteem and contempt of self, to love and to hate.
+
+
+495
+
+If it is an extraordinary blindness to live without investigating what
+we are, it is a terrible one to live an evil life, while believing in
+God.
+
+
+496
+
+Experience makes us see an enormous difference between piety and
+goodness.
+
+
+497
+
+_Against those who, trusting to the mercy of God, live heedlessly,
+without doing good works._--As the two sources of our sins are pride and
+sloth, God has revealed to us two of His attributes to cure them, mercy
+and justice. The property of justice is to humble pride, however holy
+may be our works, _et non intres in judicium_,[183] etc.; and the
+property of mercy is to combat sloth by exhorting to good works,
+according to that passage: "The goodness of God leadeth to
+repentance,"[184] and that other of the Ninevites: "Let us do penance to
+see if peradventure He will pity us."[185] And thus mercy is so far from
+authorising slackness, that it is on the contrary the quality which
+formally attacks it; so that instead of saying, "If there were no mercy
+in God we should have to make every kind of effort after virtue," we
+must say, on the contrary, that it is because there is mercy in God,
+that we must make every kind of effort.
+
+
+498
+
+It is true there is difficulty in entering into godliness. But this
+difficulty does not arise from the religion which begins in us, but from
+the irreligion which is still there. If our senses were not opposed to
+penitence, and if our corruption were not opposed to the purity of God,
+there would be nothing in this painful to us. We suffer only in
+proportion as the vice which is natural to us resists supernatural
+grace. Our heart feels torn asunder between these opposed efforts. But
+it would be very unfair to impute this violence to God, who is drawing
+us on, instead of to the world, which is holding us back. It is as a
+child, which a mother tears from the arms of robbers, in the pain it
+suffers, should love the loving and legitimate violence of her who
+procures its liberty, and detest only the impetuous and tyrannical
+violence of those who detain it unjustly. The most cruel war which God
+can make with men in this life is to leave them without that war which
+He came to bring. "I came to send war,"[186] He says, "and to teach them
+of this war. I came to bring fire and the sword."[187] Before Him the
+world lived in this false peace.
+
+
+499
+
+_External works._--There is nothing so perilous as what pleases God and
+man. For those states, which please God and man, have one property which
+pleases God, and another which pleases men; as the greatness of Saint
+Teresa. What pleased God was her deep humility in the midst of her
+revelations; what pleased men was her light. And so we torment ourselves
+to imitate her discourses, thinking to imitate her conditions, and not
+so much to love what God loves, and to put ourselves in the state which
+God loves.
+
+It is better not to fast, and thereby humbled, than to fast and be
+self-satisfied therewith. The Pharisee and the Publican.[188]
+
+What use will memory be to me, if it can alike hurt and help me, and all
+depends upon the blessing of God, who gives only to things done for Him,
+according to His rules and in His ways, the manner being as important as
+the thing, and perhaps more; since God can bring forth good out of evil,
+and without God we bring forth evil out of good?
+
+
+500
+
+The meaning of the words, good and evil.
+
+
+501
+
+First step: to be blamed for doing evil, and praised for doing good.
+
+Second step: to be neither praised, nor blamed.
+
+
+502
+
+Abraham[189] took nothing for himself, but only for his servants. So the
+righteous man takes for himself nothing of the world, nor the applause
+of the world, but only for his passions, which he uses as their master,
+saying to the one, "Go," and to another, "Come." _Sub te erit appetitus
+tuus._[190] The passions thus subdued are virtues. Even God attributes
+to Himself avarice, jealousy, anger; and these are virtues as well as
+kindness, pity, constancy, which are also passions. We must employ them
+as slaves, and, leaving to them their food, prevent the soul from taking
+any of it. For, when the passions become masters, they are vices; and
+they give their nutriment to the soul, and the soul nourishes itself
+upon it, and is poisoned.
+
+
+503
+
+Philosophers have consecrated the vices by placing them in God Himself.
+Christians have consecrated the virtues.
+
+
+504
+
+The just man acts by faith in the least things; when he reproves his
+servants, he desires their conversion by the Spirit of God, and prays
+God to correct them; and he expects as much from God as from his own
+reproofs, and prays God to bless his corrections. And so in all his
+other actions he proceeds with the Spirit of God; and his actions
+deceive us by reason of the ... or suspension of the Spirit of God in
+him; and he repents in his affliction.
+
+
+505
+
+All things can be deadly to us, even the things made to serve us; as in
+nature walls can kill us, and stairs can kill us, if we do not walk
+circumspectly.
+
+The least movement affects all nature; the entire sea changes because of
+a rock. Thus in grace, the least action affects everything by its
+consequences; therefore everything is important.
+
+In each action we must look beyond the action at our past, present, and
+future state, and at others whom it affects, and see the relations of
+all those things. And then we shall be very cautious.
+
+
+506
+
+Let God not impute to us our sins, that is to say, all the consequences
+and results of our sins, which are dreadful, even those of the smallest
+faults, if we wish to follow them out mercilessly!
+
+
+507
+
+The spirit of grace; the hardness of the heart; external circumstances.
+
+
+508
+
+Grace is indeed needed to turn a man into a saint; and he who doubts it
+does not know what a saint or a man is.
+
+
+509
+
+_Philosophers._--A fine thing to cry to a man who does not know himself,
+that he should come of himself to God! And a fine thing to say so to a
+man who does know himself!
+
+
+510
+
+Man is not worthy of God, but he is not incapable of being made worthy.
+
+It is unworthy of God to unite Himself to wretched man; but it is not
+unworthy of God to pull him out of his misery.
+
+
+511
+
+If we would say that man is too insignificant to deserve communion with
+God, we must indeed be very great to judge of it.
+
+
+512
+
+It is, in peculiar phraseology, wholly the body of Jesus Christ, but it
+cannot be said to be the whole body of Jesus Christ.[191] The union of
+two things without change does not enable us to say that one becomes the
+other; the soul thus being united to the body, the fire to the timber,
+without change. But change is necessary to make the form of the one
+become the form of the other; thus the union of the Word to man. Because
+my body without my soul would not make the body of a man; therefore my
+soul united to any matter whatsoever will make my body. It does not
+distinguish the necessary condition from the sufficient condition; the
+union is necessary, but not sufficient. The left arm is not the right.
+
+Impenetrability is a property of matter.
+
+Identity _de numers_ in regard to the same time requires the identity of
+matter.
+
+Thus if God united my soul to a body in China, the same body, _idem
+numero_, would be in China.
+
+The same river which runs there is _idem numero_ as that which runs at
+the same time in China.
+
+
+513
+
+Why God has established prayer.
+
+1. To communicate to His creatures the dignity of causality.
+2. To teach us from whom our virtue comes.
+3. To make us deserve other virtues by work.
+
+(But to keep His own pre-eminence, He grants prayer to whom He pleases.)
+
+Objection: But we believe that we hold prayer of ourselves.
+
+This is absurd; for since, though having faith, we cannot have virtues,
+how should we have faith? Is there a greater distance between infidelity
+and faith than between faith and virtue?
+
+_Merit._ This word is ambiguous.
+
+_Meruit habere Redemptorem.
+
+Meruit tam sacra membra tangere.
+
+Digno tam sacra membra tangere.
+
+Non sum dignus.[192]
+
+Qui manducat indignus[193]
+
+Dignus est accipere.[194]
+
+Dignare me._
+
+God is only bound according to His promises. He has promised to grant
+justice to prayers; He has never promised prayer only to the children of
+promise.
+
+Saint Augustine has distinctly said that strength would be taken away
+from the righteous. But it is by chance that he said it; for it might
+have happened that the occasion of saying it did not present itself. But
+his principles make us see that when the occasion for it presented
+itself, it was impossible that he should not say it, or that he should
+say anything to the contrary. It is then rather that he was forced to
+say it, when the occasion presented itself, than that he said it, when
+the occasion presented itself, the one being of necessity, the other of
+chance. But the two are all that we can ask.
+
+
+514
+
+The elect will be ignorant of their virtues, and the outcast of the
+greatness of their sins: "Lord, when saw we Thee an hungered, thirsty?"
+etc.[195][196]
+
+
+515
+
+Romans iii, 27. Boasting is excluded. By what law? Of works? nay, but by
+faith. Then faith is not within our power like the deeds of the law, and
+it is given to us in another way.
+
+
+516
+
+Comfort yourselves. It is not from yourselves that you should expect
+grace; but, on the contrary, it is in expecting nothing from yourselves,
+that you must hope for it.
+
+
+517
+
+Every condition, and even the martyrs, have to fear, according to
+Scripture.
+
+The greatest pain of purgatory is the uncertainty of the judgment. _Deus
+absconditus._
+
+
+518
+
+John viii. _Multi crediderunt in eum. Dicebat ergo Jesus: "Si
+manseritis_ ... VERE _mei discipuli eritis, et_ VERITAS LIBERABIT VOS."
+_Responderunt: "Semen Abrah� sumus, et nemini servimus unquam."_
+
+There is a great difference between disciples and true disciples. We
+recognise them by telling them that the truth will make them free; for
+if they answer that they are free, and that it is in their power to come
+out of slavery to the devil, they are indeed disciples, but not true
+disciples.
+
+
+519
+
+The law has not destroyed nature, but has instructed it; grace has not
+destroyed the law, but has made it act. Faith received at baptism is the
+source of the whole life of Christians and of the converted.
+
+
+520
+
+Grace will always be in the world, and nature also; so that the former
+is in some sort natural. And thus there will always be Pelagians, and
+always Catholics, and always strife; because the first birth makes the
+one, and the grace of the second birth the other.
+
+
+521
+
+The law imposed what it did not give. Grace gives what is imposes.
+
+
+522
+
+All faith consists in Jesus Christ and in Adam, and all morality in lust
+and in grace.
+
+
+523
+
+There is no doctrine more appropriate to man than this, which teaches
+him his double capacity of receiving and of losing grace, because of the
+double peril to which he is exposed, of despair or of pride.
+
+
+524
+
+The philosophers did not prescribe feelings suitable to the two states.
+
+They inspired feelings of pure greatness, and that is not man's state.
+
+They inspired feelings of pure littleness, and that is not man's state.
+
+There must be feelings of humility, not from nature, but from penitence,
+not to rest in them, but to go on to greatness. There must be feelings
+of greatness, not from merit, but from grace, and after having passed
+through humiliation.
+
+
+525
+
+Misery induces despair, pride induces presumption. The Incarnation shows
+man the greatness of his misery by the greatness of the remedy which he
+required.
+
+
+526
+
+The knowledge of God without that of man's misery causes pride. The
+knowledge of man's misery without that of God causes despair. The
+knowledge of Jesus Christ constitutes the middle course, because in Him
+we find both God and our misery.
+
+
+527
+
+Jesus Christ is a God whom we approach without pride, and before whom we
+humble ourselves without despair.
+
+
+528
+
+... Not a degradation which renders us incapable of good, nor a holiness
+exempt from evil.
+
+
+529
+
+A person told me one day that on coming from confession he felt great
+joy and confidence. Another told me that he remained in fear. Whereupon
+I thought that these two together would make one good man, and that each
+was wanting in that he had not the feeling of the other. The same often
+happens in other things.
+
+
+530
+
+He who knows the will of his master will be beaten with more blows,
+because of the power he has by his knowledge. _Qui justus est,
+justificetur adhuc_,[197] because of the power he has by justice. From
+him who has received most, will the greatest reckoning be demanded,
+because of the power he has by this help.
+
+
+531
+
+Scripture has provided passages of consolation and of warning for all
+conditions.
+
+Nature seems to have done the same thing by her two infinities, natural
+and moral; for we shall always have the higher and the lower, the more
+clever and the less clever, the most exalted and the meanest, in order
+to humble our pride, and exalt our humility.
+
+
+532
+
+_Comminutum cor_ (Saint Paul). This is the Christian character. _Alba
+has named you, I know you no more_ (Corneille).[198] That is the inhuman
+character. The human character is the opposite.
+
+
+533
+
+There are only two kinds of men: the righteous who believe themselves
+sinners; the rest, sinners, who believe themselves righteous.
+
+
+534
+
+We owe a great debt to those who point out faults. For they mortify us.
+They teach us that we have been despised. They do not prevent our being
+so in the future; for we have many other faults for which we may be
+despised. They prepare for us the exercise of correction and freedom
+from fault.
+
+
+535
+
+Man is so made that by continually telling him he is a fool he believes
+it, and by continually telling it to himself he makes himself believe
+it. For man holds an inward talk with his self alone, which it behoves
+him to regulate well: _Corrumpunt bonos mores colloquia prava_.[199] We
+must keep silent as much as possible and talk with ourselves only of
+God, whom we know to be true; and thus we convince ourselves of the
+truth.
+
+
+536
+
+Christianity is strange. It bids man recognise that he is vile, even
+abominable, and bids him desire to be like God. Without such a
+counterpoise, this dignity would make him horribly vain, or this
+humiliation would make him terribly abject.
+
+
+537
+
+With how little pride does a Christian believe himself united to God!
+With how little humiliation does he place himself on a level with the
+worms of earth!
+
+A glorious manner to welcome life and death, good and evil!
+
+
+538
+
+What difference in point of obedience is there between a soldier and a
+Carthusian monk? For both are equally under obedience and dependent,
+both engaged in equally painful exercises. But the soldier always hopes
+to command, and never attains this, for even captains and princes are
+ever slaves and dependants; still he ever hopes and ever works to attain
+this. Whereas the Carthusian monk makes a vow to be always dependent. So
+they do not differ in their perpetual thraldom, in which both of them
+always exist, but in the hope, which one always has, and the other
+never.
+
+
+539
+
+The hope which Christians have of possessing an infinite good is mingled
+with real enjoyment as well as with fear; for it is not as with those
+who should hope for a kingdom, of which they, being subjects, would have
+nothing; but they hope for holiness, for freedom from injustice, and
+they have something of this.
+
+
+540
+
+None is so happy as a true Christian, nor so reasonable, virtuous, or
+amiable.
+
+
+541
+
+The Christian religion alone makes man altogether _lovable and happy_.
+In honesty, we cannot perhaps be altogether lovable and happy.
+
+
+542
+
+_Preface._--The metaphysical proofs of God are so remote from the
+reasoning of men, and so complicated, that they make little impression;
+and if they should be of service to some, it would be only during the
+moment that they see such demonstration; but an hour afterwards they
+fear they have been mistaken.
+
+_Quod curiositate cognoverunt superbia amiserunt._[200]
+
+This is the result of the knowledge of God obtained without Jesus
+Christ; it is communion without a mediator with the God whom they have
+known without a mediator. Whereas those who have known God by a mediator
+know their own wretchedness.
+
+
+543
+
+The God of the Christians is a God who makes the soul feel that He is
+her only good, that her only rest is in Him, that her only delight is
+in loving Him; and who makes her at the same time abhor the obstacles
+which keep her back, and prevent her from loving God with all her
+strength. Self-love and lust, which hinder us, are unbearable to her.
+Thus God makes her feel that she has this root of self-love which
+destroys her, and which He alone can cure.
+
+
+544
+
+Jesus Christ did nothing but teach men that they loved themselves, that
+they were slaves, blind, sick, wretched, and sinners; that He must
+deliver them, enlighten, bless, and heal them; that this would be
+effected by hating self, and by following Him through suffering and the
+death on the cross.
+
+
+545
+
+Without Jesus Christ man must be in vice and misery; with Jesus Christ
+man is free from vice and misery; in Him is all our virtue and all our
+happiness. Apart from Him there is but vice, misery, darkness, death,
+despair.
+
+
+546
+
+We know God only by Jesus Christ. Without this mediator all communion
+with God is taken away; through Jesus Christ we know God. All those who
+have claimed to know God, and to prove Him without Jesus Christ, have
+had only weak proofs. But in proof of Jesus Christ we have the
+prophecies, which are solid and palpable proofs. And these prophecies,
+being accomplished and proved true by the event, mark the certainty of
+these truths, and therefore the divinity of Christ. In Him then, and
+through Him, we know God. Apart from Him, and without the Scripture,
+without original sin, without a necessary Mediator promised and come, we
+cannot absolutely prove God, nor teach right doctrine and right
+morality. But through Jesus Christ, and in Jesus Christ, we prove God,
+and teach morality and doctrine. Jesus Christ is then the true God of
+men.
+
+But we know at the same time our wretchedness; for this God is none
+other than the Saviour of our wretchedness. So we can only know God well
+by knowing our iniquities. Therefore those who have known God, without
+knowing their wretchedness, have not glorified Him, but have glorified
+themselves. _Quia ... non cognovit per sapientiam ... placuit Deo per
+stultitiam pr�dicationis salvos facere._[201]
+
+
+547
+
+Not only do we know God by Jesus Christ alone, but we know ourselves
+only by Jesus Christ. We know life and death only through Jesus Christ.
+Apart from Jesus Christ, we do not know what is our life, nor our death,
+nor God, nor ourselves.
+
+Thus without the Scripture, which has Jesus Christ alone for its object,
+we know nothing, and see only darkness and confusion in the nature of
+God, and in our own nature.
+
+
+548
+
+It is not only impossible but useless to know God without Jesus Christ.
+They have not departed from Him, but approached; they have not humbled
+themselves, but ...
+
+_Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est,
+adscribat sibi._
+
+
+549
+
+I love poverty because He loved it. I love riches because they afford me
+the means of helping the very poor. I keep faith with everybody; I do
+not render evil to those who wrong me, but I wish them a lot like mine,
+in which I receive neither evil nor good from men. I try to be just,
+true, sincere, and faithful to all men; I have a tender heart for those
+to whom God has more closely united me; and whether I am alone, or seen
+of men, I do all my actions in the sight of God, who must judge of them,
+and to whom I have consecrated them all.
+
+These are my sentiments; and every day of my life I bless my Redeemer,
+who has implanted them in me, and who, of a man full of weakness, of
+miseries, of lust, of pride, and of ambition, has made a man free from
+all these evils by the power of His grace, to which all the glory of it
+is due, as of myself I have only misery and error.
+
+
+550
+
+_Dignior plagis quam osculis non timeo quia amo._
+
+
+551
+
+_The Sepulchre of Jesus Christ._--Jesus Christ was dead, but seen on the
+Cross. He was dead, and hidden in the Sepulchre.
+
+Jesus Christ was buried by the saints alone.
+
+Jesus Christ wrought no miracle at the Sepulchre.
+
+Only the saints entered it.
+
+It is there, not on the Cross, that Jesus Christ takes a new life.
+
+It is the last mystery of the Passion and the Redemption.
+
+Jesus Christ had nowhere to rest on earth but in the Sepulchre.
+
+His enemies only ceased to persecute Him at the Sepulchre.
+
+
+552
+
+_The Mystery of Jesus._--Jesus suffers in His passions the torments
+which men inflict upon Him; but in His agony He suffers the torments
+which He inflicts on Himself; _turbare semetipsum_.[202] This is a
+suffering from no human, but an almighty hand, for He must be almighty
+to bear it.
+
+Jesus seeks some comfort at least in His three dearest friends, and they
+are asleep. He prays them to bear with Him for a little, and they leave
+Him with entire indifference, having so little compassion that it could
+not prevent their sleeping even for a moment. And thus Jesus was left
+alone to the wrath of God.
+
+Jesus is alone on the earth, without any one not only to feel and share
+His suffering, but even to know of it; He and Heaven were alone in that
+knowledge.
+
+Jesus is in a garden, not of delight as the first Adam, where he lost
+himself and the whole human race, but in one of agony, where He saved
+Himself and the whole human race.
+
+He suffers this affliction and this desertion in the horror of night.
+
+I believe that Jesus never complained but on this single occasion; but
+then He complained as if he could no longer bear His extreme suffering.
+"My soul is sorrowful, even unto death."[203]
+
+Jesus seeks companionship and comfort from men. This is the sole
+occasion in all His life, as it seems to me. But He receives it not, for
+His disciples are asleep.
+
+Jesus will be in agony even to the end of the world. We must not sleep
+during that time.
+
+Jesus, in the midst of this universal desertion, including that of His
+own friends chosen to watch with Him, finding them asleep, is vexed
+because of the danger to which they expose, not Him, but themselves; He
+cautions them for their own safety and their own good, with a sincere
+tenderness for them during their ingratitude, and warns them that the
+spirit is willing and the flesh weak.
+
+Jesus, finding them still asleep, without being restrained by any
+consideration for themselves or for Him, has the kindness not to waken
+them, and leaves them in repose.
+
+Jesus prays, uncertain of the will of His Father, and fears death; but,
+when He knows it, He goes forward to offer Himself to death. _Eamus.
+Processit_[204] (John).
+
+Jesus asked of men and was not heard.
+
+Jesus, while His disciples slept, wrought their salvation. He has
+wrought that of each of the righteous while they slept, both in their
+nothingness before their birth, and in their sins after their birth.
+
+He prays only once that the cup pass away, and then with submission; and
+twice that it come if necessary.
+
+Jesus is weary.
+
+Jesus, seeing all His friends asleep and all His enemies wakeful,
+commits Himself entirely to His Father.
+
+Jesus does not regard in Judas his enmity, but the order of God, which
+He loves and admits, since He calls him friend.
+
+Jesus tears Himself away from His disciples to enter into His agony; we
+must tear ourselves away from our nearest and dearest to imitate Him.
+
+Jesus being in agony and in the greatest affliction, let us pray longer.
+
+We implore the mercy of God, not that He may leave us at peace in our
+vices, but that He may deliver us from them.
+
+If God gave us masters by His own hand, oh! how necessary for us to obey
+them with a good heart! Necessity and events follow infallibly.
+
+--"Console thyself, thou wouldst not seek Me, if thou hadst not found
+Me.
+
+"I thought of thee in Mine agony, I have sweated such drops of blood for
+thee.
+
+"It is tempting Me rather than proving thyself, to think if thou wouldst
+do such and such a thing on an occasion which has not happened; I shall
+act in thee if it occur.
+
+"Let thyself be guided by My rules; see how well I have led the Virgin
+and the saints who have let Me act in them.
+
+"The Father loves all that I do.
+
+"Dost thou wish that it always cost Me the blood of My humanity, without
+thy shedding tears?
+
+"Thy conversion is My affair; fear not, and pray with confidence as for
+Me.
+
+"I am present with thee by My Word in Scripture, by My Spirit in the
+Church and by inspiration, by My power in the priests, by My prayer in
+the faithful.
+
+"Physicians will not heal thee, for thou wilt die at last. But it is I
+who heal thee, and make the body immortal.
+
+"Suffer bodily chains and servitude, I deliver thee at present only from
+spiritual servitude.
+
+"I am more a friend to thee than such and such an one, for I have done
+for thee more than they, they would not have suffered what I have
+suffered from thee, and they would not have died for thee as I have done
+in the time of thine infidelities and cruelties, and as I am ready to
+do, and do, among my elect and at the Holy Sacrament."
+
+"If thou knewest thy sins, thou wouldst lose heart."
+
+--I shall lose it then, Lord, for on Thy assurance I believe their
+malice.
+
+--"No, for I, by whom thou learnest, can heal thee of them, and what I
+say to thee is a sign that I will heal thee. In proportion to thy
+expiation of them, thou wilt know them, and it will be said to thee:
+'Behold, thy sins are forgiven thee.' Repent, then, for thy hidden sins,
+and for the secret malice of those which thou knowest."
+
+--Lord, I give Thee all.
+
+--"I love thee more ardently than thou hast loved thine abominations,
+_ut immundus pro luto_.
+
+"To Me be the glory, not to thee, worm of the earth.
+
+"Ask thy confessor, when My own words are to thee occasion of evil,
+vanity, or curiosity."
+
+--I see in me depths of pride, curiosity, and lust. There is no relation
+between me and God, nor Jesus Christ the Righteous. But He has been made
+sin for me; all Thy scourges are fallen upon Him. He is more abominable
+than I, and, far from abhorring me, He holds Himself honoured that I go
+to Him and succour Him.
+
+But He has healed Himself, and still more so will He heal me.
+
+I must add my wounds to His, and join myself to Him; and He will save me
+in saving Himself. But this must not be postponed to the future.
+
+_Eritis sicut dii scientes bonum et malum._[205] Each one creates his
+god, when judging, "This is good or bad"; and men mourn or rejoice too
+much at events.
+
+Do little things as though they were great, because of the majesty of
+Jesus Christ who does them in us, and who lives our life; and do the
+greatest things as though they were little and easy, because of His
+omnipotence.
+
+
+553
+
+It seems to me that Jesus Christ only allowed His wounds to be touched
+after His resurrection: _Noli me tangere._[206] We must unite ourselves
+only to His sufferings.
+
+At the Last Supper He gave Himself in communion as about to die; to the
+disciples at Emmaus as risen from the dead; to the whole Church as
+ascended into heaven.
+
+
+554
+
+"Compare not thyself with others, but with Me. If thou dost not find Me
+in those with whom thou comparest thyself, thou comparest thyself to one
+who is abominable. If thou findest Me in them, compare thyself to Me.
+But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it
+is one who is abominable. If it is I, thou comparest Me to Myself. Now I
+am God in all.
+
+"I speak to thee, and often counsel thee, because thy director cannot
+speak to thee, for I do not want thee to lack a guide.
+
+"And perhaps I do so at his prayers, and thus he leads thee without thy
+seeing it. Thou wouldst not seek Me, if thou didst not possess Me.
+
+"Be not therefore troubled."
+
+
+
+
+SECTION VIII
+
+THE FUNDAMENTALS OF THE CHRISTIAN RELIGION
+
+
+555
+
+... Men blaspheme what they do not know. The Christian religion consists
+in two points. It is of equal concern to men to know them, and it is
+equally dangerous to be ignorant to them. And it is equally of God's
+mercy that He has given indications of both.
+
+And yet they take occasion to conclude that one of these points does not
+exist, from that which should have caused them to infer the other. The
+sages who have said there is only one God have been persecuted, the Jews
+were hated, and still more the Christians. They have seen by the light
+of nature that if there be a true religion on earth, the course of all
+things must tend to it as to a centre.
+
+The whole course of things must have for its object the establishment
+and the greatness of religion. Men must have within them feelings suited
+to what religion teaches us. And, finally, religion must so be the
+object and centre to which all things tend, that whoever knows the
+principles of religion can give an explanation both of the whole nature
+of man in particular, and of the whole course of the world in general.
+
+And on this ground they take occasion to revile the Christian religion,
+because they misunderstand it. They imagine that it consists simply in
+the worship of a God considered as great, powerful, and eternal; which
+is strictly deism, almost as far removed from the Christian religion as
+atheism, which is its exact opposite. And thence they conclude that this
+religion is not true, because they do not see that all things concur to
+the establishment of this point, that God does not manifest Himself to
+men with all the evidence which He could show.
+
+But let them conclude what they will against deism, they will conclude
+nothing against the Christian religion, which properly consists in the
+mystery of the Redeemer, who, uniting in Himself the two natures, human
+and divine, has redeemed men from the corruption of sin in order to
+reconcile them in His divine person to God.
+
+The Christian religion, then, teaches men these two truths; that there
+is a God whom men can know, and that there is a corruption in their
+nature which renders them unworthy of Him. It is equally important to
+men to know both these points; and it is equally dangerous for man to
+know God without knowing his own wretchedness, and to know his own
+wretchedness without knowing the Redeemer who can free him from it. The
+knowledge of only one of these points gives rise either to the pride of
+philosophers, who have known God, and not their own wretchedness, or to
+the despair of atheists, who know their own wretchedness, but not the
+Redeemer.
+
+And, as it is alike necessary to man to know these two points, so is it
+alike merciful of God to have made us know them. The Christian religion
+does this; it is in this that it consists.
+
+Let us herein examine the order of the world, and see if all things do
+not tend to establish these two chief points of this religion: Jesus
+Christ is the end of all, and the centre to which all tends. Whoever
+knows Him knows the reason of everything.
+
+Those who fall into error err only through failure to see one of these
+two things. We can then have an excellent knowledge of God without that
+of our own wretchedness, and of our own wretchedness without that of
+God. But we cannot know Jesus Christ without knowing at the same time
+both God and our own wretchedness.
+
+Therefore I shall not undertake here to prove by natural reasons either
+the existence of God, or the Trinity, or the immortality of the soul, or
+anything of that nature; not only because I should not feel myself
+sufficiently able to find in nature arguments to convince hardened
+atheists, but also because such knowledge without Jesus Christ is
+useless and barren. Though a man should be convinced that numerical
+proportions are immaterial truths, eternal and dependent on a first
+truth, in which they subsist, and which is called God, I should not
+think him far advanced towards his own salvation.
+
+The God of Christians is not a God who is simply the author of
+mathematical truths, or of the order of the elements; that is the view
+of heathens and Epicureans. He is not merely a God who exercises His
+providence over the life and fortunes of men, to bestow on those who
+worship Him a long and happy life. That was the portion of the Jews. But
+the God of Abraham, the God of Isaac, the God of Jacob, the God of
+Christians, is a God of love and of comfort, a God who fills the soul
+and heart of those whom He possesses, a God who makes them conscious of
+their inward wretchedness, and His infinite mercy, who unites Himself to
+their inmost soul, who fills it with humility and joy, with confidence
+and love, who renders them incapable of any other end than Himself.
+
+All who seek God without Jesus Christ, and who rest in nature, either
+find no light to satisfy them, or come to form for themselves a means of
+knowing God and serving Him without a mediator. Thereby they fall either
+into atheism, or into deism, two things which the Christian religion
+abhors almost equally.
+
+Without Jesus Christ the world would not exist; for it should needs be
+either that it would be destroyed or be a hell.
+
+If the world existed to instruct man of God, His divinity would shine
+through every part in it in an indisputable manner; but as it exists
+only by Jesus Christ, and for Jesus Christ, and to teach men both their
+corruption and their redemption, all displays the proofs of these two
+truths.
+
+All appearance indicates neither a total exclusion nor a manifest
+presence of divinity, but the presence of a God who hides Himself.
+Everything bears this character.
+
+... Shall he alone who knows his nature know it only to be miserable?
+Shall he alone who knows it be alone unhappy?
+
+... He must not see nothing at all, nor must he see sufficient for him
+to believe he possesses it; but he must see enough to know that he has
+lost it. For to know of his loss, he must see and not see; and that is
+exactly the state in which he naturally is.
+
+... Whatever part he takes, I shall not leave him at rest ...
+
+
+556
+
+... It is then true that everything teaches man his condition, but he
+must understand this well. For it is not true that all reveals God, and
+it is not true that all conceals God. But it is at the same time true
+that He hides Himself from those who tempt Him, and that He reveals
+Himself to those who seek Him, because men are both unworthy and capable
+of God; unworthy by their corruption capable by their original nature.
+
+
+557
+
+What shall we conclude from all our darkness, but our unworthiness?
+
+
+558
+
+If there never had been any appearance of God, this eternal deprivation
+would have been equivocal, and might have as well corresponded with the
+absence of all divinity, as with the unworthiness of men to know Him;
+but His occasional, though not continual, appearances remove the
+ambiguity, If He appeared once, He exists always; and thus we cannot but
+conclude both that there is a God, and that men are unworthy of Him.
+
+
+559
+
+We do not understand the glorious state of Adam, nor the nature of his
+sin, nor the transmission of it to us. These are matters which took
+place under conditions of a nature altogether different from our own,
+and which transcend our present understanding.
+
+The knowledge of all this is useless to us as a means of escape from it;
+and all that we are concerned to know, is that we are miserable,
+corrupt, separated from God, but ransomed by Jesus Christ, whereof we
+have wonderful proofs on earth.
+
+So the two proofs of corruption and redemption are drawn from the
+ungodly, who live in indifference to religion, and from the Jews who are
+irreconcilable enemies.
+
+
+560
+
+There are two ways of proving the truths of our religion; one by the
+power of reason, the other by the authority of him who speaks.
+
+We do not make use of the latter, but of the former. We do not say,
+"This must be believed, for Scripture, which says it, is divine." But we
+say that it must be believed for such and such a reason, which are
+feeble arguments, as reason may be bent to everything.
+
+
+561
+
+There is nothing on earth that does not show either the wretchedness of
+man, or the mercy of God; either the weakness of man without God, or the
+strength of man with God.
+
+
+562
+
+It will be one of the confusions of the damned to see that they are
+condemned by their own reason, by which they claimed to condemn the
+Christian religion.
+
+
+563
+
+The prophecies, the very miracles and proofs of our religion, are not of
+such a nature that they can be said to be absolutely convincing. But
+they are also of such a kind that it cannot be said that it is
+unreasonable to believe them. Thus there is both evidence and obscurity
+to enlighten some and confuse others. But the evidence is such that it
+surpasses, or at least equals, the evidence to the contrary; so that it
+is not reason which can determine men not to follow it, and thus it can
+only be lust or malice of heart. And by this means there is sufficient
+evidence to condemn, and insufficient to convince; so that it appears in
+those who follow it, that it is grace, and not reason, which makes them
+follow it; and in those who shun it, that it is lust, not reason, which
+makes them shun it.
+
+_Vere discipuli, vere Isra�lita, vere liberi, vere cibus._[207]
+
+
+564
+
+Recognise, then, the truth of religion in the very obscurity of
+religion, in the little light we have of it, and in the indifference
+which we have to knowing it.
+
+
+565
+
+We understand nothing of the works of God, if we do not take as a
+principle that He has willed to blind some, and enlighten others.
+
+
+566
+
+The two contrary reasons. We must begin with that; without that we
+understand nothing, and all is heretical; and we must even add at the
+end of each truth that the opposite truth is to be remembered.
+
+
+567
+
+_Objection._ The Scripture is plainly full of matters not dictated by
+the Holy Spirit.--_Answer._ Then they do not harm faith.--_Objection._
+But the Church has decided that all is of the Holy Spirit.--_Answer._ I
+answer two things: first, the Church has not so decided; secondly, if
+she should so decide, it could be maintained.
+
+Do you think that the prophecies cited in the Gospel are related to make
+you believe? No, it is to keep you from believing.
+
+
+568
+
+_Canonical._--The heretical books in the beginning of the Church serve
+to prove the canonical.
+
+
+569
+
+To the chapter on the _Fundamentals_ must be added that on _Typology_
+touching the reason of types: why Jesus Christ was prophesied as to His
+first coming; why prophesied obscurely as to the manner.
+
+
+570
+
+_The reason why. Types._--[They had to deal with a carnal people and to
+render them the depositary of the spiritual covenant.] To give faith to
+the Messiah, it was necessary there should have been precedent
+prophecies, and that these should be conveyed by persons above
+suspicion, diligent, faithful, unusually zealous, and known to all the
+world.
+
+To accomplish all this, God chose this carnal people, to whom He
+entrusted the prophecies which foretell the Messiah as a deliverer, and
+as a dispenser of those carnal goods which this people loved. And thus
+they have had an extraordinary passion for their prophets, and, in sight
+of the whole world, have had charge of these books which foretell their
+Messiah, assuring all nations that He should come, and in the way
+foretold in the books, which they held open to the whole world. Yet this
+people, deceived by the poor and ignominious advent of the Messiah, have
+been His most cruel enemies. So that they, the people least open to
+suspicion in the world of favouring us, the most strict and most zealous
+that can be named for their law and their prophets, have kept the books
+incorrupt. Hence those who have rejected and crucified Jesus Christ, who
+has been to them an offence, are those who have charge of the books
+which testify of Him, and state that He will be an offence and rejected.
+Therefore they have shown it was He by rejecting Him, and He has been
+alike proved both by the righteous Jews who received Him, and by the
+unrighteous who rejected Him, both facts having been foretold.
+
+Wherefore the prophecies have a hidden and spiritual meaning, to which
+this people were hostile, under the carnal meaning which they loved. If
+the spiritual meaning had been revealed, they would not have loved it,
+and, unable to bear it, they would not have been zealous of the
+preservation of their books and their ceremonies; and if they had loved
+these spiritual promises, and had preserved them incorrupt till the time
+of the Messiah, their testimony would have had no force, because they
+had been his friends.
+
+Therefore it was well that the spiritual meaning should be concealed;
+but, on the other hand, if this meaning had been so hidden as not to
+appear at all, it could not have served as a proof of the Messiah. What
+then was done? In a crowd of passages it has been hidden under the
+temporal meaning, and in a few has been clearly revealed; besides that
+the time and the state of the world have been so clearly foretold that
+it is clearer than the sun. And in some places this spiritual meaning is
+so clearly expressed, that it would require a blindness like that which
+the flesh imposes on the spirit when it is subdued by it, not to
+recognise it.
+
+See, then, what has been the prudence of God. This meaning is concealed
+under another in an infinite number of passages, and in some, though
+rarely, it is revealed; but yet so that the passages in which it is
+concealed are equivocal, and can suit both meanings; whereas the
+passages where it is disclosed are unequivocal, and can only suit the
+spiritual meaning.
+
+So that this cannot lead us into error, and could only be misunderstood
+by so carnal a people.
+
+For when blessings are promised in abundance, what was to prevent them
+from understanding the true blessings, but their covetousness, which
+limited the meaning to worldly goods? But those whose only good was in
+God referred them to God alone. For there are two principles, which
+divide the wills of men, covetousness and charity. Not that covetousness
+cannot exist along with faith in God, nor charity with worldly riches;
+but covetousness uses God, and enjoys the world, and charity is the
+opposite.
+
+Now the ultimate end gives names to things. All which prevents us from
+attaining it, is called an enemy to us. Thus the creatures, however
+good, are the enemies of the righteous, when they turn them away from
+God, and God Himself is the enemy of those whose covetousness He
+confounds.
+
+Thus as the significance of the word "enemy" is dependent on the
+ultimate end, the righteous understood by it their passions, and the
+carnal the Babylonians; and so these terms were obscure only for the
+unrighteous. And this is what Isaiah says: _Signa legem in electis
+meis_,[208] and that Jesus Christ shall be a stone of stumbling. But,
+"Blessed are they who shall not be offended in him." Hosea,[209] _ult._,
+says excellently, "Where is the wise? and he shall understand what I
+say. The righteous shall know them, for the ways of God are right; but
+the transgressors shall fall therein."
+
+
+571
+
+Hypothesis that the apostles were impostors.--The time clearly, the
+manner obscurely.--Five typical proofs.
+
+        {1600 prophets.
+   2000 {
+        { 400 scattered.
+
+
+572
+
+_Blindness of Scripture._--"The Scripture," said the Jews, "says that we
+shall not know whence Christ will come (John vii, 27, and xii, 34). The
+Scripture says that Christ abideth for ever, and He said that He should
+die." Therefore, says Saint John,[210] they believed not, though He had
+done so many miracles, that the word of Isaiah might be fulfilled: "He
+hath blinded them," etc.
+
+
+573
+
+_Greatness._--Religion is so great a thing that it is right that those
+who will not take the trouble to seek it, if it be obscure, should be
+deprived of it. Why, then, do any complain, if it be such as can be
+found by seeking?
+
+
+574
+
+All things work together for good to the elect, even the obscurities of
+Scripture; for they honour them because of what is divinely clear. And
+all things work together for evil to the rest of the world, even what is
+clear; for they revile such, because of the obscurities which they do
+not understand.
+
+
+575
+
+_The general conduct of the world towards the Church: God willing to
+blind and to enlighten._--The event having proved the divinity of these
+prophecies, the rest ought to be believed. And thereby we see the order
+of the world to be of this kind. The miracles of the Creation and the
+Deluge being forgotten, God sends the law and the miracles of Moses, the
+prophets who prophesied particular things; and to prepare a lasting
+miracle, He prepares prophecies and their fulfilment; but, as the
+prophecies could be suspected, He desires to make them above suspicion,
+etc.
+
+
+576
+
+God has made the blindness of this people subservient to the good of the
+elect.
+
+
+577
+
+There is sufficient clearness to enlighten the elect, and sufficient
+obscurity to humble them. There is sufficient obscurity to blind the
+reprobate, and sufficient clearness to condemn them, and make them
+inexcusable.--Saint Augustine, Montaigne, S�bond.
+
+The genealogy of Jesus Christ in the Old Testament is intermingled with
+so many others that are useless, that it cannot be distinguished. If
+Moses had kept only the record of the ancestors of Christ, that might
+have been too plain. If he had not noted that of Jesus Christ, it might
+not have been sufficiently plain. But, after all, whoever looks closely
+sees that of Jesus Christ expressly traced through Tamar,[211]
+Ruth,[212] etc.
+
+Those who ordained these sacrifices, knew their uselessness; those who
+have declared their uselessness, have not ceased to practise them.
+
+If God had permitted only one religion, it had been too easily known;
+but when we look at it closely, we clearly discern the truth amidst this
+confusion.
+
+_The premiss._--Moses was a clever man. If, then, he ruled himself by
+his reason, he would say nothing clearly which was directly against
+reason.
+
+Thus all the very apparent weaknesses are strength. Example; the two
+genealogies in Saint Matthew and Saint Luke. What can be clearer than
+that this was not concerted?
+
+
+578
+
+God (and the Apostles), foreseeing that the seeds of pride would make
+heresies spring up, and being unwilling to give them occasion to arise
+from correct expressions, has put in Scripture and the prayers of the
+Church contrary words and sentences to produce their fruit in time.
+
+So in morals He gives charity, which produces fruits contrary to lust.
+
+
+579
+
+Nature has some perfections to show that she is the image of God, and
+some defects to show that she is only His image.
+
+
+580
+
+God prefers rather to incline the will than the intellect. Perfect
+clearness would be of use to the intellect, and would harm the will. To
+humble pride.
+
+
+581
+
+We make an idol of truth itself; for truth apart from charity is not
+God, but His image and idol, which we must neither love nor worship; and
+still less must we love or worship its opposite, namely, falsehood.
+
+I can easily love total darkness; but if God keeps me in a state of
+semi-darkness, such partial darkness displeases me, and, because I do
+not see therein the advantage of total darkness, it is unpleasant to me.
+This is a fault, and a sign that I make for myself an idol of darkness,
+apart from the order of God. Now only His order must be worshipped.
+
+
+582
+
+The feeble-minded are people who know the truth, but only affirm it so
+far as consistent with their own interest. But, apart from that, they
+renounce it.
+
+
+583
+
+The world exists for the exercise of mercy and judgment, not as if men
+were placed in it out of the hands of God, but as hostile to God; and to
+them He grants by grace sufficient light, that they may return to Him,
+if they desire to seek and follow Him; and also that they may be
+punished, if they refuse to seek or follow Him.
+
+
+584
+
+_That God has willed to hide Himself._--If there were only one religion,
+God would indeed be manifest. The same would be the case, if there were
+no martyrs but in our religion.
+
+God being thus hidden, every religion which does not affirm that God is
+hidden, is not true; and every religion which does not give the reason
+of it, is not instructive. Our religion does, all this: _Vere tu es Deus
+absconditus._
+
+
+585
+
+If there were no obscurity, man would not be sensible of his corruption;
+if there were no light, man would not hope for a remedy. Thus, it is not
+only fair, but advantageous to us, that God be partly hidden and partly
+revealed; since it is equally dangerous to man to know God without
+knowing his own wretchedness, and to know his own wretchedness without
+knowing God.
+
+
+586
+
+This religion, so great in miracles, saints, blameless Fathers, learned
+and great witnesses, martyrs, established kings as David, and Isaiah, a
+prince of the blood, and so great in science, after having displayed all
+her miracles and all her wisdom, rejects all this, and declares that she
+has neither wisdom nor signs, but only the cross and foolishness.
+
+For those, who, by these signs and that wisdom, have deserved your
+belief, and who have proved to you their character, declare to you that
+nothing of all this can change you, and render you capable of knowing
+and loving God, but the power of the foolishness of the cross without
+wisdom and signs, and not the signs without this power. Thus our
+religion is foolish in respect to the effective cause, and wise in
+respect to the wisdom which prepares it.
+
+
+587
+
+Our religion is wise and foolish. Wise, because it is the most learned,
+and the most founded on miracles, prophecies, etc. Foolish, because it
+is not all this which makes us belong to it. This makes us indeed
+condemn those who do not belong to it; but it does not cause belief in
+those who do belong to it. It is the cross that makes them believe, _ne
+evacuata sit crux_. And so Saint Paul, who came with wisdom and signs,
+says that he has come neither with wisdom nor with signs; for he came to
+convert. But those who come only to convince, can say that they come
+with wisdom and with signs.
+
+
+
+
+SECTION IX
+
+PERPETUITY
+
+
+588
+
+_On the fact that the Christian religion is not the only religion._--So
+far is this from being a reason for believing that it is not the true
+one, that, on the contrary, it makes us see that it is so.
+
+
+589
+
+Men must be sincere in all religions; true heathens, true Jews, true
+Christians.
+
+
+590
+
+         J. C.
+Heathens __|__ Mahomet
+        \     /
+       Ignorance
+        of God.
+
+
+591
+
+_The falseness of other religions._--They have no witnesses. Jews have.
+God defies other religions to produce such signs: Isaiah xliii, 9; xliv,
+8.
+
+
+592
+
+_History of China._[213]-I believe only the histories, whose witnesses
+got themselves killed.
+
+[Which is the more credible of the two, Moses or China?]
+
+It is not a question of seeing this summarily. I tell you there is in it
+something to blind, and something to enlighten.
+
+By this one word I destroy all your reasoning. "But China obscures," say
+you; and I answer, "China obscures, but there is clearness to be found;
+seek it."
+
+Thus all that you say makes for one of the views, and not at all against
+the other. So this serves, and does no harm.
+
+We must then see this in detail; we must put the papers on the table.
+
+
+593
+
+_Against the history of China._ The historians of Mexico, the five
+suns,[214] of which the last is only eight hundred years old.
+
+The difference between a book accepted by a nation, and one which makes
+a nation.
+
+
+594
+
+Mahomet was without authority. His reasons then should have been very
+strong, having only their own force. What does he say then, that we must
+believe him?
+
+
+595
+
+The Psalms are chanted throughout the whole world.
+
+Who renders testimony to Mahomet? Himself. Jesus Christ[215] desires His
+own testimony to be as nothing.
+
+The quality of witnesses necessitates their existence always and
+everywhere; and he, miserable creature, is alone.
+
+
+596
+
+_Against Mahomet._--The Koran is not more of Mahomet than the Gospel is
+of Saint Matthew, for it is cited by many authors from age to age. Even
+its very enemies, Celsus and Porphyry, never denied it.
+
+The Koran says Saint Matthew was an honest man.[216] Therefore Mahomet
+was a false prophet for calling honest men wicked, or for not agreeing
+with what they have said of Jesus Christ.
+
+
+597
+
+It is not by that which is obscure in Mahomet, and which may be
+interpreted in a mysterious sense, that I would have him judged, but by
+what is clear, as his paradise and the rest. In that he is ridiculous.
+And since what is clear is ridiculous, it is not right to take his
+obscurities for mysteries.
+
+It is not the same with the Scripture. I agree that there are in it
+obscurities as strange as those of Mahomet; but there are admirably
+clear passages, and the prophecies are manifestly fulfilled. The cases
+are therefore not on a par. We must not confound, and put on one level
+things which only resemble each other in their obscurity, and not in the
+clearness, which requires us to reverence the obscurities.
+
+
+598
+
+_The difference between Jesus Christ and Mahomet._--Mahomet was not
+foretold; Jesus Christ was foretold.
+
+Mahomet slew; Jesus Christ caused His own to be slain.
+
+Mahomet forbade reading; the Apostles ordered reading.
+
+In fact the two are so opposed, that if Mahomet took the way to succeed
+from a worldly point of view, Jesus Christ, from the same point of view,
+took the way to perish. And instead of concluding that, since Mahomet
+succeeded, Jesus Christ might well have succeeded, we ought to say that
+since Mahomet succeeded, Jesus Christ should have failed.
+
+
+599
+
+Any man can do what Mahomet has done; for he performed no miracles, he
+was not foretold. No man can do what Christ has done.
+
+
+600
+
+The heathen religion has no foundation [at the present day. It is said
+once to have had a foundation by the oracles which spoke. But what are
+the books which assure us of this? Are they so worthy of belief on
+account of the virtue of their authors? Have they been preserved with
+such care that we can be sure that they have not been meddled with?]
+
+The Mahometan religion has for a foundation the Koran and Mahomet. But
+has this prophet, who was to be the last hope of the world, been
+foretold? What sign has he that every other man has not, who chooses to
+call himself a prophet? What miracles does he himself say that he has
+done? What mysteries has he taught, even according to his own tradition?
+What was the morality, what the happiness held out by him?
+
+The Jewish religion must be differently regarded in the tradition of the
+Holy Bible, and in the tradition of the people. Its morality and
+happiness are absurd in the tradition of the people, but are admirable
+in that of the Holy Bible. (And all religion is the same; for the
+Christian religion is very different in the Holy Bible and in the
+casuists.) The foundation is admirable; it is the most ancient book in
+the world, and the most authentic; and whereas Mahomet, in order to make
+his own book continue in existence, forbade men to read it, Moses,[217]
+for the same reason, ordered every one to read his.
+
+Our religion is so divine that another divine religion has only been the
+foundation of it.
+
+
+601
+
+_Order._--To see what is clear and indisputable in the whole state of
+the Jews.
+
+
+602
+
+The Jewish religion is wholly divine in its authority, its duration, its
+perpetuity, its morality, its doctrine, and its effects.
+
+
+603
+
+The only science contrary to common sense and human nature is that alone
+which has always existed among men.
+
+
+604
+
+The only religion contrary to nature, to common sense, and to our
+pleasure, is that alone which has always existed.
+
+
+605
+
+No religion but our own has taught that man is born in sin. No sect of
+philosophers has said this. Therefore none have declared the truth.
+
+No sect or religion has always existed on earth, but the Christian
+religion.
+
+
+606
+
+Whoever judges of the Jewish religion by its coarser forms will
+misunderstand it. It is to be seen in the Holy Bible, and in the
+tradition of the prophets, who have made it plain enough that they did
+not interpret the law according to the letter. So our religion is divine
+in the Gospel, in the Apostles, and in tradition; but it is absurd in
+those who tamper with it.
+
+The Messiah, according to the carnal Jews, was to be a great temporal
+prince. Jesus Christ, according to carnal Christians,[218] has come to
+dispense us from the love of God, and to give us sacraments which shall
+do everything without our help. Such is not the Christian religion, nor
+the Jewish. True Jews and true Christians have always expected a Messiah
+who should make them love God, and by that love triumph over their
+enemies.
+
+
+607
+
+The carnal Jews hold a midway place between Christians and heathens. The
+heathens know not God, and love the world only. The Jews know the true
+God, and love the world only. The Christians know the true God, and love
+not the world. Jews and heathens love the same good. Jews and Christians
+know the same God.
+
+The Jews were of two kinds; the first had only heathen affections, the
+other had Christian affections.
+
+
+608
+
+There are two kinds of men in each religion: among the heathen,
+worshippers of beasts, and the worshippers of the one only God of
+natural religion; among the Jews, the carnal, and the spiritual, who
+were the Christians of the old law; among Christians, the
+coarser-minded, who are the Jews of the new law. The carnal Jews looked
+for a carnal Messiah; the coarser Christians believe that the Messiah
+has dispensed them from the love of God; true Jews and true Christians
+worship a Messiah who makes them love God.
+
+
+609
+
+_To show that the true Jews and the true Christians have but the same
+religion._--The religion of the Jews seemed to consist essentially in
+the fatherhood of Abraham, in circumcision, in sacrifices, in
+ceremonies, in the Ark, in the temple, in Jerusalem, and, finally, in
+the law, and in the covenant with Moses.
+
+I say that it consisted in none of those things, but only in the love of
+God, and that God disregarded all the other things.
+
+That God did not accept the posterity of Abraham.
+
+That the Jews were to be punished like strangers, if they transgressed.
+_Deut._ viii, 19; "If thou do at all forget the Lord thy God, and walk
+after other gods, I testify against you this day that ye shall surely
+perish, as the nations which the Lord destroyeth before your face."
+
+That strangers, if they loved God, were to be received by Him as the
+Jews. _Isaiah_ lvi, 3: "Let not the stranger say, 'The Lord will not
+receive me.' The strangers who join themselves unto the Lord to serve
+Him and love Him, will I bring unto my holy mountain, and accept therein
+sacrifices, for mine house is a house of prayer."
+
+That the true Jews considered their merit to be from God only, and not
+from Abraham. _Isaiah_ lxiii, 16; "Doubtless thou art our Father, though
+Abraham be ignorant of us, and Israel acknowledge us not. Thou art our
+Father and our Redeemer."
+
+Moses himself told them that God would not accept persons. _Deut._ x,
+17: "God," said he, "regardeth neither persons nor sacrifices."
+
+The Sabbath was only a sign, _Exod._ xxxi, 13; and in memory of the
+escape from Egypt, _Deut._ v, 19. Therefore it is no longer necessary,
+since Egypt must be forgotten.
+
+Circumcision was only a sign, _Gen._ xvii, 11. And thence it came to
+pass that, being in the desert, they were not circumcised because they
+could not be confounded with other peoples; and after Jesus Christ came,
+it was no longer necessary.
+
+That the circumcision of the heart is commanded. _Deut._ x, 16;
+_Jeremiah_ iv, 4: "Be ye circumcised in heart; take away the
+superfluities of your heart, and harden yourselves not. For your God is
+a mighty God, strong and terrible, who accepteth not persons."
+
+That God said He would one day do it. _Deut._ xxx, 6; "God will
+circumcise thine heart, and the heart of thy seed, that thou mayest love
+Him with all thine heart."
+
+That the uncircumcised in heart shall be judged. _Jeremiah_ ix, 26: For
+God will judge the uncircumcised peoples, and all the people of Israel,
+because he is "uncircumcised in heart."
+
+That the external is of no avail apart from the internal. _Joel_ ii, 13:
+_Scindite corda vestra_, etc.; _Isaiah_ lviii, 3, 4, etc.
+
+The love of God is enjoined in the whole of Deuteronomy. _Deut._ xxx,
+19: "I call heaven and earth to record that I have set before you life
+and death, that you should choose life, and love God, and obey Him, for
+God is your life."
+
+That the Jews, for lack of that love, should be rejected for their
+offences, and the heathen chosen in their stead. _Hosea_ i, 10; _Deut._
+xxxii, 20. "I will hide myself from them in view of their latter sins,
+for they are a froward generation without faith. They have moved me to
+jealousy with that which is not God, and I will move them to jealousy
+with those which are not a people, and with an ignorant and foolish
+nation." _Isaiah_ lxv, 1.
+
+That temporal goods are false, and that the true good is to be united to
+God. _Psalm_ cxliii, 15.
+
+That their feasts are displeasing to God. _Amos_ v, 21.
+
+That the sacrifices of the Jews displeased God. _Isaiah_ lxvi. 1-3; i,
+II; _Jer._ vi, 20; David, _Miserere._--Even on the part of the good,
+_Expectavi_. _Psalm_ xlix, 8, 9, 10, 11, 12, 13 and 14.
+
+That He has established them only for their hardness. _Micah_,
+admirably, vi; 1 _Kings_ xv, 22; _Hosea_ vi, 6.
+
+That the sacrifices of the Gentiles will be accepted of God, and that
+God will take no pleasure in the sacrifices of the Jews. _Malachi_ i,
+II.
+
+That God will make a new covenant with the Messiah, and the old will be
+annulled. _Jer._ xxxi, 31. _Mandata non bona. Ezek._
+
+That the old things will be forgotten. _Isaiah_ xliii, 18, 19; lxv 17,
+10.
+
+That the Ark will no longer be remembered. _Jer._ iii, 15, 16.
+
+That the temple should be rejected. _Jer._ vii, 12, 13, 14.
+
+That the sacrifices should be rejected, and other pure sacrifices
+established. _Malachi_ i, II.
+
+That the order of Aaron's priesthood should be rejected, and that of
+Melchizedek introduced by the Messiah. _Ps. Dixit Dominus._
+
+That this priesthood should be eternal. _Ibid._
+
+That Jerusalem should be rejected, and Rome admitted. _Ps. Dixit
+Dominus._
+
+That the name of the Jews should be rejected, and a new name given.
+_Isaiah_ lxv, 15.
+
+That this last name should be more excellent than that of the Jews, and
+eternal. _Isaiah_ lvi, 5.
+
+That the Jews should be without prophets (Amos), without a king, without
+princes, without sacrifice, without an idol.
+
+That the Jews should nevertheless always remain a people. _Jer._ xxxi,
+36.
+
+
+610
+
+_Republic._--The Christian republic--and even the Jewish--has only had
+God for ruler, as Philo the Jew notices, _On Monarchy_.
+
+When they fought, it was for God only; their chief hope was in God only;
+they considered their towns as belonging to God only, and kept them for
+God. 1 _Chron._ xix, 13.
+
+
+611
+
+_Gen._ xvii, 7. _Statuam pactum meum inter me et te foedere sempiterno
+... ut sim Deus tuus ..._
+
+_Et tu ergo custodies pactum meum._
+
+
+612
+
+_Perpetuity._--That religion has always existed on earth, which consists
+in believing that man has fallen from a state of glory and of communion
+with God into a state of sorrow, penitence, and estrangement from God,
+but that after this life we shall be restored by a Messiah who should
+have come. All things have passed away, and this has endured, for which
+all things are.
+
+Men have in the first age of the world been carried away into every kind
+of debauchery, and yet there were saints, as Enoch, Lamech, and others,
+who waited patiently for the Christ promised from the beginning of the
+world. Noah saw the wickedness of men at its height; and he was held
+worthy to save the world in his person, by the hope of the Messiah of
+whom he was the type. Abraham was surrounded by idolaters, when God made
+known to him the mystery of the Messiah, whom he welcomed from
+afar.[219] In the time of Isaac and Jacob abomination was spread over
+all the earth; but these saints lived in faith; and Jacob, dying and
+blessing his children, cried in a transport which made him break off his
+discourse, "I await, O my God, the Saviour whom Thou hast promised.
+_Salutare taum expectabo, Domine._"[220] The Egyptians were infected
+both with idolatry and magic; the very people of God were led astray by
+their example. Yet Moses and others believed Him whom they saw not, and
+worshipped Him, looking to the eternal gifts which He was preparing for
+them.
+
+The Greeks and Latins then set up false deities; the poets made a
+hundred different theologies, while the philosophers separated into a
+thousand different sects; and yet in the heart of Jud�a there were
+always chosen men who foretold the coming of this Messiah, which was
+known to them alone.
+
+He came at length in the fullness of time, and time has since witnessed
+the birth of so many schisms and heresies, so many political
+revolutions, so many changes in all things; yet this Church, which
+worships Him who has always been worshipped, has endured
+uninterruptedly. It is a wonderful, incomparable, and altogether divine
+fact that this religion, which has always endured, has always been
+attacked. It has been a thousand times on the eve of universal
+destruction, and every time it has been in that state, God has restored
+it by extraordinary acts of His power. This is astonishing, as also that
+it has preserved itself without yielding to the will of tyrants. For it
+is not strange that a State endures, when its laws are sometimes made
+to give way to necessity, but that.... (See the passage indicated in
+Montaigne.)
+
+
+613
+
+States would perish if they did not often make their laws give way to
+necessity. But religion has never suffered this, or practised it.
+Indeed, there must be these compromises, or miracles. It is not strange
+to be saved by yieldings, and this is not strictly self-preservation;
+besides, in the end they perish entirely. None has endured a thousand
+years. But the fact that this religion has always maintained itself,
+inflexible as it is, proves its divinity.
+
+
+614
+
+Whatever may be said, it must be admitted that the Christian religion
+has something astonishing in it. Some will say, "This is because you
+were born in it." Far from it; I stiffen myself against it for this very
+reason, for fear this prejudice bias me. But although I am born in it, I
+cannot help finding it so.
+
+
+615
+
+_Perpetuity._--The Messiah has always been believed in. The tradition
+from Adam was fresh in Noah and in Moses. Since then the prophets have
+foretold him, while at the same time foretelling other things, which,
+being from time to time fulfilled in the sight of men, showed the truth
+of their mission, and consequently that of their promises touching the
+Messiah. Jesus Christ performed miracles, and the Apostles also, who
+converted all the heathen; and all the prophecies being thereby
+fulfilled, the Messiah is for ever proved.
+
+
+616
+
+_Perpetuity._--Let us consider that since the beginning of the world the
+expectation of worship of the Messiah has existed uninterruptedly; that
+there have been found men, who said that God had revealed to them that a
+Redeemer was to be born, who should save His people; that Abraham came
+afterwards, saying that he had had a revelation that the Messiah was to
+spring from him by a son, whom he should have; that Jacob declared that,
+of his twelve sons, the Messiah would spring from Judah; that Moses and
+the prophets then came to declare the time and the manner of His coming;
+that they said their law was only temporary till that of the Messiah,
+that it should endure till then, but that the other should last for
+ever; that thus either their law, or that of the Messiah, of which it
+was the promise, would be always upon the earth; that, in fact, it has
+always endured; that at last Jesus Christ came with all the
+circumstances foretold. This is wonderful.
+
+
+617
+
+This is positive fact. While all philosophers separate into different
+sects, there is found in one corner of the world the most ancient people
+in it, declaring that all the world is in error, that God has revealed
+to them the truth, that they will always exist on the earth. In fact,
+all other sects come to an end, this one still endures, and has done so
+for four thousand years.
+
+They declare that they hold from their ancestors that man has fallen
+from communion with God, and is entirely estranged from God, but that He
+has promised to redeem them; that this doctrine shall always exist on
+the earth; that their law has a double signification; that during
+sixteen hundred years they have had people, whom they believed prophets,
+foretelling both the time and the manner; that four hundred years after
+they were scattered everywhere, because Jesus Christ was to be
+everywhere announced; that Jesus Christ came in the manner, and at the
+time foretold; that the Jews have since been scattered abroad under a
+curse, and nevertheless still exist.
+
+
+618
+
+I see the Christian religion founded upon a preceding religion, and this
+is what I find as a fact.
+
+I do not here speak of the miracles of Moses, of Jesus Christ, and of
+the Apostles, because they do not at first seem convincing, and because
+I only wish here to put in evidence all those foundations of the
+Christian religion which are beyond doubt, and which cannot be called in
+question by any person whatsoever. It is certain that we see in many
+places of the world a peculiar people, separated from all other peoples
+of the world, and called the Jewish people.
+
+I see then a crowd of religions in many parts of the world and in all
+times; but their morality cannot please me, nor can their proofs
+convince me. Thus I should equally have rejected the religion of Mahomet
+and of China, of the ancient Romans and of the Egyptians, for the sole
+reason, that none having more marks of truth than another, nor anything
+which should necessarily persuade me, reason cannot incline to one
+rather than the other.
+
+But, in thus considering this changeable and singular variety of morals
+and beliefs at different times, I find in one corner of the world a
+peculiar people, separated from all other peoples on earth, the most
+ancient of all, and whose histories are earlier by many generations than
+the most ancient which we possess.
+
+I find, then, this great and numerous people, sprung from a single man,
+who worship one God, and guide themselves by a law which they say that
+they obtained from His own hand. They maintain that they are the only
+people in the world to whom God has revealed His mysteries; that all men
+are corrupt and in disgrace with God; that they are all abandoned to
+their senses and their own imagination, whence come the strange errors
+and continual changes which happen among them, both of religions and of
+morals, whereas they themselves remain firm in their conduct; but that
+God will not leave other nations in this darkness for ever; that there
+will come a Saviour for all; that they are in the world to announce Him
+to men; that they are expressly formed to be forerunners and heralds of
+this great event, and to summon all nations to join with them in the
+expectation of this Saviour.
+
+To meet with this people is astonishing to me, and seems to me worthy of
+attention. I look at the law which they boast of having obtained from
+God, and I find it admirable. It is the first law of all, and is of such
+a kind that, even before the term _law_ was in currency among the
+Greeks, it had, for nearly a thousand years earlier, been
+uninterruptedly accepted and observed by the Jews. I likewise think it
+strange that the first law of the world happens to be the most perfect;
+so that the greatest legislators have borrowed their laws from it, as is
+apparent from the law of the Twelve Tables at Athens,[221] afterwards
+taken by the Romans, and as it would be easy to prove, if Josephus[222]
+and others had not sufficiently dealt with this subject.
+
+
+619
+
+_Advantages of the Jewish people._--In this search the Jewish people at
+once attracts my attention by the number of wonderful and singular facts
+which appear about them.
+
+I first see that they are a people wholly composed of brethren, and
+whereas all others are formed by the assemblage of an infinity of
+families, this, though so wonderfully fruitful, has all sprung from one
+man alone, and, being thus all one flesh, and members one of another,
+they constitute a powerful state of one family. This is unique.
+
+This family, or people, is the most ancient within human knowledge, a
+fact which seems to me to inspire a peculiar veneration for it,
+especially in view of our present inquiry; since if God had from all
+time revealed Himself to men, it is to these we must turn for knowledge
+of the tradition.
+
+This people is not eminent solely by their antiquity, but is also
+singular by their duration, which has always continued from their origin
+till now. For whereas the nations of Greece and of Italy, of Laced�mon,
+of Athens and of Rome, and others who came long after, have long since
+perished, these ever remain, and in spite of the endeavours of many
+powerful kings who have a hundred times tried to destroy them, as their
+historians testify, and as it is easy to conjecture from the natural
+order of things during so long a space of years, they have nevertheless
+been preserved (and this preservation has been foretold); and extending
+from the earliest times to the latest, their history comprehends in its
+duration all our histories [which it preceded by a long time].
+
+The law by which this people is governed is at once the most ancient law
+in the world, the most perfect, and the only one which has been always
+observed without a break in a state. This is what Josephus admirably
+proves, _against Apion_,[223] and also Philo[224] the Jew, in different
+places, where they point out that it is so ancient that the very name of
+_law_ was only known by the oldest nation more than a thousand years
+afterwards; so that Homer, who has written the history of so many
+states, has never used the term. And it is easy to judge of its
+perfection by simply reading it; for we see that it has provided for all
+things with so great wisdom, equity, and judgment, that the most ancient
+legislators, Greek and Roman, having had some knowledge of it, have
+borrowed from it their principal laws; this is evident from what are
+called the Twelve Tables, and from the other proofs which Josephus
+gives.
+
+But this law is at the same time the severest and strictest of all in
+respect to their religious worship, imposing on this people, in order to
+keep them to their duty, a thousand peculiar and painful observances, on
+pain of death. Whence it is very astonishing that it has been
+constantly preserved during many centuries by a people, rebellious and
+impatient as this one was; while all other states have changed their
+laws from time to time, although these were far more lenient.
+
+The book which contains this law, the first of all, is itself the most
+ancient book in the world, those of Homer, Hesiod, and others, being six
+or seven hundred years later.
+
+
+620
+
+The creation and the deluge being past, and God no longer requiring to
+destroy the world, nor to create it anew, nor to give such great signs
+of Himself, He began to establish a people on the earth, purposely
+formed, who were to last until the coming of the people whom the Messiah
+should fashion by His spirit.
+
+
+621
+
+The creation of the world beginning to be distant, God provided a single
+contemporary historian, and appointed a whole people as guardians of
+this book, in order that this history might be the most authentic in the
+world, and that all men might thereby learn a fact so necessary to know,
+and which could only be known through that means.
+
+
+622
+
+[Japhet begins the genealogy.]
+
+Joseph folds his arms, and prefers the younger.[225]
+
+
+623
+
+Why should Moses make the lives of men so long, and their generations so
+few?
+
+Because it is not the length of years, but the multitude of generations,
+which renders things obscure. For truth is perverted only by the change
+of men. And yet he puts two things, the most memorable that were ever
+imagined, namely, the creation and the deluge, so near that we reach
+from one to the other.
+
+
+624
+
+Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who
+saw Moses; therefore the deluge and the creation are true. This is
+conclusive among certain people who understand it rightly.
+
+
+625
+
+The longevity of the patriarchs, instead of causing the loss of past
+history, conduced, on the contrary, to its preservation. For the reason
+why we are sometimes insufficiently instructed in the history of our
+ancestors, is that we have never lived long with them, and that they are
+often dead before we have attained the age of reason. Now, when men
+lived so long, children lived long with their parents. They conversed
+long with them. But what else could be the subject of their talk save
+the history of their ancestors, since to that all history was reduced,
+and men did not study science or art, which now form a large part of
+daily conversation? We see also that in these days tribes took
+particular care to preserve their genealogies.
+
+
+626
+
+I believe that Joshua was the first of God's people to have this name,
+as Jesus Christ was the last of God's people.
+
+
+627
+
+_Antiquity of the Jews._--What a difference there is between one book
+and another! I am not astonished that the Greeks made the Iliad, nor the
+Egyptians and the Chinese their histories.
+
+We have only to see how this originates. These fabulous historians are
+not contemporaneous with the facts about which they write. Homer
+composes a romance, which he gives out as such, and which is received as
+such; for nobody doubted that Troy and Agamemnon no more existed than
+did the golden apple. Accordingly he did not think of making a history,
+but solely a book to amuse; he is the only writer of his time; the
+beauty of the work has made it last, every one learns it and talks of
+it, it is necessary to know it, and each one knows it by heart. Four
+hundred years afterwards the witnesses of these facts are no longer
+alive, no one knows of his own knowledge if it be a fable or a history;
+one has only learnt it from his ancestors, and this can pass for truth.
+
+Every history which is not contemporaneous, as the books of the Sibyls
+and Trismegistus,[226] and so many others which have been believed by
+the world, are false, and found to be false in the course of time. It is
+not so with contemporaneous writers.
+
+There is a great difference between a book which an individual writes,
+and publishes to a nation, and a book which itself creates a nation. We
+cannot doubt that the book is as old as the people.
+
+
+628
+
+Josephus hides the shame of his nation.
+
+Moses does not hide his own shame.
+
+_Quis mihi det ut omnes prophetent?_[227]
+
+He was weary of the multitude.
+
+
+629
+
+_The sincerity of the Jews._--Maccabees,[228] after they had no more
+prophets; the Masorah, since Jesus Christ.
+
+This book will be a testimony for you.[229]
+
+Defective and final letters.
+
+Sincere against their honour, and dying for it; this has no example in
+the world, and no root in nature.
+
+
+630
+
+_Sincerity of the Jews._--They preserve lovingly and carefully the book
+in which Moses declares that they have been all their life ungrateful to
+God, and that he knows they will be still more so after his death; but
+that he calls heaven and earth to witness against them, and that he has
+[_taught_] them enough.
+
+He declares that God, being angry with them, shall at last scatter them
+among all the nations of the earth; that as they have offended Him by
+worshipping gods who were not their God, so He will provoke them by
+calling a people who are not His people; that He desires that all His
+words be preserved for ever, and that His book be placed in the Ark of
+the Covenant to serve for ever as a witness against them.
+
+Isaiah says the same thing, xxx.
+
+
+631
+
+_On Esdras._--The story that the books were burnt with the temple proved
+false by Maccabees: "Jeremiah gave them the law."
+
+The story that he recited the whole by heart. Josephus and Esdras point
+out _that he read the book_. Baronius, _Ann._, p. 180: _Nullus penitus
+Hebr�orum antiquorum reperitur qui tradiderit libros periisse et per
+Esdram esse restitutos, nisi in IV Esdr�._
+
+The story that he changed the letters.
+
+Philo, _in Vita Moysis: Illa lingua ac character quo antiquitus scripta
+est lex sic permansit usque ad LXX._
+
+Josephus says that the Law was in Hebrew when it was translated by the
+Seventy.
+
+Under Antiochus and Vespasian, when they wanted to abolish the books,
+and when there was no prophet, they could not do so. And under the
+Babylonians, when no persecution had been made, and when there were so
+many prophets, would they have let them be burnt?
+
+Josephus laughs at the Greeks who would not bear ...
+
+Tertullian.[230]--_Perinde potuit abolefactam eam violentia cataclysmi
+in spiritu rursus reformare, quemadmodum et Hierosolymis Babylonia
+expugnatione deletis, omne instrumentum Judaic� literatur� per Esdram
+constat restauratum._
+
+He says that Noah could as easily have restored in spirit the book of
+Enoch, destroyed by the Deluge, as Esdras could have restored the
+Scriptures lost during the Captivity.
+
++(Theos) hen t� hepi Nabouchodonosor aichmal�sia tou laou,
+diaphthareis�n t�n graph�n ... henepneuse Esdra t� ierei hek t�s phyl�s
+Leui tous t�n progegonot�n proph�t�n pantas hanataxasthai logous, kai
+hapokatast�sai t� la� t�n dia M�yse�s nomothesian.+[231] He alleges this
+to prove that it is not incredible that the Seventy may have explained
+the holy Scriptures with that uniformity which we admire in them. And he
+took that from Saint Iren�us.[232]
+
+Saint Hilary, in his preface to the Psalms, says that Esdras arranged
+the Psalms in order.
+
+The origin of this tradition comes from the 14th chapter of the fourth
+book of Esdras. _Deus glorificatus est, et Scriptur� vere divin� credit�
+sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus
+ab initio usque ad finem, uti et pr�sentes gentes cognoscerent quoniam
+per inspirationem Dei interpretat� sunt Scriptur�, et non esset mirabile
+Deum hoc in eis operatum: quando in ea captivitate populi qu� facta est
+a Nabuchodonosor, corruptis scripturis et post 70 annos Jud�is
+descendentibus in regionem suam, et post deinde temporibus Artaxerxis
+Persarum regis, inspiravit Esdr� sacerdoti tribus Levi pr�teritorum
+prophetarum omnes rememorare sermones, et restituere populo eam legem
+qu� data est per Moysen._
+
+
+632
+
+_Against the story in Esdras, 2 Maccab._ ii;--Josephus, _Antiquities_,
+II, i--Cyrus took occasion from the prophecy of Isaiah to release the
+people. The Jews held their property in peace under Cyrus in Babylon;
+hence they could well have the Law.
+
+Josephus, in the whole history of Esdras, does not say one word about
+this restoration.--2 Kings xvii, 27.
+
+
+633
+
+If the story in Esdras[233] is credible, then it must be believed that
+the Scripture is Holy Scripture; for this story is based only on the
+authority of those who assert that of the Seventy, which shows that the
+Scripture is holy.
+
+Therefore if this account be true, we have what we want therein; if not,
+we have it elsewhere. And thus those who would ruin the truth of our
+religion, founded on Moses, establish it by the same authority by which
+they attack it. So by this providence it still exists.
+
+
+634
+
+_Chronology of Rabbinism._ (The citations of pages are from the book
+_Pugio_.)
+
+Page 27. R. Hakadosch (_anno_ 200), author of the _Mischna_, or vocal
+law, or second law.
+
+Commentaries on the _Mischna (anno_ 340): {The one _Siphra_.
+_Barajetot_. _Talmud Hierosol_. _Tosiphtot_.}
+
+_Bereschit Rabah_, by R. Osaiah Rabah, commentary on the _Mischna_.
+
+_Bereschit Rabah, Bar Naconi_, are subtle and pleasant discourses,
+historical and theological. This same author wrote the books called
+_Rabot_.
+
+A hundred years after the _Talmud Hierosol_ was composed the _Babylonian
+Talmud_, by R. Ase, A.D. 440, by the universal consent of all the Jews,
+who are necessarily obliged to observe all that is contained therein.
+
+The addition of R. Ase is called the _Gemara_, that is to say, the
+"commentary" on the _Mischna_.
+
+And the Talmud includes together the _Mischna_ and the _Gemara_.
+
+
+635
+
+_If_ does not indicate indifference: Malachi, Isaiah.
+
+Is., _Si volumus_, etc.
+
+_In quacumque die._
+
+
+636
+
+_Prophecies._--The sceptre was not interrupted by the captivity in
+Babylon, because the return was promised and foretold.
+
+
+637
+
+_Proofs of Jesus Christ._--Captivity, with the assurance of deliverance
+within seventy years, was not real captivity. But now they are captives
+without any hope.
+
+God has promised them that even though He should scatter them to the
+ends of the earth, nevertheless if they were faithful to His law, He
+would assemble them together again. They are very faithful to it, and
+remain oppressed.
+
+
+638
+
+When Nebuchadnezzar carried away the people, for fear they should
+believe that the sceptre had departed from Judah, they were told
+beforehand that they would be there for a short time, and that they
+would be restored. They were always consoled by the prophets; and their
+kings continued. But the second destruction is without promise of
+restoration, without prophets, without kings, without consolation,
+without hope, because the sceptre is taken away for ever.
+
+
+639
+
+It is a wonderful thing, and worthy of particular attention, to see this
+Jewish people existing so many years in perpetual misery, it being
+necessary as a proof of Jesus Christ, both that they should exist to
+prove Him, and that they should be miserable because they crucified Him;
+and though to be miserable and to exist are contradictory, they
+nevertheless still exist in spite of their misery.
+
+
+640
+
+They are visibly a people expressly created to serve as a witness to the
+Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them,
+and do not understand them. And all this was foretold; that God's
+judgments are entrusted to them, but as a sealed book.
+
+
+
+
+SECTION X
+
+TYPOLOGY
+
+
+641
+
+_Proof of the two Testaments at once._--To prove the two at one stroke,
+we need only see if the prophecies in one are fulfilled in the other. To
+examine the prophecies, we must understand them. For if we believe they
+have only one meaning, it is certain that the Messiah has not come; but
+if they have two meanings, it is certain that He has come in Jesus
+Christ.
+
+The whole problem then is to know if they have two meanings.
+
+That the Scripture has two meanings, which Jesus Christ and the Apostles
+have given, is shown by the following proofs:
+
+1. Proof by Scripture itself.
+
+2. Proof by the Rabbis. Moses Maimonides says that it has two aspects,
+and that the prophets have prophesied Jesus Christ only.
+
+3. Proof by the Kabbala.[234]
+
+4. Proof by the mystical interpretation which the Rabbis themselves give
+to Scripture.
+
+5. Proof by the principles of the Rabbis, that there are two meanings;
+that there are two advents of the Messiah, a glorious and an humiliating
+one, according to their desert; that the prophets have prophesied of the
+Messiah only--the Law is not eternal, but must change at the coming of
+the Messiah--that then they shall no more remember the Red Sea; that the
+Jews and the Gentiles shall be mingled.
+
+[6. Proof by the key which Jesus Christ and the Apostles give us.]
+
+
+642
+
+Isaiah, li. The Red Sea an image of the Redemption. _Ut sciatis quod
+filius hominis habet potestatem remittendi peccata, tibi dico:
+Surge._[235] God, wishing to show that He could form a people holy with
+an invisible holiness, and fill them with an eternal glory, made visible
+things. As nature is an image of grace, He has done in the bounties of
+nature what He would do in those of grace, in order that we might judge
+that He could make the invisible, since He made the visible excellently.
+
+Therefore He saved this people from the deluge; He has raised them up
+from Abraham, redeemed them from their enemies, and set them at rest.
+
+The object of God was not to save them from the deluge, and raise up a
+whole people from Abraham, only in order to bring them into a rich land.
+
+And even grace is only the type of glory, for it is not the ultimate
+end. It has been symbolised by the law, and itself symbolises [_glory_].
+But it is the type of it, and the origin or cause.
+
+The ordinary life of men is like that of the saints. They all seek their
+satisfaction, and differ only in the object in which they place it; they
+call those their enemies who hinder them, etc. God has then shown the
+power which He has of giving invisible blessings, by that which He has
+shown Himself to have over things visible.
+
+
+643
+
+_Types._--God, wishing to form for Himself an holy people, whom He
+should separate from all other nations, whom He should deliver from
+their enemies, and should put into a place of rest, has promised to do
+so, and has foretold by His prophets the time and the manner of His
+coming. And yet, to confirm the hope of His elect, He has made them see
+in it an image through all time, without leaving them devoid of
+assurances of His power and of His will to save them. For, at the
+creation of man, Adam was the witness, and guardian of the promise of a
+Saviour, who should be born of woman, when men were still so near the
+creation that they could not have forgotten their creation and their
+fall. When those who had seen Adam were no longer in the world, God sent
+Noah whom He saved, and drowned the whole earth by a miracle which
+sufficiently indicated the power which He had to save the world, and the
+will which He had to do so, and to raise up from the seed of woman Him
+whom He had promised. This miracle was enough to confirm the hope of
+men.
+
+The memory of the deluge being so fresh among men, while Noah was still
+alive, God made promises to Abraham, and, while Shem was still living,
+sent Moses, etc....
+
+
+644
+
+_Types._--God, willing to deprive His own of perishable blessings,
+created the Jewish people in order to show that this was not owing to
+lack of power.
+
+
+645
+
+The Synagogue did not perish, because it was a type. But because it was
+only a type, it fell into servitude. The type existed till the truth
+came, in order that the Church should be always visible, either in the
+sign which promised it, or in substance.
+
+
+646
+
+That the law was figurative.
+
+
+647
+
+Two errors: 1. To take everything literally. 2. To take everything
+spiritually.
+
+
+648
+
+To speak against too greatly figurative language.
+
+
+649
+
+There are some types clear and demonstrative, but others which seem
+somewhat far-fetched, and which convince only those who are already
+persuaded. These are like the Apocalyptics. But the difference is that
+they have none which are certain, so that nothing is so unjust as to
+claim that theirs are as well founded as some of ours; for they have
+none so demonstrative as some of ours. The comparison is unfair. We must
+not put on the same level, and confound things, because they seem to
+agree in one point, while they are so different in another. The
+clearness in divine things requires us to revere the obscurities in
+them.
+
+[It is like men, who employ a certain obscure language among themselves.
+Those who should not understand it, would understand only a foolish
+meaning.]
+
+
+650
+
+_Extravagances of the Apocalyptics, Preadamites, Millenarians, etc._--He
+who would base extravagant opinions on Scripture, will, for example,
+base them on this. It is said that "this generation shall not pass till
+all these things be fulfilled."[236] Upon that I will say that after
+that generation will come another generation, and so on ever in
+succession.
+
+Solomon and the King are spoken of in the second book of Chronicles, as
+if they were two different persons. I will say that they were two.
+
+
+651
+
+_Particular Types._--A double law, double tables of the law, a double
+temple, a double captivity.
+
+
+652
+
+_Types._--The prophets prophesied by symbols of a girdle, a beard and
+burnt hair, etc.
+
+
+653
+
+Difference between dinner and supper.[237]
+
+In God the word does not differ from the intention, for He is true; nor
+the word from the effect, for He is powerful; nor the means from the
+effect, for He is wise. Bern., _Ult. Sermo in Missam_.
+
+Augustine, _De Civit. Dei_, v, 10. This rule is general. God can do
+everything, except those things, which if He could do, He would not be
+almighty, as dying, being deceived, lying, etc.
+
+Several Evangelists for the confirmation of the truth; their difference
+useful.
+
+The Eucharist after the Lord's Supper. Truth after the type.
+
+The ruin of Jerusalem, a type of the ruin of the world, forty years
+after the death of Jesus. "I know not," as a man, or as an ambassador
+(Mark xiii, 32). (Matthew xxiv, 36.)
+
+Jesus condemned by the Jews and the Gentiles.
+
+The Jews and the Gentiles typified by the two sons. Aug., _De Civ._, xx,
+29.
+
+
+654
+
+The six ages, the six Fathers of the six ages, the six wonders at the
+beginning of the six ages, the six mornings at the beginning of the six
+ages.[238]
+
+
+655
+
+Adam _forma futuri_.[239] The six days to form the one, the six ages to
+form the other. The six days, which Moses represents for the formation
+of Adam, are only the picture of the six ages to form Jesus Christ and
+the Church. If Adam had not sinned, and Jesus Christ had not come, there
+had been only one covenant, only one age of men, and the creation would
+have been represented as accomplished at one single time.
+
+
+656
+
+_Types._--The Jewish and Egyptian peoples were plainly foretold by the
+two individuals whom Moses met; the Egyptian beating the Jew, Moses
+avenging him and killing the Egyptian, and the Jew being ungrateful.
+
+
+657
+
+The symbols of the Gospel for the state of the sick soul are sick
+bodies; but because one body cannot be sick enough to express it well,
+several have been needed. Thus there are the deaf, the dumb, the blind,
+the paralytic, the dead Lazarus, the possessed. All this crowd is in the
+sick soul.
+
+
+658
+
+_Types._--To show that the Old Testament is only figurative, and that
+the prophets understood by temporal blessings other blessings, this is
+the proof:
+
+First, that this would be unworthy of God.
+
+Secondly, that their discourses express very clearly the promise of
+temporal blessings, and that they say nevertheless that their discourses
+are obscure, and that their meaning will not be understood. Whence it
+appears that this secret meaning was not that which they openly
+expressed, and that consequently they meant to speak of other
+sacrifices, of another deliverer, etc. They say that they will be
+understood only in the fullness of time (Jer. xxx, _ult._).
+
+The third proof is that their discourses are contradictory, and
+neutralise each other; so that if we think that they did not mean by the
+words "law" and "sacrifice" anything else than that of Moses, there is a
+plain and gross contradiction. Therefore they meant something else,
+sometimes contradicting themselves in the same chapter. Now, to
+understand the meaning of an author ...
+
+
+659
+
+Lust has become natural to us, and has made our second nature. Thus
+there are two natures in us--the one good, the other bad. Where is God?
+Where you are not, and the kingdom of God is within you. The Rabbis.
+
+
+660
+
+Penitence, alone of all these mysteries, has been manifestly declared to
+the Jews, and by Saint John, the Forerunner; and then the other
+mysteries; to indicate that in each man, as in the entire world, this
+order must be observed.
+
+
+661
+
+The carnal Jews understood neither the greatness nor the humiliation of
+the Messiah foretold in their prophecies. They misunderstood Him in His
+foretold greatness, as when He said that the Messiah should be lord of
+David, though his son, and that He was before Abraham, who had seen Him.
+They did not believe Him so great as to be eternal, and they likewise
+misunderstood Him in His humiliation and in His death. "The Messiah,"
+said they, "abideth for ever, and this man says that he shall die."[240]
+Therefore they believed Him neither mortal nor eternal; they only sought
+in Him for a carnal greatness.
+
+
+662
+
+_Typical._--Nothing is so like charity as covetousness, and nothing is
+so opposed to it. Thus the Jews, full of possessions which flattered
+their covetousness, were very like Christians, and very contrary. And by
+this means they had the two qualities which it was necessary they should
+have, to be very like the Messiah to typify Him, and very contrary not
+to be suspected witnesses.
+
+
+663
+
+_Typical._--God made use of the lust of the Jews to make them minister
+to Jesus Christ, [who brought the remedy for their lust].
+
+
+664
+
+Charity is not a figurative precept. It is dreadful to say that Jesus
+Christ, who came to take away types in order to establish the truth,
+came only to establish the type of charity, in order to take away the
+existing reality which was there before.
+
+"If the light be darkness, how great is that darkness!"[241]
+
+
+665
+
+Fascination. _Somnum suum.[242] Figura hujus mundi._[243]
+
+The Eucharist. _Comedes panem_ tuum.[244] _Panem_ nostrum.
+
+_Inimici Dei terram lingent._[245] Sinners lick the dust, that is to
+say, love earthly pleasures.
+
+The Old Testament contained the types of future joy, and the New
+contains the means of arriving at it. The types were of joy; the means
+of penitence; and nevertheless the Paschal Lamb was eaten with bitter
+herbs, _cum amaritudinibus_.[246]
+
+_Singularis sum ego donec transeam._[247]--Jesus Christ before His death
+was almost the only martyr.
+
+
+666
+
+_Typical._--The expressions, sword, shield. _Potentissime._
+
+
+667
+
+We are estranged, only by departing from charity. Our prayers and our
+virtues are abominable before God, if they are not the prayers and the
+virtues of Jesus Christ. And our sins will never be the object of
+[_mercy_], but of the justice of God, if they are not [_those of_] Jesus
+Christ. He has adopted our sins, and has [_admitted_] us into union
+[_with Him_], for virtues are [_His own, and_] sins are foreign to Him;
+while virtues _[are]_ foreign to us, and our sins are our own.
+
+Let us change the rule which we have hitherto chosen for judging what is
+good. We had our own will as our rule. Let us now take the will of
+[_God_]; all that He wills is good and right to us, all that He does not
+will is [_bad_].
+
+All that God does not permit is forbidden. Sins are forbidden by the
+general declaration that God has made, that He did not allow them. Other
+things which He has left without general prohibition, and which for that
+reason are said to be permitted, are nevertheless not always permitted.
+For when God removed some one of them from us, and when, by the event,
+which is a manifestation of the will of God, it appears that God does
+not will that we should have a thing, that is then forbidden to us as
+sin; since the will of God is that we should not have one more than
+another. There is this sole difference between these two things, that it
+is certain that God will never allow sin, while it is not certain that
+He will never allow the other. But so long as God does not permit it, we
+ought to regard it as sin; so long as the absence of God's will, which
+alone is all goodness and all justice, renders it unjust and wrong.
+
+
+668
+
+To change the type, because of our weakness.
+
+
+669
+
+_Types._--The Jews had grown old in these earthly thoughts, that God
+loved their father Abraham, his flesh and what sprung from it; that on
+account of this He had multiplied them, and distinguished them from all
+other nations, without allowing them to intermingle; that when they were
+languishing in Egypt, He brought them out with all these great signs in
+their favour; that He fed them with manna in the desert, and led them
+into a very rich land; that He gave them kings and a well-built temple,
+in order to offer up beasts before Him, by the shedding of whose blood
+they should be purified; and that at last He was to send them the
+Messiah to make them masters of all the world, and foretold the time of
+His coming.
+
+The world having grown old in these carnal errors, Jesus Christ came at
+the time foretold, but not with the expected glory; and thus men did not
+think it was He. After His death, Saint Paul[248] came to teach men that
+all these things had happened in allegory; that the kingdom of God did
+not consist in the flesh, but in the spirit; that the enemies of men
+were not the Babylonians, but the passions; that God delighted not in
+temples made with hands, but in a pure and contrite heart; that the
+circumcision of the body was unprofitable, but that of the heart was
+needed; that Moses had not given them the bread from heaven, etc.[249]
+
+But God, not having desired to reveal these things to this people who
+were unworthy of them, and having nevertheless desired to foretell them,
+in order that they might be believed, foretold the time clearly, and
+expressed the things sometimes clearly, but very often in figures, in
+order that those who loved symbols might consider them, and those who
+loved what was symbolised might see it therein.
+
+All that tends not to charity is figurative.
+
+The sole aim of the Scripture is charity.
+
+All which tends not to the sole end is the type of it. For since there
+is only one end, all which does not lead to it in express terms is
+figurative.
+
+God thus varies that sole precept of charity to satisfy our curiosity,
+which seeks for variety, by that variety which still leads us to the one
+thing needful. For one thing alone is needful,[250] and we love variety;
+and God satisfies both by these varieties, which lead to the one thing
+needful.
+
+The Jews have so much loved the shadows, and have so strictly expected
+them, that they have misunderstood the reality, when it came in the time
+and manner foretold.
+
+The Rabbis take the breasts of the Spouse[251] for types, and all that
+does not express the only end they have, namely, temporal good.
+
+And Christians take even the Eucharist as a type of the glory at which
+they aim.
+
+
+670
+
+The Jews, who have been called to subdue nations and kings, have been
+the slaves of sin; and the Christians, whose calling has been to be
+servants and subjects, are free children.[252]
+
+
+671
+
+_A formal point._--When Saint Peter and the Apostles deliberated about
+abolishing circumcision, where it was a question of acting against the
+law of God, they did not heed the prophets, but simply the reception of
+the Holy Spirit in the persons uncircumcised.[253]
+
+They thought it more certain that God approved of those whom He filled
+with His Spirit, than it was that the law must be obeyed. They knew that
+the end of the law was only the Holy Spirit; and that thus, as men
+certainly had this without circumcision, it was not necessary.
+
+
+672
+
+_Fac secundum exemplar quod tibi ostensum est in monte._[254]--The
+Jewish religion then has been formed on its likeness to the truth of the
+Messiah; and the truth of the Messiah has been recognised by the Jewish
+religion, which was the type of it.
+
+Among the Jews the truth was only typified; in heaven it is revealed.
+
+In the Church it is hidden, and recognised by its resemblance to the
+type.
+
+The type has been made according to the truth, and the truth has been
+recognised according to the type.
+
+Saint Paul[255] says himself that people will forbid to marry, and he
+himself speaks of it to the Corinthians in a way which is a snare. For
+if a prophet had said the one, and Saint Paul had then said the other,
+he would have been accused.
+
+
+673
+
+_Typical._--"Do all things according to the pattern which has been shown
+thee on the mount." On which Saint Paul says that the Jews have shadowed
+forth heavenly things.[256]
+
+
+674
+
+... And yet this Covenant, made to blind some and enlighten others,
+indicated in those very persons, whom it blinded, the truth which should
+be recognised by others. For the visible blessings which they received
+from God were so great and so divine, that He indeed appeared able to
+give them those that are invisible, and a Messiah.
+
+For nature is an image of Grace, and visible miracles are images of the
+invisible. _Ut sciatis ... tibi dico: Surge._
+
+Isaiah says that Redemption will be as the passage of the Red Sea.
+
+God has then shown by the deliverance from Egypt, and from the sea, by
+the defeat of kings, by the manna, by the whole genealogy of Abraham,
+that He was able to save, to send down bread from heaven, etc.; so that
+the people hostile to Him are the type and the representation of the
+very Messiah whom they know not, etc.
+
+He has then taught us at last that all these things were only types, and
+what is "true freedom," a "true Israelite," "true circumcision," "true
+bread from heaven," etc.
+
+In these promises each one finds what he has most at heart, temporal
+benefits or spiritual, God or the creatures; but with this difference,
+that those who therein seek the creatures find them, but with many
+contradictions, with a prohibition against loving them, with the command
+to worship God only, and to love Him only, which is the same thing, and,
+finally, that the Messiah came not for them; whereas those who therein
+seek God find Him, without any contradiction, with the command to love
+Him only, and that the Messiah came in the time foretold, to give them
+the blessings which they ask.
+
+Thus the Jews had miracles and prophecies, which they say fulfilled and
+the teaching of their law was to worship and love God only; it was also
+perpetual. Thus it had all the marks of the true religion; and so it
+was. But the Jewish teaching must be distinguished from the teaching of
+the Jewish law. Now the Jewish teaching was not true, although it had
+miracles and prophecy and perpetuity, because it had not this other
+point of worshipping and loving God only.
+
+
+675
+
+The veil, which is upon these books for the Jews, is there also for evil
+Christians, and for all who do not hate themselves.
+
+But how well disposed men are to understand them and to know Jesus
+Christ, when they truly hate themselves!
+
+
+676
+
+A type conveys absence and presence, pleasure and pain.
+
+A cipher has a double meaning, one clear, and one in which it is said
+that the meaning is hidden.
+
+
+677
+
+_Types._--A portrait conveys absence and presence, pleasure and pain.
+The reality excludes absence and pain.
+
+To know if the law and the sacrifices are a reality or a type, we must
+see if the prophets, in speaking of these things, confined their view
+and their thought to them, so that they saw only the old covenant; or if
+they saw therein something else of which they were the representation,
+for in a portrait we see the thing figured. For this we need only
+examine what they say of them.
+
+When they say that it will be eternal, do they mean to speak of that
+covenant which they say will be changed; and so of the sacrifices, etc.?
+
+A cipher has two meanings. When we find out an important letter in which
+we discover a clear meaning, and in which it is nevertheless said that
+the meaning is veiled and obscure, that it is hidden, so that we might
+read the letter without seeing it, and interpret it without
+understanding it, what must we think but that here is a cipher with a
+double meaning, and the more so if we find obvious contradictions in the
+literal meaning? The prophets have clearly said that Israel would be
+always loved by God, and that the law would be eternal; and they have
+said that their meaning would not be understood, and that it was veiled.
+
+How greatly then ought we to value those who interpret the cipher, and
+teach us to understand the hidden meaning, especially if the principles
+which they educe are perfectly clear and natural! This is what Jesus
+Christ did, and the Apostles. They broke the seal; He rent the veil, and
+revealed the spirit. They have taught us through this that the enemies
+of man are his passions; that the Redeemer would be spiritual, and His
+reign spiritual; that there would be two advents, one in lowliness to
+humble the proud, the other in glory to exalt the humble; that Jesus
+Christ would be both God and man.
+
+
+678
+
+_Types._--Jesus Christ opened their mind to understand the Scriptures.
+
+Two great revelations are these. (1) All things happened to them in
+types: _vere Isra�lit�, vere liberi_, true bread from Heaven. (2) A God
+humbled to the Cross. It was necessary that Christ should suffer in
+order to enter into glory, "that He should destroy death through
+death."[257] Two advents.
+
+
+679
+
+_Types._--When once this secret is disclosed, it is impossible not to
+see it. Let us read the Old Testament in this light, and let us see if
+the sacrifices were real; if the fatherhood of Abraham was the true
+cause of the friendship of God; and if the promised land was the true
+place of rest. No. They are therefore types. Let us in the same way
+examine all those ordained ceremonies, all those commandments which are
+not of charity, and we shall see that they are types.
+
+All these sacrifices and ceremonies were then either types or nonsense.
+Now these are things too clear, and too lofty, to be thought nonsense.
+
+To know if the prophets confined their view in the Old Testament, or saw
+therein other things.
+
+
+680
+
+_Typical._--The key of the cipher. _Veri adoratores._[258]--_Ecce agnus
+Dei qui tollit peccata mundi_.[259]
+
+
+681
+
+Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I;
+xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii,
+13.
+
+Jer. xi, 21; xv, 12; xvii, 9. _Pravum est cor omnium et incrustabile;
+quis cognoscet illud?_ that is to say, Who can know all its evil? For it
+is already known to be wicked. _Ego dominus_, etc.--vii, 14, _Faciam
+domui huic_, etc. Trust in external sacrifices--vii, 22, _Quia non sum
+locutus_, etc. Outward sacrifice is not the essential point--xi, 13,
+_Secundum numerum_, etc. A multitude of doctrines.
+
+Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24;
+v, 4, 29-31; vi, 16; xxiii, 15-17.
+
+
+682
+
+_Types_,--The letter kills. All happened in types. Here is the cipher
+which Saint Paul gives us. Christ must suffer. An humiliated God.
+Circumcision of the heart, true fasting, true sacrifice, a true temple.
+The prophets have shown that all these must be spiritual.
+
+Not the meat which perishes, but that which does not perish.
+
+"Ye shall be free indeed."[260] Then the other freedom was only a type
+of freedom.
+
+"I am the true bread from Heaven."[261]
+
+
+683
+
+_Contradiction._--We can only describe a good character by reconciling
+all contrary qualities, and it is not enough to keep up a series of
+harmonious qualities, without reconciling contradictory ones. To
+understand the meaning of an author, we must make all the contrary
+passages agree.
+
+Thus, to understand Scripture, we must have a meaning in which all the
+contrary passages are reconciled. It is not enough to have one which
+suits many concurring passages; but it is necessary to have one which
+reconciles even contradictory passages.
+
+Every author has a meaning in which all the contradictory passages
+agree, or he has no meaning at all. We cannot affirm the latter of
+Scripture and the prophets; they undoubtedly are full of good sense. We
+must then seek for a meaning which reconciles all discrepancies.
+
+The true meaning then is not that of the Jews; but in Jesus Christ all
+the contradictions are reconciled.
+
+The Jews could not reconcile the cessation of the royalty and
+principality, foretold by Hosea, with the prophecy of Jacob.
+
+If we take the law, the sacrifices, and the kingdom as realities, we
+cannot reconcile all the passages. They must then necessarily be only
+types. We cannot even reconcile the passages of the same author, nor of
+the same book, nor sometimes of the same chapter, which indicates
+copiously what was the meaning of the author. As when Ezekiel, chap, xx,
+says that man will not live by the commandments of God and will live by
+them.
+
+
+684
+
+_Types._--If the law and the sacrifices are the truth, it must please
+God, and must not displease Him. If they are types, they must be both
+pleasing and displeasing.
+
+Now in all the Scripture they are both pleasing and displeasing. It is
+said that the law shall be changed; that the sacrifice shall be changed;
+that they shall be without law, without a prince, and without a
+sacrifice; that a new covenant shall be made; that the law shall be
+renewed; that the precepts which they have received are not good; that
+their sacrifices are abominable; that God has demanded none of them.
+
+It is said, on the contrary, that the law shall abide for ever; that
+this covenant shall be for ever; that sacrifice shall be eternal; that
+the sceptre shall never depart from among them, because it shall not
+depart from them till the eternal King comes.
+
+Do all these passages indicate what is real? No. Do they then indicate
+what is typical? No, but what is either real or typical. But the first
+passages, excluding as they do reality, indicate that all this is only
+typical.
+
+All these passages together cannot be applied to reality; all can be
+said to be typical; therefore they are not spoken of reality, but of the
+type.
+
+_Agnus occisus est ab origine mundi._[262] A sacrificing judge.
+
+
+685
+
+_Contradictions._--The sceptre till the Messiah--without king or prince.
+
+The eternal law--changed.
+
+The eternal covenant--a new covenant.
+
+Good laws--bad precepts. Ezekiel.
+
+
+686
+
+_Types._--When the word of God, which is really true, is false
+literally, it is true spiritually. _Sede a dextris meis:_[263] this is
+false literally, therefore it is true spiritually.
+
+In these expressions, God is spoken of after the manner of men; and
+this means nothing else but that the intention which men have in giving
+a seat at their right hand, God will have also. It is then an indication
+of the intention of God, not of His manner of carrying it out.
+
+Thus when it is said, "God has received the odour of your incense, and
+will in recompense give you a rich land," that is equivalent to saying
+that the same intention which a man would have, who, pleased with your
+perfumes, should in recompense give you a rich land, God will have
+towards you, because you have had the same intention as a man has
+towards him to whom he presents perfumes. So _iratus est_, a "jealous
+God,"[264] etc. For, the things of God being inexpressible, they cannot
+be spoken of otherwise, and the Church makes use of them even to-day:
+_Quia confortavil seras_,[265] etc.
+
+It is not allowable to attribute to Scripture the meaning which is not
+revealed to us that it has. Thus, to say that the closed _mem_[266] of
+Isaiah signifies six hundred, has not been revealed. It might be said
+that the final _tsade_ and _he deficientes_ may signify mysteries. But
+it is not allowable to say so, and still less to say this is the way of
+the philosopher's stone. But we say that the literal meaning is not the
+true meaning, because the prophets have themselves said so.
+
+
+687
+
+I do not say that the _mem_ is mystical.
+
+
+688
+
+Moses (Deut. xxx) promises that God will circumcise their heart to
+render them capable of loving Him.
+
+
+689
+
+One saying of David, or of Moses, as for instance that "God will
+circumcise the heart," enables us to judge of their spirit. If all their
+other expressions were ambiguous, and left us in doubt whether they were
+philosophers or Christians, one saying of this kind would in fact
+determine all the rest, as one sentence of Epictetus decides the meaning
+of all the rest to be the opposite. So far ambiguity exists, but not
+afterwards.
+
+
+690
+
+If one of two persons, who are telling silly stories, uses language with
+a double meaning, understood in his own circle, while the other uses it
+with only one meaning, any one not in the secret, who hears them both
+talk in this manner, will pass upon them the same judgment. But if
+afterwards, in the rest of their conversation one says angelic things,
+and the other always dull commonplaces, he will judge that the one spoke
+in mysteries, and not the other; the one having sufficiently shown that
+he is incapable of such foolishness, and capable of being mysterious;
+and the other that he is incapable of mystery, and capable of
+foolishness.
+
+The Old Testament is a cipher.
+
+
+691
+
+There are some that see clearly that man has no other enemy than lust,
+which turns him from God, and not God; and that he has no other good
+than God, and not a rich land. Let those who believe that the good of
+man is in the flesh, and evil in what turns him away from sensual
+pleasures, [_satiate_] themselves with them, and [_die_] in them. But
+let those who seek God with all their heart, who are only troubled at
+not seeing Him, who desire only to possess Him, and have as enemies only
+those who turn them away from Him, who are grieved at seeing themselves
+surrounded and overwhelmed with such enemies, take comfort. I proclaim
+to them happy news. There exists a Redeemer for them. I shall show Him
+to them. I shall show that there is a God for them. I shall not show Him
+to others. I shall make them see that a Messiah has been promised, who
+should deliver them from their enemies, and that One has come to free
+them from their iniquities, but not from their enemies.
+
+When David foretold that the Messiah would deliver His people from their
+enemies, one can believe that in the flesh these would be the Egyptians;
+and then I cannot show that the prophecy was fulfilled. But one can well
+believe also that the enemies would be their sins; for indeed the
+Egyptians were not their enemies, but their sins were so. This word,
+enemies, is therefore ambiguous. But if he says elsewhere, as he does,
+that He will deliver His people from their sins, as indeed do Isaiah and
+others, the ambiguity is removed, and the double meaning of enemies is
+reduced to the simple meaning of iniquities. For if he had sins in his
+mind, he could well denote them as enemies; but if he thought of
+enemies, he could not designate them as iniquities.
+
+Now Moses, David, and Isaiah used the same terms. Who will say then that
+they have not the same meaning, and that David's meaning, which is
+plainly iniquities when he spoke of enemies, was not the same as [_that
+of_] Moses when speaking of enemies?
+
+Daniel (ix) prays for the deliverance of the people from the captivity
+of their enemies. But he was thinking of sins, and, to show this, he
+says that Gabriel came to tell him that his prayer was heard, and that
+there were only seventy weeks to wait, after which the people would be
+freed from iniquity, sin would have an end, and the Redeemer, the Holy
+of Holies, would bring _eternal_ justice, not legal, but eternal.
+
+
+
+
+SECTION XI
+
+THE PROPHECIES
+
+
+692
+
+When I see the blindness and the wretchedness of man, when I regard the
+whole silent universe, and man without light, left to himself, and, as
+it were, lost in this corner of the universe, without knowing who has
+put him there, what he has come to do, what will become of him at death,
+and incapable of all knowledge, I become terrified, like a man who
+should be carried in his sleep to a dreadful desert island, and should
+awake without knowing where he is, and without means of escape. And
+thereupon I wonder how people in a condition so wretched do not fall
+into despair. I see other persons around me of a like nature. I ask them
+if they are better informed than I am. They tell me that they are not.
+And thereupon these wretched and lost beings, having looked around them,
+and seen some pleasing objects, have given and attached themselves to
+them. For my own part, I have not been able to attach myself to them,
+and, considering how strongly it appears that there is something else
+than what I see, I have examined whether this God has not left some sign
+of Himself.
+
+I see many contradictory religions, and consequently all false save one.
+Each wants to be believed on its own authority, and threatens
+unbelievers. I do not therefore believe them. Every one can say this;
+every one can call himself a prophet. But I see that Christian religion
+wherein prophecies are fulfilled; and that is what every one cannot do.
+
+
+693
+
+And what crowns all this is prediction, so that it should not be said
+that it is chance which has done it.
+
+Whosoever, having only a week to live, will not find out that it is
+expedient to believe that all this is not a stroke of chance ...
+
+Now, if the passions had no hold on us, a week and a hundred years would
+amount to the same thing.
+
+
+694
+
+_Prophecies._--Great Pan is dead.[267]
+
+
+695
+
+_Susceperunt verbum cum omni aviditate, scrutantes Scripturas, si ita se
+haberent._[268]
+
+
+696
+
+_Prodita lege._--_Impleta cerne._--_Implenda collige._
+
+
+697
+
+We understand the prophecies only when we see the events happen. Thus
+the proofs of retreat, discretion, silence, etc. are proofs only to
+those who know and believe them.
+
+Joseph so internal in a law so external.
+
+Outward penances dispose to inward, as humiliations to humility. Thus
+the ...
+
+
+698
+
+The synagogue has preceded the church; the Jews, the Christians. The
+prophets have foretold the Christians; Saint John, Jesus Christ.
+
+
+699
+
+It is glorious to see with the eyes of faith the history of Herod and of
+C�sar.
+
+
+700
+
+The zeal of the Jews for their law and their temple (Josephus, and Philo
+the Jew, _Ad Ca�um_). What other people had such a zeal? It was
+necessary they should have it.
+
+Jesus Christ foretold as to the time and the state of the world. The
+ruler taken from the thigh,[269] and the fourth monarchy. How lucky we
+are to see this light amidst this darkness!
+
+How fine it is to see, with the eyes of faith, Darius and Cyrus,
+Alexander, the Romans, Pompey and Herod working, without knowing it, for
+the glory of the Gospel!
+
+
+701
+
+Zeal of the Jewish people for the law, especially after there were no
+more prophets.
+
+
+702
+
+While the prophets were for maintaining the law, the people were
+indifferent. But since there have been no more prophets, zeal has
+succeeded them.
+
+
+703
+
+The devil troubled the zeal of the Jews before Jesus Christ, because he
+would have been their salvation, but not since.
+
+The Jewish people scorned by the Gentiles; the Christian people
+persecuted.
+
+
+704
+
+_Proof._--Prophecies with their fulfilment; what has preceded and what
+has followed Jesus Christ.
+
+
+705
+
+The prophecies are the strongest proof of Jesus Christ. It is for them
+also that God has made most provision; for the event which has fulfilled
+them is a miracle existing since the birth of the Church to the end. So
+God has raised up prophets during sixteen hundred years, and, during
+four hundred years afterwards, He has scattered all these prophecies
+among all the Jews, who carried them into all parts of the world. Such
+was the preparation for the birth of Jesus Christ, and, as His Gospel
+was to be believed by all the world, it was not only necessary that
+there should be prophecies to make it believed, but that these
+prophecies should exist throughout the whole world, in order to make it
+embraced by the whole world.
+
+
+706
+
+But it was not enough that the prophecies should exist. It was necessary
+that they should be distributed throughout all places, and preserved
+throughout all times. And in order that this agreement might not be
+taken for an effect of chance, it was necessary that this should be
+foretold.
+
+It is far more glorious for the Messiah that the Jews should be the
+spectators, and even the instruments of His glory, besides that God had
+reserved them.
+
+
+707
+
+_Prophecies._--The time foretold by the state of the Jewish people, by
+the state of the heathen, by the state of the temple, by the number of
+years.
+
+
+708
+
+One must be bold to predict the same thing in so many ways. It was
+necessary that the four idolatrous or pagan monarchies, the end of the
+kingdom of Judah, and the seventy weeks, should happen at the same time,
+and all this before the second temple was destroyed.
+
+
+709
+
+_Prophecies._--If one man alone had made a book of predictions about
+Jesus Christ, as to the time and the manner, and Jesus Christ had come
+in conformity to these prophecies, this fact would have infinite weight.
+
+But there is much more here. Here is a succession of men during four
+thousand years, who, consequently and without variation, come, one after
+another, to foretell this same event. Here is a whole people who
+announce it, and who have existed for four thousand years, in order to
+give corporate testimony of the assurances which they have, and from
+which they cannot be diverted by whatever threats and persecutions
+people may make against them. This is far more important.
+
+
+710
+
+_Predictions of particular things._--They were strangers in Egypt,
+without any private property, either in that country or elsewhere.
+[There was not the least appearance, either of the royalty which had
+previously existed so long, or of that supreme council of seventy judges
+which they called the _Sanhedrin_, and which, having been instituted by
+Moses, lasted to the time of Jesus Christ. All these things were as far
+removed from their state at that time as they could be], when Jacob,
+dying, and blessing his twelve children, declared to them, that they
+would be proprietors of a great land, and foretold in particular to the
+family of Judah, that the kings, who would one day rule them, should be
+of his race; and that all his brethren should be their subjects; [and
+that even the Messiah, who was to be the expectation of nations, should
+spring from him; and that the kingship should not be taken away from
+Judah, nor the ruler and law-giver of his descendants, till the expected
+Messiah should arrive in his family].
+
+This same Jacob, disposing of this future land as though he had been its
+ruler, gave a portion to Joseph more than to the others. "I give you,"
+said he, "one part more than to your brothers." And blessing his two
+children, Ephraim and Manasseh, whom Joseph had presented to him, the
+elder, Manasseh, on his right, and the young Ephraim on his left, he put
+his arms crosswise, and placing his right hand on the head of Ephraim,
+and his left on Manasseh, he blessed them in this manner. And, upon
+Joseph's representing to him that he was preferring the younger, he
+replied to him with admirable resolution: "I know it well, my son; but
+Ephraim will increase more than Manasseh." This has been indeed so true
+in the result, that, being alone almost as fruitful as the two entire
+lines which composed a whole kingdom, they have been usually called by
+the name of Ephraim alone.
+
+This same Joseph, when dying, bade his children carry his bones with
+them when they should go into that land, to which they only came two
+hundred years afterwards.
+
+Moses, who wrote all these things so long before they happened, himself
+assigned to each family portions of that land before they entered it, as
+though he had been its ruler. [In fact he declared that God was to raise
+up from their nation and their race a prophet, of whom he was the type;
+and he foretold them exactly all that was to happen to them in the land
+which they were to enter after his death, the victories which God would
+give them, their ingratitude towards God, the punishments which they
+would receive for it, and the rest of their adventures.] He gave them
+judges who should make the division. He prescribed the entire form of
+political government which they should observe, the cities of refuge
+which they should build, and ...
+
+
+711
+
+The prophecies about particular things are mingled with those about the
+Messiah, so that the prophecies of the Messiah should not be without
+proofs, nor the special prophecies without fruit.
+
+
+712
+
+_Perpetual captivity of the Jews._--Jer. xi, 11: "I will bring evil upon
+Judah from which they shall not be able to escape."
+
+_Types._--Is. v: "The Lord had a vineyard, from which He looked for
+grapes; and it brought forth only wild grapes. I will therefore lay it
+waste, and destroy it; the earth shall only bring forth thorns, and I
+will forbid the clouds from _[raining]_ upon it. The vineyard of the
+Lord is the house of Israel, and the men of Judah His pleasant plant. I
+looked that they should do justice, and they bring forth only
+iniquities."
+
+Is. viii: "Sanctify the Lord with fear and trembling; let Him be your
+only dread, and He shall be to you for a sanctuary, but for a stone of
+stumbling and a rock of offence to both the houses of Israel, for a gin
+and for a snare to the inhabitants of Jerusalem; and many among them
+shall stumble against that stone, and fall, and be broken, and be
+snared, and perish. Hide my words, and cover my law for my disciples.
+
+"I will then wait in patience upon the Lord that hideth and concealeth
+Himself from the house of Jacob."
+
+Is. xxix: "Be amazed and wonder, people of Israel; stagger and stumble,
+and be drunken, but not with wine; stagger, but not with strong drink.
+For the Lord hath poured out upon you the spirit of deep sleep. He will
+close your eyes; He will cover your princes and your prophets that have
+visions." (Daniel xii: "The wicked shall not understand, but the wise
+shall understand." Hosea, the last chapter, the last verse, after many
+temporal blessings, says: "Who is wise, and he shall understand these
+things, etc.?") "And the visions of all the prophets are become unto you
+as a sealed book, which men deliver to one that is learned, and who can
+read; and he saith, I cannot read it, for it is sealed. And when the
+book is delivered to them that are not learned, they say I am not
+learned.
+
+"Wherefore the Lord said, Forasmuch as this people with their lips do
+honour me, but have removed their heart far from me,"--there is the
+reason and the cause of it; for if they adored God in their hearts, they
+would understand the prophecies,--"and their fear towards me is taught
+by the precept of man. Therefore, behold, I will proceed to do a
+marvellous work among this people, even a marvellous work and a wonder;
+for the wisdom of their wise men shall perish, and their understanding
+shall be [hid]."
+
+_Prophecies. Proofs of Divinity._--Is. xli: "Shew the things that are to
+come hereafter, that we may know that ye are gods: we will incline our
+heart unto your words. Teach us the things that have been at the
+beginning, and declare us things for to come.
+
+"By this we shall know that ye are gods. Yea, do good or do evil, if you
+can. Let us then behold it and reason together. Behold, ye are of
+nothing, and only an abomination, etc. Who," (among contemporary
+writers), "hath declared from the beginning that we may know of the
+things done from the beginning and origin? that we may say, You are
+righteous. There is none that teacheth us, yea, there is none that
+declareth the future."
+
+Is. xlii: "I am the Lord, and my glory will I not give to another. I
+have foretold the things which have come to pass, and things that are to
+come do I declare. Sing unto God a new song in all the earth.
+
+"Bring forth the blind people that have eyes and see not, and the deaf
+that have ears and hear not. Let all the nations be gathered together.
+Who among them can declare this, and shew us former things, and things
+to come? Let them bring forth their witnesses, that they may be
+justified; or let them hear, and say, It is truth.
+
+"Ye are my witnesses, saith the Lord, and my servant whom I have chosen;
+that ye may know and believe me, and understand that I am He.
+
+"I have declared, and have saved, and I alone have done wonders before
+your eyes: ye are my witnesses, said the Lord, that I am God.
+
+"For your sake I have brought down the forces of the Babylonians. I am
+the Lord, your Holy One and creator.
+
+"I have made a way in the sea, and a path in the mighty waters. I am He
+that drowned and destroyed for ever the mighty enemies that have
+resisted you.
+
+"Remember ye not the former things, neither consider the things of old.
+
+"Behold, I will do a new thing; now it shall spring forth; shall ye not
+know it? I will even make a way in the wilderness, and rivers in the
+desert.
+
+"This people have I formed for myself; I have established them to shew
+forth my praise, etc.
+
+"I, even I, am He that blotteth out thy transgressions for mine own
+sake, and will not remember thy sins. Put in remembrance your
+ingratitude: see thou, if thou mayest be justified. Thy first father
+hath sinned, and thy teachers have transgressed against me."
+
+Is. xliv: "I am the first, and I am the last, saith the Lord. Let him
+who will equal himself to me, declare the order of things since I
+appointed the ancient people, and the things that are coming. Fear ye
+not: have I not told you all these things? Ye are my witnesses."
+
+_Prophecy of Cyrus._--Is. xlv, 4: "For Jacob's sake, mine elect, I have
+called thee by thy name."
+
+Is. xlv, 21: "Come and let us reason together. Who hath declared this
+from ancient time? Who hath told it from that time? Have not I, the
+Lord?"
+
+Is. xlvi: "Remember the former things of old, and know there is none
+like me, declaring the end from the beginning, and from ancient times
+the things that are not yet done, saying, My counsel shall stand, and I
+will do all my pleasure."
+
+Is. xlii: "Behold, the former things are come to pass, and new things do
+I declare; before they spring forth I tell you of them."
+
+Is. xlviii, 3: "I have declared the former things from the beginning; I
+did them suddenly; and they came to pass. Because I know that thou art
+obstinate, that thy spirit is rebellious, and thy brow brass; I have
+even declared it to thee before it came to pass: lest thou shouldst say
+that it was the work of thy gods, and the effect of their commands.
+
+"Thou hast seen all this; and will not ye declare it? I have shewed thee
+new things from this time, even hidden things, and thou didst not know
+them. They are created now, and not from the beginning; I have kept them
+hidden from thee; lest thou shouldst say, Behold, I knew them.
+
+"Yea, thou knewest not; yea, thou heardest not; yea, from that time that
+thine ear was not opened: for I knew that thou couldst deal very
+treacherously, and wast called a transgressor from the womb."
+
+_Reprobation of the Jews and conversion of the Gentiles._--Is. lxv: "I
+am sought of them that asked not for me; I am found of them that sought
+me not; I said, Behold me, behold me, behold me, unto a nation that did
+not call upon my name.
+
+"I have spread out my hands all the day unto an unbelieving people,
+which walketh in a way that was not good, after their own thoughts; a
+people that provoketh me to anger continually by the sins they commit in
+my face; that sacrificeth to idols, etc.
+
+"These shall be scattered like smoke in the day of my wrath, etc.
+
+"Your iniquities, and the iniquities of your fathers, will I assemble
+together, and will recompense you for all according to your works.
+
+"Thus saith the Lord, As the new wine is found in the cluster, and one
+saith, Destroy it not, for a blessing is in it [and the promise of
+fruit]: for my servants' sake I will not destroy all Israel.
+
+"Thus I will bring forth a seed out of Jacob and out of Judah, an
+inheritor of my mountains, and mine elect and my servants shall inherit
+it, and my fertile and abundant plains; but I will destroy all others,
+because you have forgotten your God to serve strange gods. I called, and
+ye did not answer; I spake, and ye did not hear; and ye did choose the
+thing which I forbade.
+
+"Therefore thus saith the Lord, Behold, my servants shall eat, but ye
+shall be hungry; my servants shall rejoice, but ye shall be ashamed; my
+servants shall sing for joy of heart, but ye shall cry and howl for
+vexation of spirit.
+
+"And ye shall leave your name for a curse unto my chosen: for the Lord
+shall slay thee, and call His servants by another name, that he who
+blesseth himself in the earth shall bless himself in God, etc., because
+the former troubles are forgotten.
+
+"For, behold, I create new heavens and a new earth; and the former
+things shall not be remembered, nor come into mind.
+
+"But be ye glad and rejoice for ever in that which I create; for,
+behold, I create Jerusalem a rejoicing, and her people a joy.
+
+"And I will rejoice in Jerusalem and joy in my people; and the voice of
+weeping shall no more be heard in her, nor the voice of crying.
+
+"Before they call, I will answer; and while they are yet speaking, I
+will hear. The wolf and the lamb shall feed together, and the lion shall
+eat straw like the bullock; and dust shall be the serpent's meat. They
+shall not hurt nor destroy in all my holy mountain."
+
+Is. lvi, 3: "Thus saith the Lord, Keep ye judgment, and do justice: for
+my salvation is near to come, and my righteousness to be revealed.
+
+"Blessed is the man that doeth this, that keepeth the Sabbath, and
+keepeth his hand from doing any evil.
+
+"Neither let the strangers that have joined themselves to me, say, God
+will separate me from His people. For thus saith the Lord: Whoever will
+keep my Sabbath, and choose the things that please me, and take hold of
+my covenant; even unto them will I give in mine house a place and a name
+better than that of sons and of daughters: I will give them an
+everlasting name, that shall not be cut off."
+
+Is. lix, 9: "Therefore for our iniquities is justice far from us: we
+wait for light, but behold obscurity; for brightness, but we walk in
+darkness. We grope for the wall like the blind; we stumble at noon day
+as in the night: we are in desolate places as dead men.
+
+"We roar all like bears, and mourn sore like doves; we look for
+judgment, but there is none; for salvation, but it is far from us."
+
+Is. lxvi, 18: "But I know their works and their thoughts; it shall come
+that I will gather all nations and tongues, and they shall see my glory.
+
+"And I will set a sign among them, and I will send those that escape of
+them unto the nations, to Africa, to Lydia, to Italy, to Greece, and to
+the people that have not heard my fame, neither have seen my glory. And
+they shall bring your brethren."
+
+Jer. vii. _Reprobation of the Temple_: "Go ye unto Shiloth, where I set
+my name at the first, and see what I did to it for the wickedness of my
+people. And now, because ye have done all these works, saith the Lord, I
+will do unto this house, wherein my name is called upon, wherein ye
+trust, and unto the place which I gave to your priests, as I have done
+to Shiloth." (For I have rejected it, and made myself a temple
+elsewhere.)
+
+"And I will cast you out of my sight, as I have cast out all your
+brethren, even the seed of Ephraim." (Rejected for ever.) "Therefore
+pray not for this people."
+
+Jer. vii, 22: "What avails it you to add sacrifice to sacrifice? For I
+spake not unto your fathers, when I brought them out of the land of
+Egypt, concerning burnt offerings or sacrifices. But this thing
+commanded I them, saying, Obey and be faithful to my commandments, and I
+will be your God, and ye shall be my people." (It was only after they
+had sacrificed to the golden calf that I gave myself sacrifices to turn
+into good an evil custom.)
+
+Jer. vii, 4: "Trust ye not in lying words, saying, The temple of the
+Lord, the temple of the Lord, the temple of the Lord, are these."
+
+
+713
+
+The Jews witnesses for God. Is. xliii, 9; xliv, 8.
+
+_Prophecies fulfilled._--I Kings xiii, 2.--I Kings xxiii, 16.--Joshua
+vi, 26.--I Kings xvi, 34.--Deut. xxiii.
+
+Malachi i, II. The sacrifice of the Jews rejected, and the sacrifice of
+the heathen, (even out of Jerusalem,) and in all places.
+
+Moses, before dying, foretold the calling of the Gentiles, Deut. xxxii,
+21, and the reprobation of the Jews.
+
+Moses foretold what would happen to each tribe.
+
+_Prophecy._--"Your name shall be a curse unto mine elect, and I will
+give them another name."
+
+"Make their heart fat,"[270] and how? by flattering their lust and
+making them hope to satisfy it.
+
+
+714
+
+_Prophecy._--Amos and Zechariah. They have sold the just one, and
+therefore will not be recalled.--Jesus Christ betrayed.
+
+They shall no more remember Egypt. See Is. xliii, 16, 17, 18, 19. Jer.
+xxiii, 6, 7.
+
+_Prophecy._--The Jews shall be scattered abroad. Is. xxvii, 6.--A new
+law, Jerem. xxxi, 32.
+
+Malachi. _Grotius._--The second temple glorious.--Jesus Christ will
+come. Haggai ii, 7, 8, 9, 10.
+
+The calling of the Gentiles. Joel ii, 28. Hosea ii, 24. Deut. xxxii, 21.
+Malachi i, 11.
+
+
+715
+
+Hosea iii.--Is. xlii, xlviii, liv, lx, lxi, last verse. "I foretold it
+long since that they might know that it is I." Jaddus to Alexander.
+
+
+716
+
+[_Prophecies._--The promise that David will always have descendants.
+Jer. xiii, 13.]
+
+
+717
+
+The eternal reign of the race of David, 2 Chron., by all the prophecies,
+and with an oath. And it was not temporally fulfilled. Jer. xxiii, 20.
+
+
+718
+
+We might perhaps think that, when the prophets foretold that the sceptre
+should not depart from Judah until the eternal King came, they spoke to
+flatter the people, and that their prophecy was proved false by Herod.
+But to show that this was not their meaning, and that, on the contrary,
+they knew well that this temporal kingdom should cease, they said that
+they would be without a king and without a prince, and for a long time.
+Hosea iii, 4.
+
+
+719
+
+_Non habemus regem nisi C�sarem._[271] Therefore Jesus Christ was the
+Messiah, since they had no longer any king but a stranger, and would
+have no other.
+
+
+720
+
+We have no king but C�sar.
+
+
+721
+
+Daniel ii: "All thy soothsayers and wise men cannot shew unto thee the
+secret which thou hast demanded. But there is a God in heaven who can do
+so, and that hath revealed to thee in thy dream what shall be in the
+latter days," (This dream must have caused him much misgiving.)
+
+"And it is not by my own wisdom that I have knowledge of this secret,
+but by the revelation of this same God, that hath revealed it to me, to
+make it manifest in thy presence.
+
+"Thy dream was then of this kind. Thou sawest a great image, high and
+terrible, which stood before thee. His head was of gold, his breast and
+arms of silver, his belly and his thighs of brass, his legs of iron, his
+feet part of iron and part of clay. Thus thou sawest till that a stone
+was cut out without hands, which smote the image upon his feet, that
+were of iron and of clay, and brake them to pieces.
+
+"Then was the iron, the clay, the brass, the silver, and the gold broken
+to pieces together, and the wind carried them away; but this stone that
+smote the image became a great mountain, and filled the whole earth.
+This is the dream, and now I will give thee the interpretation thereof.
+
+"Thou who art the greatest of kings, and to whom God hath given a power
+so vast that thou art renowned among all peoples, art the head of gold
+which thou hast seen. But after thee shall arise another kingdom
+inferior to thee, and another third kingdom of brass, which shall bear
+rule over all the earth.
+
+"But the fourth kingdom shall be strong as iron, and even as iron
+breaketh in pieces and subdueth all things, so shall this empire break
+in pieces and bruise all.
+
+"And whereas thou sawest the feet and toes, part of clay and part of
+iron, the kingdom shall be divided; but there shall be in it of the
+strength of iron and of the weakness of clay.
+
+"But as iron cannot be firmly mixed with clay, so they who are
+represented by the iron and by the clay, shall not cleave one to another
+though united by marriage.
+
+"Now in the days of these kings shall God set up a kingdom, which shall
+never be destroyed, nor ever be delivered up to other people. It shall
+break in pieces and consume all these kingdoms, and it shall stand for
+ever, according as thou sawest that the stone was cut out of the
+mountain without hands, and that it fell from the mountain, and brake in
+pieces the iron, the clay, the silver, and the gold. God hath made known
+to thee what shall come to pass hereafter. This dream is certain, and
+the interpretation thereof sure.
+
+"Then Nebuchadnezzar fell upon his face towards the earth," etc.
+
+Daniel viii, 8. "Daniel having seen the combat of the ram and of the
+he-goat, who vanquished him and ruled over the earth, whereof the
+principal horn being broken four others came up toward the four winds of
+heaven, and out of one of them came forth a little horn, which waxed
+exceedingly great toward the south, and toward the east, and toward the
+land of Israel, and it waxed great even to the host of heaven; and it
+cast down some of the stars, and stamped upon them, and at last
+overthrew the prince, and by him the daily sacrifice was taken away, and
+the place of his sanctuary was cast down.
+
+"This is what Daniel saw. He sought the meaning of it, and a voice cried
+in this manner, 'Gabriel, make this man to understand the vision,' And
+Gabriel said:
+
+"The ram which thou sawest is the king of the Medes and Persians, and
+the he-goat is the king of Greece, and the great horn that is between
+his eyes is the first king of this monarchy.
+
+"Now that being broken, whereas four stood up for it, four kingdoms
+shall stand up out of the nation, but not in his power.
+
+"And in the latter time of their kingdom, when iniquities are come to
+the full, there shall arise a king, insolent and strong, but not by his
+own power, to whom all things shall succeed after his own will; and he
+shall destroy the holy people, and through his policy also he shall
+cause craft to prosper in his hand, and he shall destroy many. He shall
+also stand up against the Prince of princes, but he shall perish
+miserably, and nevertheless by a violent hand."
+
+Daniel ix, 20. "Whilst I was praying with all my heart, and confessing
+my sin and the sin of all my people, and prostrating myself before my
+God, even Gabriel, whom I had seen in the vision at the beginning, came
+to me and touched me about the time of the evening oblation, and he
+informed me and said, O Daniel, I am now come forth to give thee the
+knowledge of things. At the beginning of thy supplications I came to
+shew that which thou didst desire, for thou are greatly beloved:
+therefore understand the matter, and consider the vision. Seventy weeks
+are determined upon thy people, and upon thy holy city, to finish the
+transgression, and to make an end of sins, and to abolish iniquity, and
+to bring in everlasting righteousness; to accomplish the vision and the
+prophecies, and to anoint the Most Holy. (After which this people shall
+be no more thy people, nor this city the holy city. The times of wrath
+shall be passed, and the years of grace shall come for ever.)
+
+"Know therefore, and understand, that, from the going forth of the
+commandment to restore and to build Jerusalem unto the Messiah the
+Prince, shall be seven weeks, and three score and two weeks." (The
+Hebrews were accustomed to divide numbers, and to place the small first.
+Thus, 7 and 62 make 69. Of this 70 there will then remain the 70th, that
+is to say, the 7 last years of which he will speak next.)
+
+"The street shall be built again, and the wall, even in troublous times.
+And after three score and two weeks," (which have followed the first
+seven. Christ will then be killed after the sixty-nine weeks, that is to
+say, in the last week), "the Christ shall be cut off, and a people of
+the prince that shall come shall destroy the city and the sanctuary, and
+overwhelm all, and the end of that war shall accomplish the desolation."
+
+"Now one week," (which is the seventieth, which remains), "shall confirm
+the covenant with many, and in the midst of the week," (that is to say,
+the last three and a half years), "he shall cause the sacrifice and the
+oblation to cease, and for the overspreading of abominations he shall
+make it desolate, even until the consummation, and that determined shall
+be poured upon the desolate."
+
+Daniel xi. "The angel said to Daniel: There shall stand up yet," (after
+Cyrus, under whom this still is), "three kings in Persia," (Cambyses,
+Smerdis, Darius); "and the fourth who shall then come," (Xerxes) "shall
+be far richer than they all, and far stronger, and shall stir up all his
+people against the Greeks.
+
+"But a mighty king shall stand up," (Alexander), "that shall rule with
+great dominion, and do according to his will. And when he shall stand
+up, his kingdom shall be broken, and shall be divided in four parts
+toward the four winds of heaven," (as he had said above, vii, 6; viii,
+8), "but not his posterity; and his successors shall not equal his
+power, for his kingdom shall be plucked up, even for others besides
+these," (his four chief successors).
+
+"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be
+strong; but one of his princes shall be strong above him, and his
+dominion shall be a great dominion," (Seleucus, King of Syria. Appian
+says that he was the most powerful of Alexander's successors).
+
+"And in the end of years they shall join themselves together, and the
+king's daughter of the south," (Berenice, daughter of Ptolemy
+Philadelphus, son of the other Ptolemy), "shall come to the king of the
+north," (to Antiochus Deus, King of Syria and of Asia, son of Seleucus
+Lagidas), "to make peace between these princes.
+
+"But neither she nor her seed shall have a long authority; for she and
+they that brought her, and her children, and her friends, shall be
+delivered to death." (Berenice and her son were killed by Seleucus
+Callinicus.)
+
+"But out of a branch of her roots shall one stand up," (Ptolemy
+Euergetes was the issue of the same father as Berenice), "which shall
+come with a mighty army into the land of the king of the north, where he
+shall put all under subjection, and he shall also carry captive into
+Egypt their gods, their princes, their gold, their silver, and all their
+precious spoils," (if he had not been called into Egypt by domestic
+reasons, says Justin, he would have entirely stripped Seleucus); "and he
+shall continue several years when the king of the north can do nought
+against him.
+
+"And so he shall return into his kingdom. But his sons shall be stirred
+up, and shall assemble a multitude of great forces," (Seleucus Ceraunus,
+Antiochus the Great). "And their army shall come and overthrow all;
+wherefore the king of the south shall be moved with choler, and shall
+also form a great army, and fight him," (Ptolemy Philopator against
+Antiochus the Great at Raphia), "and conquer; and his troops shall
+become insolent, and his heart shall be lifted up," (this Ptolemy
+desecrated the temple; Josephus): "he shall cast down many ten
+thousands, but he shall not be strengthened by it. For the king of the
+north," (Antiochus the Great), "shall return with a greater multitude
+than before, and in those times also a great number of enemies shall
+stand up against the king of the south," (during the reign of the young
+Ptolemy Epiphanes); "also the apostates and robbers of thy people shall
+exalt themselves to establish the vision; but they shall fall." (Those
+who abandon their religion to please Euergetes, when he will send his
+troops to Scopas; for Antiochus will again take Scopas, and conquer
+them.) "And the king of the north shall destroy the fenced cities, and
+the arms of the south shall not withstand, and all shall yield to his
+will; he shall stand in the land of Israel, and it shall yield to him.
+And thus he shall think to make himself master of all the empire of
+Egypt," (despising the youth of Epiphanes, says Justin). "And for that
+he shall make alliance with him, and give his daughter" (Cleopatra, in
+order that she may betray her husband. On which Appian says that
+doubting his ability to make himself master of Egypt by force, because
+of the protection of the Romans, he wished to attempt it by cunning).
+"He shall wish to corrupt her, but she shall not stand on his side,
+neither be for him. Then he shall turn his face to other designs, and
+shall think to make himself master of some isles," (that is to say,
+seaports), "and shall take many," (as Appian says).
+
+"But a prince shall oppose his conquests," (Scipio Africanus, who
+stopped the progress of Antiochus the Great, because he offended the
+Romans in the person of their allies), "and shall cause the reproach
+offered by him to cease. He shall then return into his kingdom and there
+perish, and be no more." (He was slain by his soldiers.)
+
+"And he who shall stand up in his estate," (Seleucus Philopator or
+Soter, the son of Antiochus the Great), "shall be a tyrant, a raiser of
+taxes in the glory of the kingdom," (which means the people), "but
+within a few days he shall be destroyed, neither in anger nor in battle.
+And in his place shall stand up a vile person, unworthy of the honour of
+the kingdom, but he shall come in cleverly by flatteries. All armies
+shall bend before him; he shall conquer them, and even the prince with
+whom he has made a covenant. For having renewed the league with him, he
+shall work deceitfully, and enter with a small people into his province,
+peaceably and without fear. He shall take the fattest places, and shall
+do that which his fathers have not done, and ravage on all sides. He
+shall forecast great devices during his time."
+
+
+722
+
+_Prophecies._--The seventy weeks of Daniel are ambiguous as regards
+the term of commencement, because of the terms of the prophecy; and as
+regards the term of conclusion, because of the differences among
+chronologists. But all this difference extends only to two hundred
+years.
+
+
+723
+
+_Predictions._--That in the fourth monarchy, before the destruction of
+the second temple, before the dominion of the Jews was taken away, in
+the seventieth week of Daniel, during the continuance of the second
+temple, the heathen should be instructed, and brought to the knowledge
+of the God worshipped by the Jews; that those who loved Him should be
+delivered from their enemies, and filled with His fear and love.
+
+And it happened that in the fourth monarchy, before the destruction of
+the second temple, etc., the heathen in great number worshipped God, and
+led an angelic life. Maidens dedicated their virginity and their life to
+God. Men renounced their pleasures. What Plato could only make
+acceptable to a few men, specially chosen and instructed, a secret
+influence imparted, by the power of a few words, to a hundred million
+ignorant men.
+
+The rich left their wealth. Children left the dainty homes of their
+parents to go into the rough desert. (See Philo the Jew.) All this was
+foretold a great while ago. For two thousand years no heathen had
+worshipped the God of the Jews; and at the time foretold, a great number
+of the heathen worshipped this only God. The temples were destroyed. The
+very kings made submission to the cross. All this was due to the Spirit
+of God, which was spread abroad upon the earth.
+
+No heathen, since Moses until Jesus Christ, believed according to the
+very Rabbis. A great number of the heathen, after Jesus Christ, believed
+in the books of Moses, kept them in substance and spirit, and only
+rejected what was useless.
+
+
+724
+
+_Prophecies._--The conversion of the Egyptians (Isaiah xix, 19); an
+altar in Egypt to the true God.
+
+
+725
+
+_Prophecies._--_In Egypt._--_Pugio Fidei_, p. 659. _Talmud._
+
+"It is a tradition among us, that, when the Messiah shall come, the
+house of God, destined for the dispensation of His Word, shall be full
+of filth and impurity; and that the wisdom of the scribes shall be
+corrupt and rotten. Those who shall be afraid to sin, shall be rejected
+by the people, and treated as senseless fools."
+
+Is. xlix: "Listen, O isles, unto me, and hearken, ye people, from afar:
+The Lord hath called me by my name from the womb of my mother; in the
+shadow of His hand hath He hid me, and hath made my words like a sharp
+sword, and said unto me, Thou art my servant in whom I will be
+glorified. Then I said, Lord, have I laboured in vain? have I spent my
+strength for nought? yet surely my judgment is with Thee, O Lord, and my
+work with Thee. And now, saith the Lord, that formed me from the womb to
+be His servant, to bring Jacob and Israel again to Him, Thou shalt be
+glorious in my sight, and I will be thy strength. It is a light thing
+that thou shouldst convert the tribes of Jacob; I have raised thee up
+for a light to the Gentiles, that thou mayest be my salvation unto the
+ends of the earth. Thus saith the Lord to him whom man despiseth, to him
+whom the nation abhorreth, to a servant of rulers, Princes and kings
+shall worship thee, because the Lord is faithful that hath chosen thee.
+
+"Again saith the Lord unto me, I have heard thee in the days of
+salvation and of mercy, and I will preserve thee for a covenant of the
+people, to cause to inherit the desolate nations, that thou mayest say
+to the prisoners: Go forth; to them that are in darkness show
+yourselves, and possess these abundant and fertile lands. They shall not
+hunger nor thirst, neither shall the heat nor sun smite them; for he
+that hath mercy upon them shall lead them, even by the springs of waters
+shall he guide them, and make the mountains a way before them. Behold,
+the peoples shall come from all parts, from the east and from the west,
+from the north and from the south. Let the heavens give glory to God;
+let the earth be joyful; for it hath pleased the Lord to comfort His
+people, and He will have mercy upon the poor who hope in Him.
+
+"Yet Sion dared to say: The Lord hath forsaken me, and hath forgotten
+me. Can a woman forget her child, that she should not have compassion on
+the son of her womb? but if she forget, yet will not I forget thee, O
+Sion. I will bear thee always between my hands, and thy walls are
+continually before me. They that shall build thee are come, and thy
+destroyers shall go forth of thee. Lift up thine eyes round about, and
+behold; all these gather themselves together, and come to thee. As I
+live, saith the Lord, thou shalt surely clothe thee with them all, as
+with an ornament. Thy waste and thy desolate places, and the land of thy
+destruction, shall even now be too narrow by reason of the inhabitants,
+and the children thou shalt have after thy barrenness shall say again in
+thy ears: The place is too strait for me: give place to me that I may
+dwell. Then shalt thou say in thy heart: Who hath begotten me these,
+seeing I have lost my children, and am desolate, a captive, and removing
+to and fro? and who brought up these? Behold, I was left alone; these,
+where had they been? And the Lord shall say to thee: Behold, I will lift
+up mine hand to the Gentiles, and set up my standard to the people; and
+they shall bring thy sons in their arms and in their bosoms. And kings
+shall be their nursing fathers, and queens their nursing mothers; they
+shall bow down to thee with their face toward the earth, and lick up the
+dust of thy feet; and thou shalt know that I am the Lord; for they shall
+not be ashamed that wait for me. Shall the prey be taken from the
+mighty? But even if the captives be taken away from the strong, nothing
+shall hinder me from saving thy children, and from destroying thy
+enemies; and all flesh shall know that I am the Lord, thy Saviour and
+thy Redeemer, the mighty One of Jacob.
+
+"Thus saith the Lord: What is the bill of this divorcement, wherewith I
+have put away the synagogue? and why have I delivered it into the hands
+of your enemies? Is it not for your iniquities and for your
+transgressions that I have put it away?
+
+"For I came, and no man received me; I called and there was none to
+hear. Is my arm shortened, that I cannot redeem?
+
+"Therefore I will show the tokens of mine anger; I will clothe the
+heavens with darkness, and make sackcloth their covering.
+
+"The Lord hath given me the tongue of the learned that I should know how
+to speak a word in season to him that is weary. He hath opened mine ear,
+and I have listened to Him as a master.
+
+"The Lord hath revealed His will, and I was not rebellious.
+
+"I gave my body to the smiters, and my cheeks to outrage; I hid not my
+face from shame and spitting. But the Lord hath helped me; therefore I
+have not been confounded.
+
+"He is near that justifieth me; who will contend with me? who will be
+mine adversary, and accuse me of sin, God himself being my protector?
+
+"All men shall pass away, and be consumed by time; let those that fear
+God hearken to the voice of His servant; let him that languisheth in
+darkness put his trust in the Lord. But as for you, ye do but kindle the
+wrath of God upon you; ye walk in the light of your fire and in the
+sparks that ye have kindled. This shall ye have of mine hand; ye shall
+lie down in sorrow.
+
+"Hearken to me, ye that follow after righteousness, ye that seek the
+Lord: look unto the rock whence ye are hewn, and to the hole of the pit
+whence ye are digged. Look unto Abraham, your father, and unto Sarah
+that bare you: for I called him alone, when childless, and increased
+him. Behold, I have comforted Zion, and heaped upon her blessings and
+consolations.
+
+"Hearken unto me, my people, and give ear unto me: for a law shall
+proceed from me, and I will make my judgment to rest for a light of the
+Gentiles."
+
+Amos viii. The prophet, having enumerated the sins of Israel, said that
+God had sworn to take vengeance on them.
+
+He says this: "And it shall come to pass in that day, saith the Lord,
+that I will cause the sun to go down at noon, and I will darken the
+earth in the clear day; and I will turn your feasts into mourning, and
+all your songs into lamentation.
+
+"You all shall have sorrow and suffering, and I will make this nation
+mourn as for an only son, and the end therefore as a bitter day. Behold,
+the days come, saith the Lord, that I will send a famine in the land,
+not a famine of bread, nor a thirst for water, but of hearing the words
+of the Lord. And they shall wander from sea to sea, and from the north
+even to the east; they shall run to and fro to seek the word of the
+Lord, and shall not find it.
+
+"In that day shall the fair virgins and young men faint for thirst. They
+that have followed the idols of Samaria, and sworn by the god of Dan,
+and followed the manner of Beersheba, shall fall, and never rise up
+again."
+
+Amos iii, 2: "Ye only have I known of all the families of the earth for
+my people."
+
+Daniel xii, 7. Having described all the extent of the reign of the
+Messiah, he says: "All these things shall be finished, when the
+scattering of the people of Israel shall be accomplished."
+
+Haggai ii, 4: "Ye who, comparing this second house with the glory of the
+first, despise it, be strong, saith the Lord, be strong, O Zerubbabel,
+and O Jesus, the high priest, be strong, all ye people of the land, and
+work. For I am with you, saith the Lord of hosts; according to the word
+that I covenanted with you when ye came out of Egypt, so my spirit
+remaineth among you. Fear ye not. For thus saith the Lord of hosts: Yet
+one little while, and I will shake the heavens, and the earth, and the
+sea, and the dry land," (a way of speaking to indicate a great and an
+extraordinary change); "and I will shake all nations, and the desire of
+all the Gentiles shall come; and I will fill this house with glory,
+saith the Lord.
+
+"The silver is mine, and the gold is mine, saith the Lord," (that is to
+say, it is not by that that I wish to be honoured; as it is said
+elsewhere: All the beasts of the field are mine, what advantages me that
+they are offered me in sacrifice?). "The glory of this latter house
+shall be greater than of the former, saith the Lord of hosts; and in
+this place will I establish my house, saith the Lord.
+
+"According to all that thou desiredst in Horeb in the day of the
+assembly, saying, Let us not hear again the voice of the Lord, neither
+let us see this fire any more, that we die not.[272] And the Lord said
+unto me, Their prayer is just. I will raise them up a prophet from among
+their brethren, like unto thee, and will put my words in his mouth; and
+he shall speak unto them all that I shall command him. And it shall come
+to pass, that whosoever will not hearken unto my words which he will
+speak in my name, I will require it of him."
+
+Genesis xlix: "Judah, thou art he whom thy brethren shall praise, and
+thou shalt conquer thine enemies; thy father's children shall bow down
+before thee. Judah is a lion's whelp: from the prey, my son, thou art
+gone up, and art couched as a lion, and as a lioness that shall be
+roused up.
+
+"The sceptre shall not depart from Judah, nor a lawgiver from between
+his feet, until Shiloh come; and unto him shall the gathering of the
+people be."
+
+
+726
+
+_During the life of the Messiah._--_�nigmatis._--Ezek. xvii.
+
+His forerunner. Malachi iii.
+
+He will be born an infant. Is. ix.
+
+He will be born in the village of Bethlehem. Micah v. He will appear
+chiefly in Jerusalem, and will be a descendant of the family of Judah
+and of David.
+
+He is to blind the learned and the wise, Is. vi, viii, xxix, etc.; and
+to preach the Gospel to the lowly, Is. xxix; to open the eyes of the
+blind, give health to the sick, and bring light to those that languish
+in darkness. Is. lxi.
+
+He is to show the perfect way, and be the teacher of the Gentiles. Is.
+lv; xlii, 1-7.
+
+The prophecies are to be unintelligible to the wicked, Dan. xii; Hosea
+xiv, 10; but they are to be intelligible to those who are well informed.
+
+The prophecies, which represent Him as poor, represent Him as master of
+the nations. Is. lii, 14, etc.; liii; Zech. ix, 9.
+
+The prophecies, which foretell the time, foretell Him only as master of
+the nations and suffering, and not as in the clouds nor as judge. And
+those, which represent Him thus as judge and in glory, do not mention
+the time. When the Messiah is spoken of as great and glorious, it is as
+the judge of the world, and not its Redeemer.
+
+He is to be the victim for the sins of the world. Is. xxxix, liii, etc.
+
+He is to be the precious corner-stone. Is. xxviii, 16.
+
+He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to
+dash against this stone.
+
+The builders are to reject this stone. Ps. cxvii, 22.
+
+God is to make this stone the chief corner-stone.
+
+And this stone is to grow into a huge mountain, and fill the whole
+earth. Dan. ii.
+
+So He is to be rejected, despised, betrayed (Ps. cviii, 8), sold (Zech.
+xi, 12), spit upon, buffeted, mocked, afflicted in innumerable ways,
+given gall to drink (Ps. lxviii), pierced (Zech. xii), His feet and His
+hands pierced, slain, and lots cast for His raiment.
+
+He will raise again (Ps. xv) the third day (Hosea vi, 3).
+
+He will ascend to heaven to sit on the right hand. Ps. cx.
+
+The kings will arm themselves against Him. Ps. ii.
+
+Being on the right hand of the Father, He will be victorious over His
+enemies.
+
+The kings of the earth and all nations will worship Him. Is. lx.
+
+The Jews will continue as a nation. Jeremiah.
+
+They will wander, without kings, etc. (Hosea iii), without prophets
+(Amos), looking for salvation and finding it not (Isaiah).
+
+Calling of the Gentiles by Jesus Christ. Is. lii, 15; lv, 5; lx, etc.
+Ps. lxxxi.
+
+Hosea i, 9: "Ye are not my people, and I will not be your God, when ye
+are multiplied after the dispersion. In the places where it was said, Ye
+are not my people, I will call them my people."
+
+
+727
+
+It was not lawful to sacrifice outside of Jerusalem, which was the place
+that the Lord had chosen, nor even to eat the tithes elsewhere. Deut.
+xii, 5, etc.; Deut. xiv, 23, etc.; xv, 20; xvi, 2, 7, 11, 15.
+
+Hosea foretold that they should be without a king, without a prince,
+without a sacrifice, and without an idol; and this prophecy is now
+fulfilled, as they cannot make a lawful sacrifice out of Jerusalem.
+
+
+728
+
+_Predictions._--It was foretold that, in the time of the Messiah, He
+should come to establish a new covenant, which should make them forget
+the escape from Egypt (Jer. xxiii, 5; Is. xliii, 10); that He should
+place His law not in externals, but in the heart; that He should put His
+fear, which had only been from without, in the midst of the heart. Who
+does not see the Christian law in all this?
+
+
+729
+
+... That then idolatry would be overthrown; that this Messiah would cast
+down all idols, and bring men into the worship of the true God.
+
+That the temples of the idols would be cast down, and that among all
+nations, and in all places of the earth, He would be offered a pure
+sacrifice, not of beasts.
+
+That He would be king of the Jews and Gentiles. And we see this king of
+the Jews and Gentiles oppressed by both, who conspire His death; and
+ruler of both, destroying the worship of Moses in Jerusalem, which was
+its centre, where He made His first Church; and also the worship of
+idols in Rome, the centre of it, where He made His chief Church.
+
+
+730
+
+_Prophecies._--That Jesus Christ will sit on the right hand, till God
+has subdued His enemies.
+
+Therefore He will not subdue them Himself.
+
+
+731
+
+"... Then they shall teach no more every man his neighbour, saying,
+Here is the Lord, _for God shall make Himself known to all._"[273]
+
+"... Your sons shall prophesy."[274] "I will put my spirit and my fear
+_in your heart_."
+
+All that is the same thing. To prophesy is to speak of God, not from
+outward proofs, but from an inward and immediate feeling.
+
+
+732
+
+That He would teach men the perfect way.
+
+And there has never come, before Him nor after Him, any man who has
+taught anything divine approaching to this.
+
+
+733
+
+... That Jesus Christ would be small in His beginning, and would then
+increase. The little stone of Daniel.
+
+If I had in no wise heard of the Messiah, nevertheless, after such
+wonderful predictions of the course of the world which I see fulfilled,
+I see that He is divine. And if I knew that these same books foretold a
+Messiah, I should be sure that He would come; and seeing that they place
+His time before the destruction of the second temple, I should say that
+He had come.
+
+
+734
+
+_Prophecies._--That the Jews would reject Jesus Christ, and would be
+rejected of God, for this reason, that the chosen vine brought forth
+only wild grapes. That the chosen people would be fruitless, ungrateful,
+and unbelieving, _populum non credentem et contradicentem_.[275] That
+God would strike them with blindness, and in full noon they would grope
+like the blind; and that a forerunner would go before Him.
+
+
+735
+
+_Transfixerunt._ Zech. xii, 10.
+
+That a deliverer should come, who would crush the demon's head, and free
+His people from their sins, _ex omnibus iniquitatibus_; that there
+should be a New Covenant, which would be eternal; that there should be
+another priesthood after the order of Melchisedek, and it should be
+eternal; that the Christ should be glorious, mighty, strong, and yet so
+poor that He would not be recognised, nor taken for what He is, but
+rejected and slain; that His people who denied Him should no longer be
+His people; that the idolaters should receive Him, and take refuge in
+Him; that He should leave Zion to reign in the centre of idolatry; that
+nevertheless the Jews should continue for ever; that He should be of
+Judah, and when there should be no longer a king.
+
+
+
+
+SECTION XII
+
+PROOFS OF JESUS CHRIST
+
+
+736
+
+... Therefore I reject all other religions. In that way I find an answer
+to all objections. It is right that a God so pure should only reveal
+Himself to those whose hearts are purified. Hence this religion is
+lovable to me, and I find it now sufficiently justified by so divine a
+morality. But I find more in it.
+
+I find it convincing that, since the memory of man has lasted, it was
+constantly announced to men that they were universally corrupt, but that
+a Redeemer should come; that it was not one man who said it, but
+innumerable men, and a whole nation expressly made for the purpose, and
+prophesying for four thousand years. This is a nation which is more
+ancient than every other nation. Their books, scattered abroad, are four
+thousand years old.
+
+The more I examine them, the more truths I find in them: an entire
+nation foretell Him before His advent, and an entire nation worship Him
+after His advent; what has preceded and what has followed; in short,
+people without idols and kings, this synagogue which was foretold, and
+these wretches who frequent it, and who, being our enemies, are
+admirable witnesses of the truth of these prophecies, wherein their
+wretchedness and even their blindness are foretold.
+
+I find this succession, this religion, wholly divine in its authority,
+in its duration, in its perpetuity, in its morality, in its conduct, in
+its doctrine, in its effects. The frightful darkness of the Jews was
+foretold: _Eris palpans in meridie.[276] Dabitur liber scienti literas,
+et dicet: Non possum legere._[277] While the sceptre was still in the
+hands of the first foreign usurper, there is the report of the coming of
+Jesus Christ.
+
+So I hold out my arms to my _Redeemer_, who, having been foretold for
+four thousand years, has come to suffer and to die for me on earth, at
+the time and under all the circumstances foretold. By His grace, I await
+death in peace, in the hope of being eternally united to Him. Yet I
+live with joy, whether in the prosperity which it pleases Him to bestow
+upon me, or in the adversity which He sends for my good, and which He
+has taught me to bear by His example.
+
+
+737
+
+The prophecies having given different signs which should all happen at
+the advent of the Messiah, it was necessary that all these signs should
+occur at the same time. So it was necessary that the fourth monarchy
+should have come, when the seventy weeks of Daniel were ended; and that
+the sceptre should have then departed from Judah. And all this happened
+without any difficulty. Then it was necessary that the Messiah should
+come; and Jesus Christ then came, who was called the Messiah. And all
+this again was without difficulty. This indeed shows the truth of the
+prophecies.
+
+
+738
+
+The prophets foretold, and were not foretold. The saints again were
+foretold, but did not foretell. Jesus Christ both foretold and was
+foretold.
+
+
+739
+
+Jesus Christ, whom the two Testaments regard, the Old as its hope, the
+New as its model, and both as their centre.
+
+
+740
+
+The two oldest books in the world are those of Moses and Job, the one a
+Jew and the other a Gentile. Both of them look upon Jesus Christ as
+their common centre and object: Moses in relating the promises of God to
+Abraham, Jacob, etc., and his prophecies; and Job, _Quis mihi det
+ut_,[278] etc. _Scio enim quod redemptor meus vivit_, etc.
+
+
+741
+
+The Gospel only speaks of the virginity of the Virgin up to the time of
+the birth of Jesus Christ. All with reference to Jesus Christ.
+
+
+742
+
+_Proofs of Jesus Christ._
+
+     Why was the book of Ruth preserved?
+
+     Why the story of Tamar?
+
+
+743
+
+"Pray that ye enter not into temptation."[279] It is dangerous to be
+tempted; and people are tempted because they do not pray.
+
+_Et tu conversus confirma fratres tuos._ But before, _conversus Jesus
+respexit Petrum_.
+
+Saint Peter asks permission to strike Malchus, and strikes before
+hearing the answer. Jesus Christ replies afterwards.
+
+The word, _Galilee_, which the Jewish mob pronounced as if by chance, in
+accusing Jesus Christ before Pilate, afforded Pilate a reason for
+sending Jesus Christ to Herod. And thereby the mystery was accomplished,
+that He should be judged by Jews and Gentiles. Chance was apparently the
+cause of the accomplishment of the mystery.
+
+
+744
+
+Those who have a difficulty in believing seek a reason in the fact that
+the Jews do not believe. "Were this so clear," say they, "why did the
+Jews not believe?" And they almost wish that they had believed, so as
+not to be kept back by the example of their refusal. But it is their
+very refusal that is the foundation of our faith. We should be much less
+disposed to the faith, if they were on our side. We should then have a
+more ample pretext. The wonderful thing is to have made the Jews great
+lovers of the things foretold, and great enemies of their fulfilment.
+
+
+745
+
+The Jews were accustomed to great and striking miracles, and so, having
+had the great miracles of the Red Sea and of the land of Canaan as an
+epitome of the great deeds of their Messiah, they therefore looked for
+more striking miracles, of which those of Moses were only the patterns.
+
+
+746
+
+The carnal Jews and the heathen have their calamities, and Christians
+also. There is no Redeemer for the heathen, for they do not so much as
+hope for one. There is no Redeemer for the Jews; they hope for Him in
+vain. There is a Redeemer only for Christians. (See _Perpetuity_.)
+
+
+747
+
+In the time of the Messiah the people divided themselves. The spiritual
+embraced the Messiah, and the coarser-minded remained to serve as
+witnesses of Him.
+
+
+748
+
+"If this was clearly foretold to the Jews, how did they not believe it,
+or why were they not destroyed for resisting a fact so clear?"
+
+I reply: in the first place, it was foretold both that they would not
+believe a thing so clear, and that they would not be destroyed. And
+nothing is more to the glory of the Messiah; for it was not enough that
+there should be prophets; their prophets must be kept above suspicion.
+Now, etc.
+
+
+749
+
+If the Jews had all been converted by Jesus Christ, we should have none
+but questionable witnesses. And if they had been entirely destroyed, we
+should have no witnesses at all.
+
+
+750
+
+What do the prophets say of Jesus Christ? That He will be clearly God?
+No; but that He is a God truly hidden; that He will be slighted; that
+none will think that it is He; that He will be a stone of stumbling,
+upon which many will stumble, etc. Let people then reproach us no longer
+for want of clearness, since we make profession of it.
+
+But, it is said, there are obscurities.--And without that, no one would
+have stumbled over Jesus Christ, and this is one of the formal
+pronouncements of the prophets: _Exc�ca_[280] ...
+
+
+751
+
+Moses first teaches the Trinity, original sin, the Messiah.
+
+David: a great witness; a king, good, merciful, a beautiful soul, a
+sound mind, powerful. He prophesies, and his wonder comes to pass. This
+is infinite.
+
+He had only to say that he was the Messiah, if he had been vain; for the
+prophecies are clearer about him than about Jesus Christ. And the same
+with Saint John.
+
+
+752
+
+Herod was believed to be the Messiah. He had taken away the sceptre from
+Judah, but he was not of Judah. This gave rise to a considerable sect.
+
+Curse of the Greeks upon those who count three periods of time.
+
+In what way should the Messiah come, seeing that through Him the sceptre
+was to be eternally in Judah, and at His coming the sceptre was to be
+taken away from Judah?
+
+In order to effect that seeing they should not see, and hearing they
+should not understand, nothing could be better done.
+
+
+753
+
+_Homo existens te Deum facit.
+
+Scriptum est, Dii estis, et non potest solvi Scriptura.
+
+H�c infirmitas non est ad vitam et est ad mortem.
+
+Lazarus dormit, et deinde dixit: Lazarus mortuus est._[281]
+
+
+754
+
+The apparent discrepancy of the Gospels.[282]
+
+
+755
+
+What can we have but reverence for a man who foretells plainly things
+which come to pass, and who declares his intention both to blind and to
+enlighten, and who intersperses obscurities among the clear things which
+come to pass?
+
+
+756
+
+The time of the first advent was foretold; the time of the second is not
+so; because the first was to be obscure, and the second is to be
+brilliant, and so manifest that even His enemies will recognise it. But,
+as He was first to come only in obscurity, and to be known only of those
+who searched the Scriptures ...
+
+
+757
+
+God, in order to cause the Messiah to be known by the good and not to be
+known by the wicked, made Him to be foretold in this manner. If the
+manner of the Messiah had been clearly foretold, there would have been
+no obscurity, even for the wicked. If the time had been obscurely
+foretold, there would have been obscurity, even for the good. For their
+[goodness of heart] would not have made them understand, for instance,
+that the closed _mem_ signifies six hundred years. But the time has been
+clearly foretold, and the manner in types.
+
+By this means, the wicked, taking the promised blessings for material
+blessings, have fallen into error, in spite of the clear prediction of
+the time; and the good have not fallen in error. For the understanding
+of the promised blessings depends on the heart, which calls "good" that
+which it loves; but the understanding of the promised time does not
+depend on the heart. And thus the clear prediction of the time, and the
+obscure prediction of the blessings, deceive the wicked alone.
+
+
+758
+
+[Either the Jews or the Christians must be wicked.]
+
+
+759
+
+The Jews reject Him, but not all. The saints receive Him, and not the
+carnal-minded. And so far is this from being against His glory, that it
+is the last touch which crowns it. For their argument, the only one
+found in all their writings, in the Talmud and in the Rabbinical
+writings, amounts only to this, that Jesus Christ has not subdued the
+nations with sword in hand, _gladiumt uum, potentissime_.[283] (Is this
+all they have to say? Jesus Christ has been slain, say they. He has
+failed. He has not subdued the heathen with His might. He has not
+bestowed upon us their spoil. He does not give riches. Is this all they
+have to say? It is in this respect that He is lovable to me. I would not
+desire Him whom they fancy.) It is evident that it is only His life
+which has prevented them from accepting Him; and through this rejection
+they are irreproachable witnesses, and, what is more, they thereby
+accomplish the prophecies.
+
+[By means of the fact that this people have not accepted Him, this
+miracle here has happened. The prophecies were the only lasting miracles
+which could be wrought, but they were liable to be denied.]
+
+
+760
+
+The Jews, in slaying Him in order not to receive Him as the Messiah,
+have given Him the final proof of being the Messiah.
+
+And in continuing not to recognise Him, they made themselves
+irreproachable witnesses. Both in slaying Him, and in continuing to deny
+Him, they have fulfilled the prophecies (Isa. lx; Ps. lxxi).
+
+
+761
+
+What could the Jews, His enemies, do? If they receive Him, they give
+proof of Him by their reception; for then the guardians of the
+expectation of the Messiah receive Him. If they reject Him, they give
+proof of Him by their rejection.
+
+
+762
+
+The Jews, in testing if He were God, have shown that He was man.
+
+
+763
+
+The Church has had as much difficulty in showing that Jesus Christ was
+man, against those who denied it, as in showing that he was God; and the
+probabilities were equally great.
+
+
+764
+
+_Source of contradictions._--A God humiliated, even to the death on the
+cross; a Messiah triumphing over death by his own death. Two natures in
+Jesus Christ, two advents, two states of man's nature.
+
+
+765
+
+_Types._--Saviour, father, sacrificer, offering, food, king, wise,
+law-giver, afflicted, poor, having to create a people whom He must lead
+and nourish, and bring into His land....
+
+_Jesus Christ. Offices._--He alone had to create a great people, elect,
+holy, and chosen; to lead, nourish, and bring it into the place of rest
+and holiness; to make it holy to God; to make it the temple of God; to
+reconcile it to, and save it from, the wrath of God; to free it from the
+slavery of sin, which visibly reigns in man; to give laws to this
+people, and engrave these laws on their heart; to offer Himself to God
+for them, and sacrifice Himself for them; to be a victim without
+blemish, and Himself the sacrificer, having to offer Himself, His body,
+and His blood, and yet to offer bread and wine to God ...
+
+_Ingrediens mundum._[284]
+
+"Stone upon stone."[285]
+
+What preceded and what followed. All the Jews exist still, and are
+wanderers.
+
+
+766
+
+Of all that is on earth, He partakes only of the sorrows, not of the
+joys. He loves His neighbours, but His love does not confine itself
+within these bounds, and overflows to His own enemies, and then to those
+of God.
+
+
+767
+
+Jesus Christ typified by Joseph, the beloved of his father, sent by his
+father to see his brethren, etc., innocent, sold by his brethren for
+twenty pieces of silver, and thereby becoming their lord, their saviour,
+the saviour of strangers, and the saviour of the world; which had not
+been but for their plot to destroy him, their sale and their rejection
+of him.
+
+In prison Joseph innocent between two criminals; Jesus Christ on the
+cross between two thieves. Joseph foretells freedom to the one, and
+death to the other, from the same omens. Jesus Christ saves the elect,
+and condemns the outcast for the same sins. Joseph foretells only; Jesus
+Christ acts. Joseph asks him who will be saved to remember him, when he
+comes into his glory; and he whom Jesus Christ saves asks that He will
+remember him, when He comes into His kingdom.
+
+
+768
+
+The conversion of the heathen was only reserved for the grace of the
+Messiah. The Jews have been so long in opposition to them without
+success; all that Solomon and the prophets said has been useless. Sages,
+like Plato and Socrates, have not been able to persuade them.
+
+
+769
+
+After many persons had gone before, Jesus Christ at last came to
+say:[286] "Here am I, and this is the time. That which the prophets have
+said was to come in the fullness of time, I tell you My apostles will
+do. The Jews shall be cast out. Jerusalem shall be soon destroyed. And
+the heathen shall enter into the knowledge of God. My apostles shall do
+this after you have slain the heir of the vineyard."
+
+Then the apostles said to the Jews: "You shall be accursed," (_Celsus
+laughed at it_); and to the heathen, "You shall enter into the knowledge
+of God." And this then came to pass.
+
+
+770
+
+Jesus Christ came to blind those who saw clearly, and to give sight to
+the blind; to heal the sick, and leave the healthy to die; to call to
+repentance, and to justify sinners, and to leave the righteous in their
+sins; to fill the needy, and leave the rich empty.
+
+
+771
+
+_Holiness._--_Effundam spiritum meum._[287] All nations were in unbelief
+and lust. The whole world now became fervent with love. Princes
+abandoned their pomp; maidens suffered martyrdom. Whence came this
+influence? The Messiah was come. These were the effect and sign of His
+coming.
+
+
+772
+
+Destruction of the Jews and heathen by Jesus Christ: _Omnes gentes
+venient et adorabunt eum.[288] Parum est ut_,[289] etc. _Postula a
+me.[290] Adorabunt eum omnes reges.[291] Testes iniqui.[292] Dabit
+maxillam percutienti.[293] Dederunt fel in escam._[294]
+
+
+773
+
+Jesus Christ for all, Moses for a nation.
+
+The Jews blessed in Abraham: "I will bless those that bless thee."[295]
+But: "All nations blessed in his seed."[296] _Parum est ut_, etc.
+
+_Lumen ad revelationem gentium._[297]
+
+_Non fecit taliter omni nationi_,[298] said David, in speaking of the
+Law. But, in speaking of Jesus Christ, we must say: _Fecit taliter omni
+nationi. Parum est ut_, etc., Isaiah. So it belongs to Jesus Christ to
+be universal. Even the Church offers sacrifice only for the faithful.
+Jesus Christ offered that of the cross for all.
+
+
+774
+
+There is heresy in always explaining _omnes_ by "all," and heresy in not
+explaining it sometimes by "all." _Bibite ex hoc omnes_;[299] the
+Huguenots are heretics in explaining it by "all." _In quo omnes
+peccaverunt_;[300] the Huguenots are heretics in excepting the children
+of true believers. We must then follow the Fathers and tradition in
+order to know when to do so, since there is heresy to be feared on both
+sides.
+
+
+775
+
+_Ne timeas pusillus grex.[301] Timore et tremore.--Quid ergo? Ne timeas
+[modo] timeas._ Fear not, provided you fear; but if you fear not, then
+fear.
+
+_Qui me recipit, non me recipit, sed eum qui me misit._[302]
+
+_Nemo scit, neque Filius._
+
+_Nubes lucida obumbravit._
+
+Saint John[303] was to turn the hearts of the fathers to the children,
+and Jesus Christ[304] to plant division. There is not contradiction.
+
+
+776
+
+The effects _in communi_ and _in particulari_. The semi-Pelagians err in
+saying of _in communi_ what is true only _in particulari_; and the
+Calvinists in saying _in particulari_ what is true _in communi_. (Such
+is my opinion.)
+
+
+777
+
+_Omnis Jud�a regio, et Jerosolomymi universi, et baptizabantur._[305]
+Because of all the conditions of men who came there. From these stones
+there _can_ come children unto Abraham.[306]
+
+
+778
+
+If men knew themselves, God would heal and pardon them. _Ne convertantur
+et sanem eos, et dimittantur eis peccata._[307]
+
+
+779
+
+Jesus Christ never condemned without hearing. To Judas: _Amice, ad quid
+venisti?_[308] To him that had not on the wedding garment, the same.
+
+
+780
+
+The types of the completeness of the Redemption, as that the sun gives
+light to all, indicate only completeness; but [_the types_] of
+exclusions, as of the Jews elected to the exclusion of the Gentiles,
+indicate exclusion.
+
+"Jesus Christ the Redeemer of all."--Yes, for He has offered, like a man
+who has ransomed all those who were willing to come to Him. If any die
+on the way, it is their misfortune; but, so far as He was concerned, He
+offered them redemption.--That holds good in this example, where he who
+ransoms and he who prevents death are two persons, but not of Jesus
+Christ, who does both these things.--No, for Jesus Christ, in the
+quality of Redeemer, is not perhaps Master of all; and thus, in so far
+as it is in Him, He is the Redeemer of all.
+
+When it is said that Jesus Christ did not die for all, you take undue
+advantage of a fault in men who at once apply this exception to
+themselves; and this is to favour despair, instead of turning them from
+it to favour hope. For men thus accustom themselves in inward virtues by
+outward customs.
+
+
+781
+
+The victory over death. "What is a man advantaged if he gain the whole
+world and lose his own soul?[309] Whosoever will save his soul, shall
+lose it."[310]
+
+"I am not come to destroy the law, but to fulfil."[311]
+
+"Lambs took not away the sins of the world, but I am the lamb which
+taketh away the sins."[312]
+
+"Moses[313] hath not led you out of captivity, and made you truly free."
+
+
+782
+
+... Then Jesus Christ comes to tell men that they have no other enemies
+but themselves; that it is their passions which keep them apart from
+God; that He comes to destroy these, and give them His grace, so as to
+make of them all one Holy Church; that He comes to bring back into this
+Church the heathen and Jews; that He comes to destroy the idols of the
+former and the superstition of the latter. To this all men are opposed,
+not only from the natural opposition of lust; but, above all, the kings
+of the earth, as had been foretold, join together to destroy this
+religion at its birth. (_Proph.: Quare fremuerunt gentes ... reges terr�
+... adversus Christum._)[314]
+
+All that is great on earth is united together; the learned, the wise,
+the kings. The first write; the second condemn; the last kill. And
+notwithstanding all these oppositions, these men, simple and weak,
+resist all these powers, subdue even these kings, these learned men and
+these sages, and remove idolatry from all the earth. And all this is
+done by the power which had foretold it.
+
+
+783
+
+Jesus Christ would not have the testimony of devils, nor of those who
+were not called, but of God and John the Baptist.
+
+
+784
+
+I consider Jesus Christ in all persons and in ourselves: Jesus Christ as
+a Father in His Father, Jesus Christ as a Brother in His Brethren, Jesus
+Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus
+Christ as Doctor and Priest in priests, Jesus Christ as Sovereign in
+princes, etc. For by His glory He is all that is great, being God; and
+by His mortal life He is all that is poor and abject. Therefore He has
+taken this unhappy condition, so that He could be in all persons, and
+the model of all conditions.
+
+
+785
+
+Jesus Christ is an obscurity (according to what the world calls
+obscurity), such that historians, writing only of important matters of
+states, have hardly noticed Him.
+
+
+786
+
+_On the fact that neither Josephus, nor Tacitus, nor other historians
+have spoken of Jesus Christ._--So far is this from telling against
+Christianity, that on the contrary it tells for it. For it is certain
+that Jesus Christ has existed; that His religion has made a great talk;
+and that these persons were not ignorant of it. Thus it is plain that
+they purposely concealed it, or that, if they did speak of it, their
+account has been suppressed or changed.
+
+
+787
+
+"I have reserved me seven thousand."[315] I love the worshippers unknown
+to the world and to the very prophets.
+
+
+788
+
+As Jesus Christ remained unknown among men, so His truth remains among
+common opinions without external difference. Thus the Eucharist among
+ordinary bread.
+
+
+789
+
+Jesus would not be slain without the forms of justice; for it is far
+more ignominious to die by justice than by an unjust sedition.
+
+
+790
+
+The false justice of Pilate only serves to make Jesus Christ suffer; for
+he causes Him to be scourged by his false justice, and afterwards puts
+Him to death. It would have been better to have put Him to death at
+once. Thus it is with the falsely just. They do good and evil works to
+please the world, and to show that they are not altogether of Jesus
+Christ; for they are ashamed of Him. And at last, under great temptation
+and on great occasions, they kill Him.
+
+
+791
+
+What man ever had more renown? The whole Jewish people foretell Him
+before His coming. The Gentile people worship Him after His coming. The
+two peoples, Gentile and Jewish, regard Him as their centre.
+
+And yet what man enjoys this renown less? Of thirty-three years, He
+lives thirty without appearing. For three years He passes as an
+impostor; the priests and the chief people reject Him; His friends and
+His nearest relatives despise Him. Finally, He dies, betrayed by one of
+His own disciples, denied by another, and abandoned by all.
+
+What part, then, has He in this renown? Never had man so much renown;
+never had man more ignominy. All that renown has served only for us, to
+render us capable of recognising Him; and He had none of it for Himself.
+
+
+792
+
+The infinite distance between body and mind is a symbol of the
+infinitely more infinite distance between mind and charity; for charity
+is supernatural.
+
+All the glory of greatness has no lustre for people who are in search of
+understanding.
+
+The greatness of clever men is invisible to kings, to the rich, to
+chiefs, and to all the worldly great.
+
+The greatness of wisdom, which is nothing if not of God, is invisible to
+the carnal-minded and to the clever. These are three orders differing in
+kind.
+
+Great geniuses have their power, their glory, their greatness, their
+victory, their lustre, and have no need of worldly greatness, with which
+they are not in keeping. They are seen, not by the eye, but by the mind;
+this is sufficient.
+
+The saints have their power, their glory, their victory, their lustre,
+and need no worldly or intellectual greatness, with which they have no
+affinity; for these neither add anything to them, nor take away anything
+from them. They are seen of God and the angels, and not of the body, nor
+of the curious mind. God is enough for them.
+
+Archimedes,[316] apart from his rank, would have the same veneration. He
+fought no battles for the eyes to feast upon; but he has given his
+discoveries to all men. Oh! how brilliant he was to the mind!
+
+Jesus Christ, without riches, and without any external exhibition of
+knowledge, is in His own order of holiness. He did not invent; He did
+not reign. But He was humble, patient, holy, holy to God, terrible to
+devils, without any sin. Oh! in what great pomp, and in what wonderful
+splendour, He is come to the eyes of the heart, which perceive wisdom!
+
+It would have been useless for Archimedes to have acted the prince in
+his books on geometry, although he was a prince.
+
+It would have been useless for our Lord Jesus Christ to come like a
+king, in order to shine forth in His kingdom of holiness. But He came
+there appropriately in the glory of His own order.
+
+It is most absurd to take offence at the lowliness of Jesus Christ, as
+if His lowliness were in the same order as the greatness which He came
+to manifest. If we consider this greatness in His life, in His passion,
+in His obscurity, in His death, in the choice of His disciples, in their
+desertion, in His secret resurrection, and the rest, we shall see it to
+be so immense, that we shall have no reason for being offended at a
+lowliness which is not of that order.
+
+But there are some who can only admire worldly greatness, as though
+there were no intellectual greatness; and others who only admire
+intellectual greatness, as though there were not infinitely higher
+things in wisdom.
+
+All bodies, the firmament, the stars, the earth and its kingdoms, are
+not equal to the lowest mind; for mind knows all these and itself; and
+these bodies nothing.
+
+All bodies together, and all minds together, and all their products, are
+not equal to the least feeling of charity. This is of an order
+infinitely more exalted.
+
+From all bodies together, we cannot obtain one little thought; this is
+impossible, and of another order. From all bodies and minds, we cannot
+produce a feeling of true charity; this is impossible, and of another
+and supernatural order.
+
+
+793
+
+Why did Jesus Christ not come in a visible manner, instead of obtaining
+testimony of Himself from preceding prophecies? Why did He cause Himself
+to be foretold in types?
+
+
+794
+
+If Jesus Christ had only come to sanctify, all Scripture and all things
+would tend to that end; and it would be quite easy to convince
+unbelievers. If Jesus Christ had only come to blind, all His conduct
+would be confused; and we would have no means of convincing unbelievers.
+But as He came _in sanctificationem et in scandalum_,[317] as Isaiah
+says, we cannot convince unbelievers, and they cannot convince us. But
+by this very fact we convince them; since we say that in His whole
+conduct there is no convincing proof on one side or the other.
+
+
+795
+
+Jesus Christ does not say that He is not of Nazareth, in order to leave
+the wicked in their blindness; nor that He is not Joseph's son.
+
+
+796
+
+_Proofs of Jesus Christ._--Jesus Christ said great things so simply,
+that it seems as though He had not thought them great; and yet so
+clearly that we easily see what He thought of them. This clearness,
+joined to this simplicity, is wonderful.
+
+
+797
+
+The style of the gospel is admirable in so many ways, and among the rest
+in hurling no invectives against the persecutors and enemies of Jesus
+Christ. For there is no such invective in any of the historians against
+Judas, Pilate, or any of the Jews.
+
+If this moderation of the writers of the Gospels had been assumed, as
+well as many other traits of so beautiful a character, and they had only
+assumed it to attract notice, even if they had not dared to draw
+attention to it themselves, they would not have failed to secure
+friends, who would have made such remarks to their advantage. But as
+they acted thus without pretence, and from wholly disinterested motives,
+they did not point it out to any one; and I believe that many such facts
+have not been noticed till now, which is evidence of the natural
+disinterestedness with which the thing has been done.
+
+
+798
+
+An artisan who speaks of wealth, a lawyer who speaks of war, of royalty,
+etc.; but the rich man rightly speaks of wealth, a king speaks
+indifferently of a great gift he has just made, and God rightly speaks
+of God.
+
+
+799
+
+Who has taught the evangelists the qualities of a perfectly heroic soul,
+that they paint it so perfectly in Jesus Christ? Why do they make Him
+weak in His agony? Do they not know how to paint a resolute death? Yes,
+for the same Saint Luke paints the death of Saint Stephen as braver than
+that of Jesus Christ.
+
+They make Him therefore capable of fear, before the necessity of dying
+has come, and then altogether brave.
+
+But when they make Him so troubled, it is when He afflicts Himself; and
+when men afflict Him, He is altogether strong.
+
+
+800
+
+_Proof of Jesus Christ._--The supposition that the apostles were
+impostors is very absurd. Let us think it out. Let us imagine those
+twelve men, assembled after the death of Jesus Christ, plotting to say
+that He was risen. By this they attack all the powers. The heart of man
+is strangely inclined to fickleness, to change, to promises, to gain.
+However little any of them might have been led astray by all these
+attractions, nay more, by the fear of prisons, tortures, and death, they
+were lost. Let us follow up this thought.
+
+
+801
+
+The apostles were either deceived or deceivers. Either supposition has
+difficulties; for it is not possible to mistake a man raised from the
+dead ...
+
+While Jesus Christ was with them, He could sustain them. But, after
+that, if He did not appear to them, who inspired them to act?
+
+
+
+
+SECTION XIII
+
+THE MIRACLES
+
+
+802
+
+_The beginning._--Miracles enable us to judge of doctrine, and doctrine
+enables us to judge of miracles.
+
+There are false miracles and true. There must be a distinction, in order
+to know them; otherwise they would be useless. Now they are not useless;
+on the contrary, they are fundamental. Now the rule which is given to us
+must be such, that it does not destroy the proof which the true miracles
+give of the truth, which is the chief end of the miracles.
+
+Moses has given two rules: that the prediction does not come to pass
+(Deut. xviii), and that they do not lead to idolatry (Deut. xiii); and
+Jesus Christ[318] one.
+
+If doctrine regulates miracles, miracles are useless for doctrine.
+
+If miracles regulate....
+
+_Objection to the rule._--The distinction of the times. One rule during
+the time of Moses, another at present.
+
+
+803
+
+_Miracle._--It is an effect, which exceeds the natural power of the
+means which are employed for it; and what is not a miracle is an effect,
+which does not exceed the natural power of the means which are employed
+for it. Thus, those who heal by invocation of the devil do not work a
+miracle; for that does not exceed the natural power of the devil.
+But ...
+
+
+804
+
+The two fundamentals; one inward, the other outward; grace and miracles;
+both supernatural.
+
+
+805
+
+Miracles and truth are necessary, because it is necessary to convince
+the entire man, in body and soul.
+
+
+806
+
+In all times, either men have spoken of the true God, or the true God
+has spoken to men.
+
+
+807
+
+Jesus Christ has verified that He was the Messiah, never in verifying
+His doctrine by Scripture and the prophecies, but always by His
+miracles.
+
+He proves by a miracle that He remits sins.
+
+Rejoice not in your miracles, said Jesus Christ, but because your names
+are written in heaven.[319]
+
+If they believe not Moses, neither will they believe one risen from the
+dead.
+
+Nicodemus recognises by His miracles that His teaching is of God.
+_Scimus quia venisti a Deo magister; nemo enim potest h�c signa facere
+qu� tu facis nisi Deus fuerit cum eo._[320] He does not judge of the
+miracles by the teaching, but of the teaching by the miracles.
+
+The Jews had a doctrine of God as we have one of Jesus Christ, and
+confirmed by miracles. They were forbidden to believe every worker of
+miracles; and they were further commanded to have recourse to the chief
+priests, and to rely on them.
+
+And thus, in regard to their prophets, they had all those reasons which
+we have for refusing to believe the workers of miracles.
+
+And yet they were very sinful in rejecting the prophets, and Jesus
+Christ, because of their miracles; and they would not have been
+culpable, if they had not seen the miracles. _Nisi fecissem ... peccatum
+non haberent._[321] Therefore all belief rests upon miracles.
+
+Prophecy is not called miracle; as Saint John speaks of the first
+miracle in Cana, and then of what Jesus Christ says to the woman of
+Samaria, when He reveals to her all her hidden life. Then He heals the
+centurion's son; and Saint John calls this "the second miracle."[322]
+
+
+808
+
+The combinations of miracles.
+
+
+809
+
+The second miracle can suppose the first, but the first cannot suppose
+the second.
+
+
+810
+
+Had it not been for the miracles, there would have been no sin in not
+believing in Jesus Christ.
+
+
+811
+
+I should not be a Christian, but for the miracles, said Saint Augustine.
+
+
+812
+
+_Miracles._--How I hate those who make men doubt of miracles!
+Montaigne[323] speaks of them as he should in two places. In one, we see
+how careful he is; and yet, in the other, he believes, and makes sport
+of unbelievers.
+
+However it may be, the Church is without proofs if they are right.
+
+
+813
+
+Montaigne against miracles.
+
+Montaigne for miracles.
+
+
+814
+
+It is not possible to have a reasonable belief against miracles.
+
+
+815
+
+Unbelievers the most credulous. They believe the miracles of Vespasian,
+in order not to believe those of Moses.
+
+
+816
+
+_Title: How it happens that men believe so many liars, who say that they
+have seen miracles, and do not believe any of those who say that they
+have secrets to make men immortal, or restore youth to them._--Having
+considered how it happens that so great credence is given to so many
+impostors, who say they have remedies, often to the length of men
+putting their lives into their hands, it has appeared to me that the
+true cause is that there are true remedies. For it would not be possible
+that there should be so many false remedies, and that so much faith
+should be placed in them, if there were none true. If there had never
+been any remedy for any ill, and all ills had been incurable, it is
+impossible that men should have imagined that they could give remedies,
+and still more impossible that so many others should have believed those
+who boasted of having remedies; in the same way as did a man boast of
+preventing death, no one would believe him, because there is no example
+of this. But as there were a number of remedies found to be true by the
+very knowledge of the greatest men, the belief of men is thereby
+induced; and, this being known to be possible, it has been therefore
+concluded that it was. For people commonly reason thus: "A thing is
+possible, therefore it is"; because the thing cannot be denied
+generally, since there are particular effects which are true, the
+people, who cannot distinguish which among these particular effects are
+true, believe them all. In the same way, the reason why so many false
+effects are credited to the moon, is that there are some true, as the
+tide.
+
+It is the same with prophecies, miracles, divination by dreams,
+sorceries, etc. For if there had been nothing true in all this, men
+would have believed nothing of them; and thus, instead of concluding
+that there are no true miracles because there are so many false, we
+must, on the contrary, say that there certainly are true miracles, since
+there are false, and that there are false miracles only because some are
+true. We must reason in the same way about religion; for it would not be
+possible that men should have imagined so many false religions, if there
+had not been a true one. The objection to this is that savages have a
+religion; but the answer is that they have heard the true spoken of, as
+appears by the deluge, circumcision, the cross of Saint Andrew, etc.
+
+
+817
+
+Having considered how it comes that there are so many false miracles,
+false revelations, sorceries, etc., it has seemed to me that the true
+cause is that there are some true; for it would not be possible that
+there should be so many false miracles, if there were none true, nor so
+many false revelations, if there were none true, nor so many false
+religions, if there were not one true. For if there had never been all
+this, it is almost impossible that men should have imagined it, and
+still more impossible that so many others should have believed it. But
+as there have been very great things true, and as they have been
+believed by great men, this impression has been the cause that nearly
+everybody is rendered capable of believing also the false. And thus,
+instead of concluding that there are no true miracles, since there are
+so many false, it must be said, on the contrary, that there are true
+miracles, since there are so many false; and that there are false ones
+only because there are true; and that in the same way there are false
+religions because there is one true.--Objection to this: savages have a
+religion. But this is because they have heard the true spoken of, as
+appears by the cross of Saint Andrew, the deluge, circumcision,
+etc.--This arises from the fact that the human mind, finding itself
+inclined to that side by the truth, becomes thereby susceptible of all
+the falsehoods of this ...
+
+
+818
+
+Jeremiah xxiii, 32. The _miracles_ of the false prophets. In the Hebrew
+and Vatable[324] they are the _tricks_.
+
+_Miracle_ does not always signify miracle. I Sam. xiv, 15; _miracle_
+signifies _fear_, and is so in the Hebrew. The same evidently in Job
+xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv, 12. _Portentum_
+signifies _simulacrum_, Jeremiah l, 38; and it is so in the Hebrew and
+Vatable. Isaiah viii, 18. Jesus Christ says that He and His will be in
+_miracles_.
+
+
+819
+
+If the devil favoured the doctrine which destroys him, he would be
+divided against himself, as Jesus Christ said. If God favoured the
+doctrine which destroys the Church, He would be divided against Himself.
+_Omne regnum divisum._[325] For Jesus Christ wrought against the devil,
+and destroyed his power over the heart, of which exorcism is the
+symbolisation, in order to establish the kingdom of God. And thus He
+adds, _Si in digito Dei ... regnum Dei ad vos_.[326]
+
+
+820
+
+There is a great difference between tempting and leading into error. God
+tempts, but He does not lead into error. To tempt is to afford
+opportunities, which impose no necessity; if men do not love God, they
+will do a certain thing. To lead into error is to place a man under the
+necessity of inferring and following out what is untrue.
+
+
+821
+
+Abraham and Gideon are above revelation. The Jews blinded themselves in
+judging of miracles by the Scripture. God has never abandoned His true
+worshippers.
+
+I prefer to follow Jesus Christ than any other, because He has miracle,
+prophecy, doctrine, perpetuity, etc.
+
+The Donatists. No miracle which obliges them to say it is the devil.
+
+The more we particularise God, Jesus Christ, the Church ...
+
+
+822
+
+If there were no false miracles, there would be certainty. If there were
+no rule to judge of them, miracles would be useless, and there would be
+no reason for believing.
+
+Now there is, humanly speaking, no human certainty, but we have reason.
+
+
+823
+
+Either God has confounded the false miracles, or He has foretold them;
+and in both ways He has raised Himself above what is supernatural with
+respect to us, and has raised us to it.
+
+
+824
+
+Miracles serve not to convert, but to condemn. (Q. 113, A. 10, _Ad._
+2.)[327]
+
+
+825
+
+_Reasons why we do not believe._
+
+John xii, 37. _Cum autem tanta signa fecisset, non credebant in eum, ut
+sermo Isay� impleretur. Exc�cavit_, etc.
+
+_H�c dixit Isaias, quando vidit gloriam ejus et locutus est de eo._
+
+_Jud�i signa petunt et Gr�ci sapientiam qu�runt, nos autem Jesum
+crucifixum. Sed plenum signis, sed plenum sapientia; vos autem Christum
+non crucifixum et religionem sine miraculis et sine sapientia._[328]
+
+What makes us not believe in the true miracles, is want of love. John:
+_Sed vos non creditis, quia non estis ex ovibus._[329] What makes us
+believe the false is want of love. II Thess. ii.
+
+The foundation of religion. It is the miracles. What then? Does God
+speak against miracles, against the foundations of the faith which we
+have in Him?
+
+If there is a God, faith in God must exist on earth. Now the miracles of
+Jesus Christ are not foretold by Antichrist, but the miracles of
+Antichrist are foretold by Jesus Christ. And so if Jesus Christ were not
+the Messiah, He would have indeed led into error. When Jesus Christ
+foretold the miracles of Antichrist, did He think of destroying faith in
+His own miracles?
+
+Moses foretold Jesus Christ, and bade to follow Him. Jesus Christ
+foretold Antichrist, and forbade to follow him.
+
+It was impossible that in the time of Moses men should keep their faith
+for Antichrist, who was unknown to them. But it is quite easy, in the
+time of Antichrist, to believe in Jesus Christ, already known.
+
+There is no reason for believing in Antichrist, which there is not for
+believing in Jesus Christ. But there are reasons for believing in Jesus
+Christ, which there are not for believing in the other.
+
+
+826
+
+Judges xiii, 23: "If the Lord were pleased to kill us, He would not have
+shewed us all these things."
+
+Hezekiah, Sennacherib.
+
+Jeremiah. Hananiah, the false prophet, dies in seven months.
+
+2 Macc. iii. The temple, ready for pillage, miraculously succoured.--2
+Macc. xv.
+
+1 Kings xvii. The widow to Elijah, who had restored her son, "By this I
+know that thy words are true."
+
+1 Kings xviii. Elijah with the prophets of Baal.
+
+In the dispute concerning the true God and the truth of religion, there
+has never happened any miracle on the side of error, and not of truth.
+
+
+827
+
+_Opposition._--Abel, Cain; Moses, the Magicians; Elijah, the false
+prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ,
+the Pharisees; St. Paul, Bar-jesus; the Apostles, the Exorcists;
+Christians, unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.
+
+
+828
+
+Jesus Christ says that the Scriptures testify of Him. But He does not
+point out in what respect.
+
+Even the prophecies could not prove Jesus Christ during His life; and
+so, men would not have been culpable for not believing in Him before His
+death, had the miracles not sufficed without doctrine. Now those who did
+not believe in Him, when He was still alive, were sinners, as He said
+Himself, and without excuse. Therefore they must have had proof beyond
+doubt, which they resisted. Now, they had not the prophecies, but only
+the miracles. Therefore the latter suffice, when the doctrine is not
+inconsistent with them; and they ought to be believed.
+
+John vii, 40. _Dispute among the Jews as among the Christians of
+to-day._ Some believed in Jesus Christ; others believed Him not, because
+of the prophecies which said that He should be born in Bethlehem. They
+should have considered more carefully whether He was not. For His
+miracles being convincing, they should have been quite sure of these
+supposed contradictions of His teaching to Scripture; and this obscurity
+did not excuse, but blinded them. Thus those who refuse to believe in
+the miracles in the present day on account of a supposed contradiction,
+which is unreal, are not excused.
+
+The Pharisees said to the people, who believed in Him, because of His
+miracles: "This people who knoweth not the law are cursed. But have any
+of the rulers or of the Pharisees believed on him? For we know that out
+of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge
+any man before it hear him, [and specially, such a man who works such
+miracles]?"
+
+
+829
+
+The prophecies were ambiguous; they are no longer so.
+
+
+830
+
+The five propositions were ambiguous; they are no longer so.
+
+
+831
+
+Miracles are no longer necessary, because we have had them already. But
+when tradition is no longer minded; when the Pope alone is offered to
+us; when he has been imposed upon; and when the true source of truth,
+which is tradition, is thus excluded; and the Pope, who is its guardian,
+is biased; the truth is no longer free to appear. Then, as men speak no
+longer of truth, truth itself must speak to men. This is what happened
+in the time of Arius. (Miracles under Diocletian and under Arius.)
+
+
+832
+
+_Miracle._--The people concluded this of themselves; but if the reason
+of it must be given to you ...
+
+It is unfortunate to be in exception to the rule. The same must be
+strict, and opposed to exception. But yet, as it is certain that there
+are exceptions to a rule, our judgment must though strict, be just.
+
+
+833
+
+John vi, 26: _Non quia vidisti signum, sed quia saturati estis._
+
+Those who follow Jesus Christ because of His miracles honour His power
+in all the miracles which it produces. But those who, making profession
+to follow Him because of His miracles, follow Him in fact only because
+He comforts them and satisfies them with worldly blessings, discredit
+His miracles, when they are opposed to their own comforts.
+
+John ix: _Non est hic homo a Deo, quia sabbatum non custodit. Alii:
+Quomodo potest homo peccator h�c signa facere?_
+
+Which is the most clear?
+
+This house is not of God; for they do not there believe that the five
+propositions are in Jansenius. Others: This house is of God; for in it
+there are wrought strange miracles.
+
+Which is the most clear?
+
+_Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non
+poterat facere quidquam._[330]
+
+
+834
+
+In the Old Testament, when they will turn you from God. In the New, when
+they will turn you from Jesus Christ. These are the occasions for
+excluding particular miracles from belief. No others need be excluded.
+
+Does it therefore follow that they would have the right to exclude all
+the prophets who came to them? No; they would have sinned in not
+excluding those who denied God, and would have sinned in excluding those
+who did not deny God.
+
+So soon, then, as we see a miracle, we must either assent to it, or have
+striking proofs to the contrary. We must see if it denies a God, or
+Jesus Christ, or the Church.
+
+
+835
+
+There is a great difference between not being for Jesus Christ and
+saying so, and not being for Jesus Christ and pretending to be so. The
+one party can do miracles, not the others. For it is clear of the one
+party, that they are opposed to the truth, but not of the others; and
+thus miracles are clearer.
+
+
+836
+
+That we must love one God only is a thing so evident, that it does not
+require miracles to prove it.
+
+
+837
+
+Jesus Christ performed miracles, then the apostles, and the first saints
+in great number; because the prophecies not being yet accomplished, but
+in the process of being accomplished by them, the miracles alone bore
+witness to them. It was foretold that the Messiah should convert the
+nations. How could this prophecy be fulfilled without the conversion of
+the nations? And how could the nations be converted to the Messiah, if
+they did not see this final effect of the prophecies which prove Him?
+Therefore, till He had died, risen again, and converted the nations, all
+was not accomplished; and so miracles were needed during all this time.
+Now they are no longer needed against the Jews; for the accomplished
+prophecies constitute a lasting miracle.
+
+
+838
+
+"Though ye believe not Me, believe at least the works."[331] He refers
+them, as it were, to the strongest proof.
+
+It had been told to the Jews, as well as to Christians, that they should
+not always believe the prophets; but yet the Pharisees and Scribes are
+greatly concerned about His miracles, and try to show that they are
+false, or wrought by the devil. For they must needs be convinced, if
+they acknowledge that they are of God.
+
+At the present day we are not troubled to make this distinction. Still
+it is very easy to do: those who deny neither God nor Jesus Christ do no
+miracles which are not certain. _Nemo facit virtutem in nomine meo, et
+cito possit de me male loqui._[332]
+
+But we have not to draw this distinction. Here is a sacred relic.[333]
+Here is a thorn from the crown of the Saviour of the world, over whom
+the prince of this world has no power, which works miracles by the
+peculiar power of the blood shed for us. Now God Himself chooses this
+house in order to display conspiciously therein His power.
+
+These are not men who do miracles by an unknown and doubtful virtue,
+which makes a decision difficult for us. It is God Himself. It is the
+instrument of the Passion of His only Son, who, being in many places,
+chooses this, and makes men come from all quarters there to receive
+these miraculous alleviations in their weaknesses.
+
+
+839
+
+The Church has three kinds of enemies: the Jews, who have never been of
+her body; the heretics, who have withdrawn from it; and the evil
+Christians, who rend her from within.
+
+These three kinds of different adversaries usually attack her in
+different ways. But here they attack her in one and the same way. As
+they are all without miracles, and as the Church has always had miracles
+against them, they have all had the same interest in evading them; and
+they all make use of this excuse, that doctrine must not be judged by
+miracles, but miracles by doctrine. There were two parties among those
+who heard Jesus Christ: those who followed His teaching on account of
+His miracles; others who said.... There were two parties in the time of
+Calvin.... There are now the Jesuits, etc.
+
+
+840
+
+Miracles furnish the test in matters of doubt, between Jews and
+heathens, Jews and Christians, Catholics and heretics, the slandered and
+slanderers, between the two crosses.
+
+But miracles would be useless to heretics; for the Church, authorised by
+miracles which have already obtained belief, tells us that they have not
+the true faith. There is no doubt that they are not in it, since the
+first miracles of the Church exclude belief of theirs. Thus there is
+miracle against miracle, both the first and greatest being on the side
+of the Church.
+
+These nuns,[334] astonished at what is said, that they are in the way of
+perdition; that their confessors are leading them to Geneva; that they
+suggest to them that Jesus Christ is not in the Eucharist, nor on the
+right hand of the Father; know that all this is false, and therefore
+offer themselves to God in this state. _Vide si via iniquitatis in me
+est._[335] What happens thereupon? This place, which is said to be the
+temple of the devil, God makes His own temple. It is said that the
+children must be taken away from it. God heals them there. It is said
+that it is the arsenal of hell. God makes of it the sanctuary of His
+grace. Lastly, they are threatened with all the fury and vengeance of
+heaven; and God overwhelms them with favours. A man would need to have
+lost his senses to conclude from this that they are therefore in the way
+of perdition.
+
+(We have without doubt the same signs as Saint Athanasius.)
+
+
+841
+
+_Si tu es Christus, dic nobis.[336]
+
+Opera qu� ego facio in nomine patris mei, h�c testimonium perhibent de
+me. Sed vos non creditis quia non estis ex ovibus meis. Oves meoe vocem
+meam audiunt._[337]
+
+John vi, 30. _Quod ergo tu facis signum ut videamus et credamus
+tibi?--Non dicunt: Quam doctrinam pr�dicas?
+
+Nemo potest facere signa qu� tu facis nisi Deus._[338]
+
+2 Macc. xiv, 15. _Deus qui signis evidentibus suam portionem protegit.
+
+Volumus signum videre de coelo, tentantes eum._ Luke xi, 16.
+
+_Generatio prava signum qu�rit; et non dabitur.[339]
+
+Et ingemiscens ait: Quid generatio ista signum qu�rit?_ (Mark viii, 12.)
+They asked a sign with an evil intention.
+
+_Et non poterat facere._[340] And yet he promises them the sign of
+Jonah, the great and wonderful miracle of his resurrection.
+
+_Nisi videritis, non creditis._[341] He does not blame them for not
+believing unless there are miracles, but for not believing unless they
+are themselves spectators of them.
+
+Antichrist _in signis mendacibus_, says Saint Paul, 2 Thess. ii.
+
+_Secundum operationem Satan�, in seductione iis qui pereunt eo quod
+charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis
+Deus optationes erroris ut credant mendacio._
+
+As in the passage of Moses: _Tentat enim vos Deus, utrum diligatis
+eum.[342]
+
+Ecce pr�dixi vobis: vos ergo videte._[343]
+
+
+842
+
+Here is not the country of truth. She wanders unknown amongst men. God
+has covered her with a veil, which leaves her unrecognised by those who
+do not hear her voice. Room is opened for blasphemy, even against the
+truths that are at least very likely. If the truths of the Gospel are
+published, the contrary is published too, and the questions are
+obscured, so that the people cannot distinguish. And they ask, "What
+have you to make you believed rather than others? What sign do you give?
+You have only words, and so have we. If you had miracles, good and
+well." That doctrine ought to be supported by miracles is a truth, which
+they misuse in order to revile doctrine. And if miracles happen, it is
+said that miracles are not enough without doctrine; and this is another
+truth, which they misuse in order to revile miracles.
+
+Jesus Christ cured the man born blind, and performed a number of
+miracles on the Sabbath day. In this way He blinded the Pharisees, who
+said that miracles must be judged by doctrine.
+
+"We have Moses: but, as for this fellow, we know not from whence he
+is."[344] It is wonderful that you know not whence He is, and yet He
+does such miracles.
+
+Jesus Christ spoke neither against God, nor against Moses.
+
+Antichrist and the false prophets, foretold by both Testaments, will
+speak openly against God and against Jesus Christ. Who is not hidden ...
+God would not allow him, who would be a secret enemy, to do miracles
+openly.
+
+In a public dispute where the two parties profess to be for God, for
+Jesus Christ, for the Church, miracles have never been on the side of
+the false Christians, and the other side has never been without a
+miracle.
+
+"He hath a devil." John x, 21. And others said, "Can a devil open the
+eyes of the blind?"
+
+The proofs which Jesus Christ and the apostles draw from Scripture are
+not conclusive; for they say only that Moses foretold that a prophet
+should come. But they do not thereby prove that this is He; and that is
+the whole question. These passages therefore serve only to show that
+they are not contrary to Scripture, and that there appears no
+inconsistency, but not that there is agreement. Now this is enough,
+namely, exclusion of inconsistency, along with miracles.
+
+There is a mutual duty between God and men. We must pardon Him this
+saying: Quid debui?[345] "Accuse me," said God in Isaiah.
+
+"God must fulfil His promises," etc.
+
+Men owe it to God to accept the religion which He sends. God owes it to
+men not to lead them into error. Now, they would be led into error, if
+the workers of miracles announced a doctrine which should not appear
+evidently false to the light of common sense, and if a greater worker of
+miracles had not already warned men not to believe them.
+
+Thus, if there were divisions in the Church, and the Arians, for
+example, who declared themselves founded on Scripture just as the
+Catholics, had done miracles, and not the Catholics, men should have
+been led into error.
+
+For, as a man, who announces to us the secrets of God, is not worthy to
+be believed on his private authority, and that is why the ungodly doubt
+him; so when a man, as a token of the communion which he has with God,
+raises the dead, foretells the future, removes the seas, heals the sick,
+there is none so wicked as not to bow to him, and the incredulity of
+Pharaoh and the Pharisees is the effect of a supernatural obduracy.
+
+When, therefore, we see miracles and a doctrine not suspicious, both on
+one side, there is no difficulty. But when we see miracles and
+suspicious doctrine on the same side, we must then see which is the
+clearest. Jesus Christ was suspected.
+
+Bar-jesus blinded.[346] The power of God surpasses that of His enemies.
+
+The Jewish exorcists[347] beaten by the devils, saying, "Jesus I know,
+and Paul I know; but who are ye?"
+
+Miracles are for doctrine, and not doctrine for miracles.
+
+If the miracles are true, shall we be able to persuade men of all
+doctrine? No; for this will not come to pass. _Si angelus_[348]....
+
+Rule: we must judge of doctrine by miracles; we must judge of miracles
+by doctrine. All this is true, but contains no contradiction.
+
+For we must distinguish the times.
+
+How glad you are to know the general rules, thinking thereby to set up
+dissension, and render all useless! We shall prevent you, my father;
+truth is one and constant.
+
+It is impossible, from the duty of God to men, that a man, hiding his
+evil teaching, and only showing the good, saying that he conforms to God
+and the Church, should do miracles so as to instil insensibly a false
+and subtle doctrine. This cannot happen.
+
+And still less, that God, who knows the heart, should perform miracles
+in favour of such a one.
+
+
+843
+
+The three marks of religion: perpetuity, a good life, miracles. They
+destroy perpetuity by their doctrine of probability; a good life by
+their morals; miracles by destroying either their truth or the
+conclusions to be drawn from them.
+
+If we believe them, the Church will have nothing to do with perpetuity,
+holiness, and miracles. The heretics deny them, or deny the conclusions
+to be drawn from them; they do the same. But one would need to have no
+sincerity in order to deny them, or again to lose one's senses in order
+to deny the conclusions to be drawn from them.
+
+Nobody has ever suffered martyrdom for the miracles which he says he has
+seen; for the folly of men goes perhaps to the length of martyrdom, for
+those which the Turks believe by tradition, but not for those which they
+have seen.
+
+
+844
+
+The heretics have always attacked these three marks, which they have
+not.
+
+
+845
+
+_First objection_: "An angel from heaven.[349] We must not judge of
+truth by miracles, but of miracles by truth. Therefore the miracles are
+useless."
+
+Now they are of use, and they must not be in opposition to the truth.
+Therefore what Father Lingende[350] has said, that "God will not permit
+that a miracle may lead into error...."
+
+When there shall be a controversy in the same Church, miracle will
+decide.
+
+_Second objection_: "But Antichrist will do miracles."
+
+The magicians of Pharaoh did not entice to error. Thus we cannot say to
+Jesus respecting Antichrist, "You have led me into error." For
+Antichrist will do them against Jesus Christ, and so they cannot lead
+into error. Either God will not permit false miracles, or He will
+procure greater.
+
+[Jesus Christ has existed since the beginning of the world: this is more
+impressive than all the miracles of Antichrist.]
+
+If in the same Church there should happen a miracle on the side of those
+in error, men would be led into error. Schism is visible; a miracle is
+visible. But schism is more a sign of error than a miracle is a sign of
+truth. Therefore a miracle cannot lead into error.
+
+But apart from schism, error is not so obvious as a miracle is obvious.
+Therefore a miracle could lead into error.
+
+_Ubi est Deus tuus?_[351] Miracles show Him, and are a light.
+
+
+846
+
+One of the anthems for Vespers at Christmas: _Exortum est in tenebris
+lumen rectis corde._[352]
+
+
+847
+
+If the compassion of God is so great that He instructs us to our
+benefit, even when He hides Himself, what light ought we not to expect
+from Him when He reveals Himself?
+
+
+848
+
+Will _Est et non est_ be received in faith itself as well as in
+miracles? And if it is inseparable in the others ...
+
+When Saint Xavier[353] works miracles.--[Saint Hilary. "Ye wretches, who
+oblige us to speak of miracles."]
+
+Unjust judges, make not your own laws on the moment; judge by those
+which are established, and by yourselves. _V� qui conditis leges
+iniquas._[354]
+
+Miracles endless, false.
+
+In order to weaken your adversaries, you disarm the whole Church.
+
+If they say that our salvation depends upon God, they are "heretics." If
+they say that they are obedient to the Pope, that is "hypocrisy." If
+they are ready to subscribe to all the articles, that is not enough. If
+they say that a man must not be killed for an apple, "they attack the
+morality of Catholics." If miracles are done among them, it is not a
+sign of holiness, and is, on the contrary, a symptom of heresy.
+
+This way in which the Church has existed is that truth has been without
+dispute, or, if it has been contested, there has been the Pope, or,
+failing him, there has been the Church.
+
+
+849
+
+The five propositions[355] condemned, but no miracle; for the truth was
+not attacked. But the Sorbonne ... but the bull....
+
+It is impossible that those who love God with all their heart should
+fail to recognise the Church; so evident is she.--It is impossible that
+those who do not love God should be convinced of the Church.
+
+Miracles have such influence that it was necessary that God should warn
+men not to believe in them in opposition to Him, all clear as it is that
+there is a God. Without this they would have been able to disturb men.
+
+And thus so far from these passages, Deut. xiii, making against the
+authority of the miracles, nothing more indicates their influence. And
+the same in respect of Antichrist. "To seduce, if it were possible, even
+the elect."[356]
+
+
+850
+
+The history of the man born blind.
+
+What says Saint Paul? Does he continually speak of the evidence of the
+prophecies? No, but of his own miracle. What says Jesus Christ? Does He
+speak of the evidence of the prophecies? No; His death had not fulfilled
+them. But He says, _Si non fecissem_.[357] Believe the works.
+
+Two supernatural foundations of our wholly supernatural religion; one
+visible, the other invisible; miracles with grace, miracles without
+grace.
+
+The synagogue, which had been treated with love as a type of the Church,
+and with hatred, because it was only the type, has been restored, being
+on the point of falling when it was well with God, and thus a type.
+
+Miracles prove the power which God has over hearts, by that which He
+exercises over bodies.
+
+The Church has never approved a miracle among heretics.
+
+Miracles a support of religion: they have been the test of Jews; they
+have been the test of Christians, saints, innocents, and true believers.
+
+A miracle among schismatics is not so much to be feared; for schism,
+which is more obvious than a miracle, visibly indicates their error. But
+when there is no schism, and error is in question, miracle decides.
+
+_Si non fecissem qu� alius non fecit._ The wretches who have obliged us
+to speak of miracles.
+
+Abraham and Gideon confirm faith by miracles.
+
+Judith. God speaks at last in their greatest oppression.
+
+If the cooling of love leaves the Church almost without believers,
+miracles will rouse them. This is one of the last effects of grace.
+
+If one miracle were wrought among the Jesuits!
+
+When a miracle disappoints the expectation of those in whose presence it
+happens, and there is a disproportion between the state of their faith
+and the instrument of the miracle, it ought then to induce them to
+change. But with you it is otherwise. There would be as much reason in
+saying that, if the Eucharist raised a dead man, it would be necessary
+for one to turn a Calvinist rather than remain a Catholic. But when it
+crowns the expectation, and those, who hoped that God would bless the
+remedies, see themselves healed without remedies ...
+
+_The ungodly._--No sign has ever happened on the part of the devil
+without a stronger sign on the part of God, or even without it having
+been foretold that such would happen.
+
+
+851
+
+Unjust persecutors of those whom God visibly protects. If they reproach
+you with your excesses, "they speak as the heretics." If they say that
+the grace of Jesus Christ distinguishes us, "they are heretics." If they
+do miracles, "it is the mark of their heresy."
+
+Ezekiel.--They say: These are the people of God who speak thus.
+
+It is said, "Believe in the Church";[358] but it is not said, "Believe
+in miracles"; because the last is natural, and not the first. The one
+had need of a precept, not the other. Hezekiah.
+
+The synagogue was only a type, and thus it did not perish; and it was
+only a type, and so it is decayed. It was a type which contained the
+truth, and thus it has lasted until it no longer contained the truth.
+
+My reverend father, all this happened in types. Other religions perish;
+this one perishes not.
+
+Miracles are more important than you think. They have served for the
+foundation, and will serve for the continuation of the Church till
+Antichrist, till the end.
+
+The two witnesses.
+
+In the Old Testament and the New, miracles are performed in connection
+with types. Salvation, or a useless thing, if not to show that we must
+submit to the Scriptures: type of the sacrament.
+
+
+852
+
+[We must judge soberly of divine ordinances, my father.
+
+Saint Paul in the isle of Malta.]
+
+
+853
+
+The hardness of the Jesuits, then, surpasses that of the Jews, since
+those refused to believe Jesus Christ innocent only because they doubted
+if His miracles were of God. Whereas the Jesuits, though unable to doubt
+that the miracles of Port-Royal are of God, do not cease to doubt still
+the innocence of that house.
+
+
+854
+
+I suppose that men believe miracles. You corrupt religion either in
+favour of your friends, or against your enemies. You arrange it at your
+will.
+
+
+855
+
+_On the miracle._--As God has made no family more happy, let it also be
+the case that He find none more thankful.
+
+
+
+
+SECTION XIV
+
+APPENDIX: POLEMICAL FRAGMENTS
+
+
+856
+
+_Clearness, obscurity._--There would be too great darkness, if truth had
+not visible signs. This is a wonderful one, that it has always been
+preserved in one Church and one visible assembly [of men]. There would
+be too great clearness, if there were only one opinion in this Church.
+But in order to recognise what is true, one has only to look at what has
+always existed; for it is certain that truth has always existed, and
+that nothing false has always existed.
+
+
+857
+
+The history of the Church ought properly to be called the history of
+truth.
+
+
+858
+
+There is a pleasure in being in a ship beaten about by a storm, when we
+are sure that it will not founder. The persecutions which harass the
+Church are of this nature.
+
+
+859
+
+In addition to so many other signs of piety, they[359] are also
+persecuted, which is the best sign of piety.
+
+
+860
+
+The Church is in an excellent state, when it is sustained by God only.
+
+
+861
+
+The Church has always been attacked by opposite errors, but perhaps
+never at the same time, as now. And if she suffer more because of the
+multiplicity of errors, she derives this advantage from it, that they
+destroy each other.
+
+She complains of both, but far more of the Calvinists, because of the
+schism.
+
+It is certain that many of the two opposite sects are deceived. They
+must be disillusioned.
+
+Faith embraces many truths which seem to contradict each other. _There
+is a time to laugh, and a time to weep_,[360] etc. _Responde. Ne
+respondeas_,[361] etc.
+
+The source of this is the union of the two natures in Jesus Christ; and
+also the two worlds (the creation of a new heaven and a new earth; a new
+life and a new death; all things double, and the same names remaining);
+and finally the two natures that are in the righteous, (for they are the
+two worlds, and a member and image of Jesus Christ. And thus all the
+names suit them: righteous, yet sinners; dead, yet living; living, yet
+dead; elect, yet outcast, etc.).
+
+There are then a great number of truths, both of faith and of morality,
+which seem contradictory, and which all hold good together in a
+wonderful system. The source of all heresies is the exclusion of some of
+these truths; and the source of all the objections which the heretics
+make against us is the ignorance of some of our truths. And it generally
+happens that, unable to conceive the connection of two opposite truths,
+and believing that the admission of one involves the exclusion of the
+other, they adhere to the one, exclude the other, and think of us as
+opposed to them. Now exclusion is the cause of their heresy; and
+ignorance that we hold the other truth causes their objections.
+
+1st example: Jesus Christ is God and man. The Arians, unable to
+reconcile these things, which they believe incompatible, say that He is
+man; in this they are Catholics. But they deny that He is God; in this
+they are heretics. They allege that we deny His humanity; in this they
+are ignorant.
+
+2nd example: On the subject of the Holy Sacrament. We believe that, the
+substance of the bread being changed, and being consubstantial with that
+of the body of our Lord, Jesus Christ is therein really present. That is
+one truth. Another is that this Sacrament is also a type of the cross
+and of glory, and a commemoration of the two. That is the Catholic
+faith, which comprehends these two truths which seem opposed.
+
+The heresy of to-day, not conceiving that this Sacrament contains at the
+same time both the presence of Jesus Christ and a type of Him, and that
+it is a sacrifice and a commemoration of a sacrifice, believes that
+neither of these truths can be admitted without excluding the other for
+this reason.
+
+They fasten to this point alone, that this Sacrament is typical; and in
+this they are not heretics. They think that we exclude this truth; hence
+it comes that they raise so many objections to us out of the passages of
+the Fathers which assert it. Finally, they deny the presence; and in
+this they are heretics.
+
+3rd example: Indulgences.
+
+The shortest way, therefore, to prevent heresies is to instruct in all
+truths; and the surest way to refute them is to declare them all. For
+what will the heretics say?
+
+In order to know whether an opinion is a Father's ...
+
+
+862
+
+All err the more dangerously, as they each follow a truth. Their fault
+is not in following a falsehood, but in not following another truth.
+
+
+863
+
+Truth is so obscure in these times, and falsehood so established, that
+unless we love the truth, we cannot know it.
+
+
+864
+
+If there is ever a time in which we must make profession of two opposite
+truths, it is when we are reproached for omitting one. Therefore the
+Jesuits and Jansenists are wrong in concealing them, but the Jansenists
+more so, for the Jesuits have better made profession of the two.
+
+
+865
+
+Two kinds of people make things equal to one another, as feasts to
+working days, Christians to priests, all things among them, etc. And
+hence the one party conclude that what is then bad for priests is also
+so for Christians, and the other that what is not bad for Christians is
+lawful for priests.
+
+
+866
+
+If the ancient Church was in error, the Church is fallen. If she should
+be in error to-day, it is not the same thing; for she has always the
+superior maxim of tradition from the hand of the ancient Church; and so
+this submission and this conformity to the ancient Church prevail and
+correct all. But the ancient Church did not assume the future Church,
+and did not consider her, as we assume and consider the ancient.
+
+
+867
+
+That which hinders us in comparing what formerly occurred in the Church
+with what we see there now, is that we generally look upon Saint
+Athanasius,[362] Saint Theresa, and the rest, as crowned with glory, and
+acting towards us as gods. Now that time has cleared up things, it does
+so appear. But at the time when he was persecuted, this great saint was
+a man called Athanasius; and Saint Theresa was a nun. "Elias was a man
+subject to like passions as we are," says Saint James, to disabuse
+Christians of that false idea which makes us reject the example of the
+saints, as disproportioned to our state. "They were saints," say we,
+"they are not like us." What then actually happened? Saint Athanasius
+was a man called Athanasius, accused of many crimes, condemned by such
+and such a council for such and such a crime. All the bishops assented
+to it, and finally the Pope. What said they to those who opposed this?
+That they disturbed the peace, that they created schism, etc.
+
+Zeal, light. Four kinds of persons: zeal without knowledge; knowledge
+without zeal; neither knowledge nor zeal; both zeal and knowledge. The
+first three condemned him. The last acquitted him, were excommunicated
+by the Church, and yet saved the Church.
+
+
+868
+
+If Saint Augustine came at the present time, and was as little
+authorised as his defenders, he would accomplish nothing. God directs
+His Church well, by having sent him before with authority.
+
+
+869
+
+God has not wanted to absolve without the Church. As she has part in the
+offence, He desires her to have part in the pardon. He associates her
+with this power, as kings their parliaments. But if she absolves or
+binds without God, she is no longer the Church. For, as in the case of
+parliament, even if the king have pardoned a man, it must be ratified;
+but if parliament ratifies without the king, or refuses to ratify on the
+order of the king, it is no longer the parliament of the king, but a
+rebellious assembly.
+
+
+870
+
+_The Church, the Pope. Unity, plurality._--Considering the Church as a
+unity, the Pope, who is its head, is as the whole. Considering it as a
+plurality, the Pope is only a part of it. The Fathers have considered
+the Church now in the one way, now in the other. And thus they have
+spoken differently of the Pope. (Saint Cyprian: _Sacerdos Dei._) But in
+establishing one of these truths, they have not excluded the other.
+Plurality which is not reduced to unity is confusion; unity which does
+not depend on plurality is tyranny. There is scarcely any other country
+than France in which it is permissible to say that the Council is above
+the Pope.
+
+
+871
+
+The Pope is head. Who else is known of all? Who else is recognised by
+all, having power to insinuate himself into all the body, because he
+holds the principal shoot, which insinuates itself everywhere? How easy
+it was to make this degenerate into tyranny! That is why Christ has laid
+down for them this precept: _Vos autem non sic._[363]
+
+
+872
+
+The Pope hates and fears the learned, who do not submit to him at will.
+
+
+873
+
+We must not judge of what the Pope is by some words of the Fathers--as
+the Greeks said in a council, important rules--but by the acts of the
+Church and the Fathers, and by the canons.
+
+_Duo aut tres in unum._[364] Unity and plurality. It is an error to
+exclude one of the two, as the papists do who exclude plurality, or the
+Huguenots who exclude unity.
+
+
+874
+
+Would the Pope be dishonoured by having his knowledge from God and
+tradition; and is it not dishonouring him to separate him from this holy
+union?
+
+
+875
+
+God does not perform miracles in the ordinary conduct of His Church. It
+would be a strange miracle if infallibility existed in one man. But it
+appears so natural for it to reside in a multitude, since the conduct
+of God is hidden under nature, as in all His other works.
+
+
+876
+
+Kings dispose of their own power; but the Popes cannot dispose of
+theirs.
+
+
+877
+
+_Summum jus, summa injuria._
+
+The majority is the best way, because it is visible, and has strength to
+make itself obeyed. Yet it is the opinion of the least able.
+
+If men could have done it, they would have placed might in the hands of
+justice. But as might does not allow itself to be managed as men want,
+because it is a palpable quality, whereas justice is a spiritual quality
+of which men dispose as they please, they have placed justice in the
+hands of might. And thus that is called just which men are forced to
+obey.
+
+Hence comes the right of the sword, for the sword gives a true right.
+Otherwise we should see violence on one side and justice on the other
+(end of the twelfth _Provincial_). Hence comes the injustice of the
+Fronde,[365] which raises its alleged justice against power. It is not
+the same in the Church, for there is a true justice and no violence.
+
+
+878
+
+_Injustice._--Jurisdiction is not given for the sake of the judge, but
+for that of the litigant. It is dangerous to tell this to the people.
+But the people have too much faith in you; it will not harm them, and
+may serve you. It should therefore be made known. _Pasce oves
+meas_,[366] non _tuas_. You owe me pasturage.
+
+
+879
+
+Men like certainty. They like the Pope to be infallible in faith, and
+grave doctors to be infallible in morals, so as to have certainty.
+
+
+880
+
+The Church teaches, and God inspires, both infallibly. The work of the
+Church is of use only as a preparation for grace or condemnation. What
+it does is enough for condemnation, not for inspiration.
+
+
+881
+
+Every time the Jesuits may impose upon the Pope, they will make all
+Christendom perjured.
+
+The Pope is very easily imposed upon, because of his occupations, and
+the confidence which he has in the Jesuits; and the Jesuits are very
+capable of imposing upon him by means of calumny.
+
+
+882
+
+The wretches who have obliged me to speak of the basis of religion.
+
+
+883
+
+Sinners purified without penitence; the righteous justified without
+love; all Christians without the grace of Jesus Christ; God without
+power over the will of men; a predestination without mystery; a
+redemption without certitude!
+
+
+884
+
+Any one is made a priest, who wants to be so, as under Jeroboam.[367]
+
+It is a horrible thing that they propound to us the discipline of the
+Church of to-day as so good, that it is made a crime to desire to change
+it. Formerly it was infallibly good, and it was thought that it could be
+changed without sin; and now, such as it is, we cannot wish it changed!
+It has indeed been permitted to change the custom of not making priests
+without such great circumspection, that there were hardly any who were
+worthy; and it is not allowed to complain of the custom which makes so
+many who are unworthy!
+
+
+885
+
+_Heretics._--Ezekiel. All the heathen, and also the Prophet, spoke evil
+of Israel. But the Israelites were so far from having the right to say
+to him, "You speak like the heathen," that he is most forcible upon
+this, that the heathen say the same as he.
+
+
+886
+
+The Jansenists are like the heretics in the reformation of morality; but
+you are like them in evil.
+
+
+887
+
+You are ignorant of the prophecies, if you do not know that all this
+must happen; princes, prophets, Pope, and even the priests. And yet the
+Church is to abide. By the grace of God we have not come to that. Woe to
+these priests! But we hope that God will bestow His mercy upon us that
+we shall not be of them.
+
+Saint Peter, ii: false prophets in the past, the image of future ones.
+
+
+888
+
+... So that if it is true, on the one hand, that some lax monks, and
+some corrupt casuists, who are not members of the hierarchy, are steeped
+in these corruptions, it is, on the other hand, certain that the true
+pastors of the Church, who are the true guardians of the Divine Word,
+have preserved it unchangeably against the efforts of those who have
+attempted to destroy it.
+
+And thus true believers have no pretext to follow that laxity, which is
+only offered to them by the strange hands of these casuists, instead of
+the sound doctrine which is presented to them by the fatherly hands of
+their own pastors. And the ungodly and heretics have no ground for
+publishing these abuses as evidence of imperfection in the providence of
+God over His Church; since, the Church consisting properly in the body
+of the hierarchy, we are so far from being able to conclude from the
+present state of matters that God has abandoned her to corruption, that
+it has never been more apparent than at the present time that God
+visibly protects her from corruption.
+
+For if some of these men, who, by an extraordinary vocation, have made
+profession of withdrawing from the world and adopting the monks' dress,
+in order to live in a more perfect state than ordinary Christians, have
+fallen into excesses which horrify ordinary Christians, and have become
+to us what the false prophets were among the Jews; this is a private and
+personal misfortune, which must indeed be deplored, but from which
+nothing can be inferred against the care which God takes of His Church;
+since all these things are so clearly foretold, and it has been so long
+since announced that these temptations would arise from people of this
+kind; so that when we are well instructed, we see in this rather
+evidence of the care of God than of His forgetfulness in regard to us.
+
+
+889
+
+Tertullian: _Nunquam Ecclesia reformabitur._
+
+
+890
+
+Heretics, who take advantage of the doctrine of the Jesuits, must be
+made to know that it is not that of the Church [_the doctrine of the
+Church_], and that our divisions do not separate us from the altar.
+
+
+891
+
+If in differing we condemned, you would be right. Uniformity without
+diversity is useless to others; diversity without uniformity is ruinous
+for us. The one is harmful outwardly; the other inwardly.
+
+
+892
+
+By showing the truth, we cause it to be believed; but by showing the
+injustice of ministers, we do not correct it. Our mind is assured by a
+proof of falsehood; our purse is not made secure by proof of injustice.
+
+
+893
+
+Those who love the Church lament to see the corruption of morals; but
+laws at least exist. But these corrupt the laws. The model is damaged.
+
+
+894
+
+Men never do evil so completely and cheerfully as when they do it from
+religious conviction.
+
+
+895
+
+It is in vain that the Church has established these words, anathemas,
+heresies, etc. They are used against her.
+
+
+896
+
+The servant knoweth not what his lord doeth, for the master tells him
+only the act and not the intention.[368] And this is why he often obeys
+slavishly, and defeats the intention. But Jesus Christ has told us the
+object. And you defeat that object.
+
+
+897
+
+They cannot have perpetuity, and they seek universality; and therefore
+they make the whole Church corrupt, that they may be saints.
+
+
+898
+
+_Against those who misuse passages of Scripture, and who pride
+themselves in finding one which seems to favour their error._--The
+chapter for Vespers, Passion Sunday, the prayer for the king.
+
+Explanation of these words: "He that is not with me is against me."[369]
+And of these others: "He that is not against you is for you."[370] A
+person who says: "I am neither for nor against", we ought to reply to
+him ...
+
+
+899
+
+He who will give the meaning of Scripture, and does not take it from
+Scripture, is an enemy of Scripture. (Aug., _De Doct. Christ._)
+
+
+900
+
+_Humilibus dat gratiam; an ideo non dedit humilitatem?[371]
+
+Sui eum non receperunt; quotquot autem non receperunt an non erant
+sui?_[372]
+
+
+901
+
+"It must indeed be," says Feuillant, "that this is not so certain; for
+controversy indicates uncertainty, (Saint Athanasius, Saint Chrysostom,
+morals, unbelievers)."
+
+The Jesuits have not made the truth uncertain, but they have made their
+own ungodliness certain.
+
+Contradiction has always been permitted, in order to blind the wicked;
+for all that offends truth or love is evil. This is the true principle.
+
+
+902
+
+All religions and sects in the world have had natural reason for a
+guide. Christians alone have been constrained to take their rules from
+without themselves, and to acquaint themselves with those which Jesus
+Christ bequeathed to men of old to be handed down to true believers.
+This constraint wearies these good Fathers. They desire, like other
+people, to have liberty to follow their own imaginations. It is in vain
+that we cry to them, as the prophets said to the Jews of old: "Enter
+into the Church; acquaint yourselves with the precepts which the men of
+old left to her, and follow those paths." They have answered like the
+Jews: "We will not walk in them; but we will follow the thoughts of our
+hearts"; and they have said, "We will be as the other nations."[373]
+
+
+903
+
+They make a rule of exception.
+
+Have the men of old given absolution before penance? Do this as
+exceptional. But of the exception you make a rule without exception, so
+that you do not even want the rule to be exceptional.
+
+
+904
+
+_On confessions and absolutions without signs of regret._
+
+God regards only the inward; the Church judges only by the outward. God
+absolves as soon as He sees penitence in the heart; the Church when she
+sees it in works. God will make a Church pure within, which confounds,
+by its inward and entirely spiritual holiness, the inward impiety of
+proud sages and Pharisees; and the Church will make an assembly of men
+whose external manners are so pure as to confound the manners of the
+heathen. If there are hypocrites among them, but so well disguised that
+she does not discover their venom, she tolerates them; for, though they
+are not accepted of God, whom they cannot deceive, they are of men, whom
+they do deceive. And thus she is not dishonoured by their conduct, which
+appears holy. But you want the Church to judge neither of the inward,
+because that belongs to God alone, nor of the outward, because God
+dwells only upon the inward; and thus, taking away from her all choice
+of men, you retain in the Church the most dissolute, and those who
+dishonour her so greatly, that the synagogues of the Jews and sects of
+philosophers would have banished them as unworthy, and have abhorred
+them as impious.
+
+
+905
+
+The easiest conditions to live in according to the world are the most
+difficult to live in according to God, and vice versa. Nothing is so
+difficult according to the world as the religious life; nothing is
+easier than to live it according to God. Nothing is easier, according to
+the world, than to live in high office and great wealth; nothing is more
+difficult than to live in them according to God, and without acquiring
+an interest in them and a liking for them.
+
+
+906
+
+The casuists submit the decision to the corrupt reason, and the choice
+of decisions to the corrupt will, in order that all that is corrupt in
+the nature of man may contribute to his conduct.
+
+
+907
+
+But is it _probable_ that _probability_ gives assurance?
+
+Difference between rest and security of conscience. Nothing gives
+certainty but truth; nothing gives rest but the sincere search for
+truth.
+
+
+908
+
+The whole society itself of their casuists cannot give assurance to a
+conscience in error, and that is why it is important to choose good
+guides.
+
+Thus they will be doubly culpable, both in having followed ways which
+they should not have followed, and in having listened to teachers to
+whom they should not have listened.
+
+
+909
+
+Can it be anything but compliance with the world which makes you find
+things probable? Will you make us believe that it is truth, and that if
+duelling were not the fashion, you would find it probable that they
+might fight, considering the matter in itself?
+
+
+910
+
+Must we kill to prevent there being any wicked? This is to make both
+parties wicked instead of one. _Vince in bono malum._[374] (Saint
+Augustine.)
+
+
+911
+
+_Universal._--Ethics and language are special, but universal sciences.
+
+
+912
+
+_Probability._--Each one can employ it; no one can take it away.
+
+
+913
+
+They allow lust to act, and check scruples; whereas they should do the
+contrary.
+
+
+914
+
+_Montalte._[375]--Lax opinions please men so much, that it is strange
+that theirs displease. It is because they have exceeded all bounds.
+Again, there are many people who see the truth, and who cannot attain to
+it; but there are few who do not know that the purity of religion is
+opposed to our corruptions. It is absurd to say that an eternal
+recompense is offered to the morality of Escobar.
+
+
+915
+
+_Probability._--They have some true principles; but they misuse them.
+Now, the abuse of truth ought to be as much punished as the introduction
+of falsehood.
+
+As if there were two hells, one for sins against love, the other for
+those against justice!
+
+
+916
+
+_Probability._[376]--The earnestness of the saints in seeking the truth
+was useless, if the probable is trustworthy. The fear of the saints who
+have always followed the surest way (Saint Theresa having always
+followed her confessor).
+
+
+917
+
+Take away _probability_, and you can no longer please the world; give
+_probability_, and you can no longer displease it.
+
+
+918
+
+These are the effects of the sins of the peoples and of the Jesuits. The
+great have wished to be flattered. The Jesuits have wished to be loved
+by the great. They have all been worthy to be abandoned to the spirit of
+lying, the one party to deceive, the others to be deceived. They have
+been avaricious, ambitious, voluptuous. _Coacervabunt tibi
+magistros._[377] Worthy disciples of such masters, they have sought
+flatterers, and have found them.
+
+
+919
+
+If they do not renounce their doctrine of probability, their good maxims
+are as little holy as the bad, for they are founded on human authority;
+and thus, if they are more just, they will be more reasonable, but not
+more holy. They take after the wild stem on which they are grafted.
+
+If what I say does not serve to enlighten you, it will be of use to the
+people.
+
+If these[378] are silent, the stones will speak.
+
+Silence is the greatest persecution; the saints were never silent. It is
+true that a call is necessary; but it is not from the decrees of the
+Council that we must learn whether we are called, it is from the
+necessity of speaking. Now, after Rome has spoken, and we think that she
+has condemned the truth, and that they have written it, and after the
+books which have said the contrary are censured; we must cry out so much
+the louder, the more unjustly we are censured, and the more violently
+they would stifle speech, until there come a Pope who hears both
+parties, and who consults antiquity to do justice. So the good Popes
+will find the Church still in outcry.
+
+The Inquisition and the Society[379] are the two scourges of the truth.
+
+Why do you not accuse them of Arianism? For, though they have said that
+Jesus Christ is God, perhaps they mean by it not the natural
+interpretation, but as it is said, _Dii estis_.
+
+If my Letters are condemned at Rome, that which I condemn in them is
+condemned in heaven. _Ad tuum, Domine Jesu, tribunal appello._
+
+You yourselves are corruptible.
+
+I feared that I had written ill, seeing myself condemned; but the
+example of so many pious writings makes me believe the contrary. It is
+no longer allowable to write well, so corrupt or ignorant is the
+Inquisition!
+
+"It is better to obey God than men."
+
+I fear nothing; I hope for nothing. It is not so with the bishops.
+Port-Royal fears, and it is bad policy to disperse them; for they will
+fear no longer and will cause greater fear. I do not even fear your like
+censures, if they are not founded on those of tradition. Do you censure
+all? What! even my respect? No. Say then what, or you will do nothing,
+if you do not point out the evil, and why it is evil. And this is what
+they will have great difficulty in doing.
+
+_Probability._--They have given a ridiculous explanation of certitude;
+for, after having established that all their ways are sure, they have no
+longer called that sure which leads to heaven without danger of not
+arriving there by it, but that which leads there without danger of going
+out of that road.
+
+
+920
+
+... The saints indulge in subtleties in order to think themselves
+criminals, and impeach their better actions. And these indulge in
+subtleties in order to excuse the most wicked.
+
+The heathen sages erected a structure equally fine outside, but upon a
+bad foundation; and the devil deceived men by this apparent resemblance
+based upon the most different foundation.
+
+Man never had so good a cause as I; and others have never furnished so
+good a capture as you....
+
+The more they point out weakness in my person, the more they authorise
+my cause.
+
+You say that I am a heretic. Is that lawful? And if you do not fear that
+men do justice, do you not fear that God does justice?
+
+You will feel the force of the truth, and you will yield to it ...
+
+There is something supernatural in such a blindness. _Digna
+necessitas.[380] Mentiris impudentissime_ ...
+
+_Doctrina sua noscitur vir_ ...
+
+False piety, a double sin.
+
+I am alone against thirty thousand. No. Protect, you, the court;
+protect, you, deception; let me protect the truth. It is all my
+strength. If I lose it, I am undone. I shall not lack accusations, and
+persecutions. But I possess the truth, and we shall see who will take it
+away.
+
+I do not need to defend religion, but you do not need to defend error
+and injustice. Let God, out of His compassion, having no regard to the
+evil which is in me, and having regard to the good which is in you,
+grant us all grace that truth may not be overcome in my hands, and that
+falsehood ...
+
+
+921
+
+_Probable._--Let us see if we seek God sincerely, by comparison of the
+things which we love. It is _probable_ that this food will not poison
+me. It is _probable_ that I shall not lose my action by not prosecuting
+it ...
+
+
+922
+
+It is not absolution only which remits sins by the sacrament of penance,
+but contrition, which is not real if it does not seek the sacrament.
+
+
+923
+
+People who do not keep their word, without faith, without honour,
+without truth, deceitful in heart, deceitful in speech; for which that
+amphibious animal in fable was once reproached, which held itself in a
+doubtful position between the fish and the birds ...
+
+It is important to kings and princes to be considered pious; and
+therefore they must confess themselves to you.
+
+
+
+
+NOTES
+
+
+The following brief notes are mainly based on those of M. Brunschvicg.
+But those of MM. Faug�re, Molinier, and Havet have also been consulted.
+The biblical references are to the Authorised English Version. Those in
+the text are to the Vulgate, except where it has seemed advisable to
+alter the reference to the English Version.
+
+[1] P. 1, l. 1. _The difference between the mathematical and the
+    intuitive mind._--Pascal is here distinguishing the logical or
+    discursive type of mind, a good example of which is found in
+    mathematical reasoning, and what we should call the intuitive type
+    of mind, which sees everything at a glance. A practical man of sound
+    judgment exemplifies the latter; for he is in fact guided by
+    impressions of past experience, and does not consciously reason from
+    general principles.
+
+[2] P. 2, l. 34. _There are different kinds_, etc.--This is probably a
+    subdivision of the discursive type of mind.
+
+[3] P. 3, l. 31. _By rule._--This is an emendation by M. Brunschvicg.
+    The MS. has _sans r�gle_.
+
+[4] P. 4, l. 3. _I judge by my watch._--Pascal is said to have always
+    carried a watch attached to his left wrist-band.
+
+[5] P. 5, l. 21. _Scaramouch._--A traditional character in Italian
+    comedy.
+
+[6] P. 5, l. 22. _The doctor._--Also a traditional character in Italian
+    comedy.
+
+[7] P. 5, l. 24. _Cleobuline._--Princess, and afterwards Queen of
+    Corinth, figures in the romance of Mademoiselle de Scud�ry, entitled
+    _Artam�ne ou le Grand Cyrus_. She is enamoured of one of her
+    subjects, Myrinthe. But she "loved him without thinking of love; and
+    remained so long in that error, that this affection was no longer in
+    a state to be overcome, when she became aware of it." The character
+    is supposed to have been drawn from Christina of Sweden.
+
+[8] P. 6, l. 21. _Rivers are_, etc.--Apparently suggested by a chapter
+    in Rabelais: _How we descended in the isle of Odes, in which the
+    roads walk_.
+
+[9] P. 6, l. 30. _Salomon de Tultie._--A pseudonym adopted by Pascal as
+    the author of the _Provincial Letters_.
+
+[10] P. 7, l. 7. _Abstine et sustine._--A maxim of the Stoics.
+
+[11] P. 7, l. 8. _Follow nature._--The maxim in which the Stoics summed
+     up their positive ethical teaching.
+
+[12] P. 7, l. 9. _As Plato._--Compare Montaigne, _Essais_, iii, 9.
+
+[13] P. 9, l. 29. _We call this jargon poetical beauty._--According to
+     M. Havet, Pascal refers here to Malherbe and his school.
+
+[14] P. 10, l. 23. _Ne quid nimis._--Nothing in excess, a celebrated
+     maxim in ancient Greek philosophy.
+
+[15] P. 11, l. 26. _That epigram about two one-eyed people._--M. Havet
+     points out that this is not Martial's, but is to be found in
+     _Epigrammatum Delectus_, published by Port-Royal in 1659.
+
+          _Lumine �on dextro, capta est Leonilla sinistro,
+          Et potis est forma vincere uterque deos.
+          Blande puer, lumen quod habes concede parenti,
+          Sic tu c�cus Amor, sic erit ilia Venus._
+
+[16] P. 11, l. 29. _Ambitiosa recidet ornamenta._--Horace, _De Arte
+     Poetica_, 447.
+
+[17] P. 13, l. 2. _Cartesian._--One who follows the philosophy of
+     Descartes (1596-1650), "the father of modern philosophy."
+
+[18] P. 13, l. 8. _Le Ma�tre._--A famous French advocate in Pascal's
+     time. His _Plaidoyers el Harangues_ appeared in 1657. _Plaidoyer
+     VI_ is entitled _Pour un fils mis en religion par force_, and on
+     the first page occurs the word _r�pandre_: "_Dieu qui r�pand des
+     aveuglements et des t�n�bres sur les passions ill�gitimes._"
+     Pascal's reference is probably to this passage.
+
+[19] P. 13, l. 12. _The Cardinal._--Mazarin. He was one of those
+     statesmen who do not like condolences.
+
+[20] P. 14, l. 12. _Saint Thomas._--Thomas Aquinas (1223-74), one of the
+     greatest scholastic philosophers.
+
+[21] P. 14, l. 16. _Charron._--A friend of Montaigne. His _Trait� de la
+     Sagesse_ (1601), which is not a large book, contains 117 chapters,
+     each of which is subdivided.
+
+[22] P. 14, l. 17. _Of the confusion of Montaigne._--The Essays of
+     Montaigne follow each other without any kind of order.
+
+[23] P. 14, l. 27. _Mademoiselle de Gournay._--The adopted daughter of
+     Montaigne. She published in 1595 an edition of his _Essais_, and,
+     in a Preface (added later), she defends him on this point.
+
+[24] P. 15, l. 1. _People without eyes._--Montaigne, _Essais_, ii, 12.
+
+[25] P. 15, l. 1. _Squaring the circle._--Ibid., ii, 14.
+
+[26] P. 15, l. 1. _A greater world._--Ibid., ii, 12.
+
+[27] P. 15, l. 2. _On suicide and on death._--Ibid., ii, 3.
+
+[28] P. 15, l. 3. _Without fear and without repentance._--Ibid., iii.,
+     2.
+
+[29] P. 15, l. 7. (730, 231).--These two references of Pascal are to the
+     edition of the _Essais_ of Montaigne, published in 1636.
+
+[30] P. 16, l. 32. _The centre which is everywhere, and the
+     circumference nowhere._--M. Havet traces this saying to Empedocles.
+     Pascal must have read it in Mlle de Gournay's preface to her
+     edition of Montaigne's _Essais_.
+
+[31] P. 18, l. 33. _I will speak of the whole._--This saying of
+     Democritus is quoted by Montaigne, _Essais_, ii, 12.
+
+[32] P. 18, l. 37. _Principles of Philosophy._--The title of one of
+     Descartes's philosophical writings, published in 1644. See note on
+     p. 13, l. 8 above.
+
+[33] P. 18, l. 39. _De omni scibili._--The title under which Pico della
+     Mirandola announced nine hundred propositions which he proposed to
+     uphold publicly at Rome in 1486.
+
+[34] P. 19, l. 26. _Beneficia eo usque l�ta sunt._--Tacitus, _Ann._,
+     lib. iv, c. xviii. Compare Montaigne, _Essais_, iii, 8.
+
+[35] P. 21, l. 35. _Modus quo_, etc.--St. Augustine, _De Civ. Dei_, xxi,
+     10. Montaigne, _Essais_, ii, 12.
+
+[36] P. 22, l. 8. _Felix qui_, etc.--Virgil, _Georgics_, ii, 489, quoted
+     by Montaigne, _Essais_, iii, 10.
+
+[37] P. 22, l. 10. _Nihil admirari_, etc.--Horace, _Epistles_, I. vi. 1.
+     Montaigne, _Essais_, ii, 10.
+
+[38] P. 22, l. 19. 394.--A reference to Montaigne, _Essais_, ii, 12.
+
+[39] P. 22, l. 20. 395.--Ibid.
+
+[40] P. 22, l. 22. 399.--Ibid.
+
+[41] P. 22, l. 28. _Harum sententiarum._--Cicero, _Tusc._, i, 11,
+     Montaigne, _Essais_, ii, 12.
+
+[42] P. 22, l. 39. _Felix qui_, etc.--See above, notes on p. 22, l. 8
+     and l. 10.
+
+[43] P. 22, l. 40. 280 _kinds of sovereign good in
+     Montaigne._--_Essais_, ii, 12.
+
+[44] P. 23, l. 1. _Part I_, 1, 2, _c_. 1, _section_ 4.--This reference
+     is to Pascal's _Trait� du vide_.
+
+[45] P. 23, l. 25. _How comes it_, etc.--Montaigne, _Essais_, iii, 8.
+
+[46] P. 23, l. 29. See Epictetus, _Diss._, iv, 6. He was a great Roman
+     Stoic in the time of Domitian.
+
+[47] P. 24, l. 9. _It is natural_, etc.--Compare Montaigne, _Essais_, i,
+     4.
+
+[48] P. 24, l. 12. _Imagination._--This fragment is suggestive of
+     Montaigne. See _Essais_, iii, 8.
+
+[49] P. 25, l. 16. _If the greatest philosopher_, etc. See Raymond
+     Sebond's _Apologie_, from which Pascal has derived his
+     illustrations.
+
+[50] P. 26, l. 1. _Furry cats._--Montaigne, _Essais_, ii, 8.
+
+[51] P. 26, l. 31. _Della opinione_, etc.--No work is known under this
+     name. It may refer to a treatise by Carlo Flori, which bears a
+     title like this. But its date (1690) is after Pascal's death
+     (1662), though there may have been earlier editions.
+
+[52] P. 27, l. 12. _Source of error in diseases._--Montaigne, _Essais_,
+     ii, 12.
+
+[53] P. 27, l. 27. _They rival each other_, etc.--Ibid.
+
+[54] P. 28, l. 31. _N� iste_, etc.--Terence, _Heaut._, IV, i, 8.
+     Montaigne, _Essais_, iii, 1.
+
+[55] P. 28, l. 15. _Quasi quidquam_, etc.--Plin., ii, 7. Montaigne,
+     ibid.
+
+[56] P. 28, l. 29. _Quod crebro_, etc.--Cicero, _De Divin._, ii, 49.
+
+[57] P. 29, l. 1. _Spongia solis._--The spots on the sun. Pascal sees in
+     them the beginning of the darkening of the sun, and thinks that
+     there will therefore come a day when there will be no sun.
+
+[58] P. 29, l. 15. _Custom is a second nature_, etc.--Montaigne,
+     _Essais_, i, 22.
+
+[59] P. 29, l. 19. _Omne animal._--See Genesis vii, 14.
+
+[60] P. 30, l. 22. _Hence savages_, etc.--Montaigne, _Essais_, i, 22.
+
+[61] P. 32, l. 3. _A great part of Europe_, etc.--An allusion to the
+     Reformation.
+
+[62] P. 33, l. 13. _Alexander's chastity._--Pascal apparently has in
+     mind Alexander's treatment of Darius's wife and daughters after the
+     battle of Issus.
+
+[63] P. 34, l. 17. _Lustravit lampade terras._--Part of Cicero's
+     translation of two lines from Homer, _Odyssey_, xviii, 136.
+     Montaigne, _Essais_, ii, 12.
+
+          _Tales sunt hominum mentes, quali pater ipse
+          Jupiter auctiferas lustravit lampade terras._
+
+[64] P. 34, l. 32. _Nature gives_, etc.--Montaigne, _Essais_, i, 19.
+
+[65] P. 37, l. 23. _Our nature consists_, etc.--Montaigne, _Essais_,
+     iii, 13.
+
+[66] P. 38, l. 1. _Weariness._--Compare Montaigne, _Essais_, ii, 12.
+
+[67] P. 38, l. 8. _C�sar was too old_, etc.--See Montaigne, _Essais_,
+     ii, 34.
+
+[68] P. 38, l. 30. _A mere trifle_, etc.--Montaigne, _Essais_, iii, 4.
+
+[69] P. 40, l. 21. _Advice given to Pyrrhus._--Ibid., i, 42.
+
+[70] P. 41, l. 2. _They do not know_, etc.--Ibid., i, 19.
+
+[71] P. 44, l. 14. _They are_, etc.--Compare Montaigne, _Essais_, i, 38.
+
+[72] P. 46, l. 7. _Those who write_, etc.--A thought of Cicero in _Pro
+     Archia_, mentioned by Montaigne, _Essais_, i, 41.
+
+[73] P. 47, l. 3. _Ferox gens._--Livy, xxxiv, 17. Montaigne, _Essais_,
+     i, 40.
+
+[74] P. 47, l. 5. _Every opinion_, etc.--Montaigne, ibid.
+
+[75] P. 47, l. 12. 184.--This is a reference to Montaigne, _Essais_, i,
+     40. See also ibid., iii, 10.
+
+[76] P. 48, l. 8. _I know not what (Corneille)._--See _M�d�e,_ II, vi,
+     and _Rodogune_, I, v.
+
+[77] P. 48, l. 22. _In omnibus requiem qu�sivi._--Eccles. xxiv, II, in
+     the Vulgate.
+
+[78] P. 50, l. 5. _The future alone is our end._--Montaigne, _Essais_, i,
+     3.
+
+[79] P. 50, l. 14. _Solomon._--Considered by Pascal as the author of
+     Ecclesiastes.
+
+[80] P. 50, l. 20. _Unconscious of approaching fever._--Compare
+     Montaigne, _Essais_, i, 19.
+
+[81] P. 50, l. 22. _Cromwell._--Cromwell died in 1658 of a fever, and
+     not of the gravel. The Restoration took place in 1660, and this
+     fragment was written about that date.
+
+[82] P. 50, l. 28. _The three hosts._--Charles I was beheaded in 1649;
+     Queen Christina of Sweden abdicated in 1654; Jean Casimir, King of
+     Poland, was deposed in 1656.
+
+[83] P. 50, l. 32. _Macrobius._--A Latin writer of the fifth century. He
+     was a Neo-Platonist in philosophy. One of his works is entitled
+     _Saturnalia_.
+
+[84] P. 51, l. 5. _The great and the humble_, etc.--See Montaigne,
+     _Essais_, ii, 12.
+
+[85] P. 53, l. 5. _Miton._--A man of fashion in Paris known to Pascal.
+
+[86] P. 53, l. 15. _Deus absconditus._--Is. xiv, 15.
+
+[87] P. 60, l. 26. _Fascinatio nugacitatis._--Book of Wisdom iv, 12.
+
+[88] P. 61, l. 10. _Memoria hospitis_, etc.--Book of Wisdom v, 15.
+
+[89] P. 62, l. 5. _Instability._--Compare Montaigne, _Essais_, iii, 12.
+
+[90] P. 66, l. 19. _Foolishness, stultitium._--I Cor. i, 18.
+
+[91] P. 71, l. 5. _To prove Divinity from the works of nature._--A
+     traditional argument of the Stoics like Cicero and Seneca, and of
+     rationalist theologians like Raymond Sebond, Charron, etc. It is
+     the argument from Design in modern philosophy.
+
+[92] P. 71, l. 27. _Nemo novit_, etc.--Matthew xi, 27. In the Vulgate,
+     it is _Neque patrem quis novit_, etc. Pascal's biblical quotations
+     are often incorrect. Many seem to have been made from memory.
+
+[93] P. 71, l. 30. _Those who seek God find Him._--Matthew vii, 7.
+
+[94] P. 72, l. 3. _Vere tu es Deus absconditus._--Is. xiv, 15.
+
+[95] P. 72, l. 22. _Ne evacuetur crux Christi._--I Cor. i, 17. In the
+     Vulgate we have_ut non_ instead of _ne_.
+
+[96] P. 72, l. 25. _The machine._--A Cartesian expression. Descartes
+     considered animals as mere automata. According to Pascal, whatever
+     does not proceed in us from reflective thought is a product of a
+     necessary mechanism, which has its root in the body, and which is
+     continued into the mind in imagination and the passions. It is
+     therefore necessary for man so to alter, and adjust this mechanism,
+     that it will always follow, and not obstruct, the good will.
+
+[97] P. 73, l. 3. _Justus ex fide vivit._--Romans i, 17.
+
+[98] P. 73, l. 5. _Fides ex auditu._--Romans x, 17.
+
+[99] P. 73, l. 12. _The creature._--What is purely natural in us.
+
+[100] P. 74, l. 15. _Inclina cor meum, Deus._--Ps. cxix, 36.
+
+[101] P. 75, l. 11. _Unus quisque sibi Deum fingit._--See Book of Wisdom
+      xv, 6, 16.
+
+[102] P. 76, l. 34. _Eighth beatitude._--Matthew v, 10. It is to the
+      fourth beatitude that the thought directly refers.
+
+[103] P. 77, l. 6. _One thousand and twenty-eight._--The number of the
+      stars according to Ptolemy's catalogue.
+
+[104] P. 77, l. 29. _Saint Augustine._--_Epist._ cxx, 3.
+
+[105] P. 78, l. 1. _Nisi efficiamini sicut parvuli._--Matthew xviii, 3.
+
+[106] P. 80, l. 20. _Inclina cor meum, Deus, in_....--Ps. cxix, 36.
+
+[107] P. 80, l. 22. _Its establishment._--The constitution of the
+      Christian Church.
+
+[108] P. 81, l. 20. _The youths and maidens and children of the Church
+      would prophesy._--Joel ii, 28.
+
+[109] P. 83, l. 11. _On what_, etc.--See Montaigne, _Essais_, ii, 12.
+
+[110] P. 84, l. 16. _Nihil amplius ... est._--Ibid. Cicero, _De
+      Finibus_, v, 21.
+
+[111] P. 84, l. 17. _Ex senatus ... exercentur._--Montaigne, _Essais_,
+      iii, 1. Seneca, _Letters_, 95.
+
+[112] P. 84, l. 18. _Ut olim ... laboramus._--Montaigne, _Essais_, iii,
+      13. Tacitus, _Ann._, iii, 25.
+
+[113] P. 84, l. 20. _The interest of the sovereign._--The view of
+      Thrasymachus in Plato's _Republic_, i, 338.
+
+[114] P. 84, l. 21. _Another, present custom._--The doctrine of the
+      Cyrenaics. Montaigne, _Essais_, iii, 13.
+
+[115] P. 84, l. 24. _The mystical foundation of its
+      authority._--Montaigne, _Essais_, iii, 13. See also ii, 12.
+
+[116] P. 85, l. 2. _The wisest of legislators._--Plato. See _Republic_,
+      ii, 389, and v, 459.
+
+[117] P. 85, l. 4. _Cum veritatem_, etc.--An inexact quotation from St.
+      Augustine, _De Civ. Dei_, iv, 27. Montaigne, _Essais_, ii, 12.
+
+[118] P. 85, l. 17. _Veri juris._--Cicero, _De Officiis_, iii, 17.
+      Montaigne, _Essais_, iii, I.
+
+[119] P. 86, l. 9. _When a strong man_, etc.--Luke xi, 21.
+
+[120] P. 86, l. 26. _Because he who will_, etc.--See Epictetus, _Diss._,
+      iii, 12.
+
+[121] P. 88, l. 19. _Civil wars are the greatest of evils._--Montaigne,
+      _Essais_, iii, 11.
+
+[122] P. 89, l. 5. _Montaigne._--_Essais_, i, 42.
+
+[123] P. 91, l. 8. _Savages laugh at an infant king._--An allusion to a
+      visit of some savages to Europe. They were greatly astonished to
+      see grown men obey the child king, Charles IX. Montaigne,
+      _Essais_, i, 30.
+
+[124] P. 92, l. 8. _Man's true state._--See Montaigne, _Essais_, i, 54.
+
+[125] P. 95, l. 3. _Omnis ... vanitati._--Eccles. iii, 19.
+
+[126] P. 95, l. 4. _Liberabitur._--Romans viii, 20-21.
+
+[127] P. 95, l. 4. _Saint Thomas._--In his Commentary on the Epistle of
+      St. James. James ii, 1.
+
+[128] P. 96, l. 9. _The account of the pike and frog of Liancourt._--The
+      story is unknown. The Duc de Liancourt led a vicious life in
+      youth, but was converted by his wife. He became one of the firmest
+      supporters of Port-Royal.
+
+[129] P. 97, l. 18. _Philosophers._--The Stoics.
+
+[130] P. 97, l. 24. _Epictetus._--_Diss._, iv, 7.
+
+[131] P. 97, l. 26. _Those great spiritual efforts_, etc.--On this, and
+      the following fragment, see Montaigne, _Essais_, ii, 29.
+
+[132] P. 98, l. 3. _Epaminondas._--Praised by Montaigne, _Essais_, ii,
+      36. See also iii, 1.
+
+[133] P. 98, l. 17. _Plerumque grat� principibus vices._--Horace,
+      _Odes_, III, xxix, 13, cited by Montaigne, _Essais_, i, 42. Horace
+      has _divitibus_ instead of _principibus_.
+
+[134] P. 99, l. 4. _Man is neither angel nor brute_, etc.--Montaigne,
+      _Essais_, iii, 13.
+
+[135] P. 99, l. 14. _Ut sis contentus_, etc.--A quotation from Seneca.
+      See Montaigne, _Essais_, ii, 3.
+
+[136] P. 99, l. 21. _Sen._ 588.--Seneca, _Letter to Lucilius_, xv.
+      Montaigne, _Essais_, iii, I.
+
+[137] P. 99, l. 23. _Divin._--Cicero, _De Divin._, ii, 58.
+
+[138] P. 99, l. 25. _Cic._--Cicero, _Tusc_, ii, 2. The quotation is
+      inaccurate. Montaigne, _Essais_, ii, 12.
+
+[139] P. 99, l. 27. _Senec._--Seneca, _Epist._, 106.
+
+[140] P. 99, l. 28. _Id maxime_, etc.--Cicero, _De Off._, i, 31.
+
+[141] P. 99, l. 29. _Hos natura_, etc.--Virgil, _Georgics_, ii, 20.
+
+[142] P. 99, l. 30. _Paucis opus_, etc.--Seneca, _Epist._, 106.
+
+[143] P. 100, l. 3. _Mihi sic usus_, etc.--Terence, _Heaut._, I, i, 28.
+
+[144] P. 100, l. 4. _Rarum est_, etc.--Quintilian, x, 7.
+
+[145] P. 100, l. 5. _Tot circa_, etc.--M. Seneca, _Suasori�_, i, 4.
+
+[146] P. 100, l. 6. _Cic._--Cicero, _Acad._, i, 45.
+
+[147] P. 100, l. 7. _Nec me pudet_, etc.--Cicero, _Tusc._, i, 25.
+
+[148] P. 100, l. 8. _Melius non incipiet._--The rest of the quotation is
+      _quam desinet_. Seneca, _Epist._, 72.
+
+[149] P. 100, l. 25. _They win battles._--Montaigne, in his _Essais_,
+      ii, 12, relates that the Portuguese were compelled to raise the
+      siege of Tamly on account of the number of flies.
+
+[150] P. 100, l. 27. _When it is said_, etc.--By Descartes.
+
+[151] P. 102, l. 20. _Arcesilaus._--A follower of Pyrrho, the sceptic.
+      He lived in the third century before Christ.
+
+[152] P. 105, l. 20. _Ecclesiastes._--Eccles. viii, 17.
+
+[153] P. 106, l. 16. _The academicians._--Dogmatic sceptics, as opposed
+      to sceptics who doubt their own doubt.
+
+[154] P. 107, l. 10. _Ego vir videns._--Lamentations iii, I.
+
+[155] P. 108, l. 26. _Evil is easy_, etc.--The Pythagoreans considered
+      the good as certain and finite, and evil as uncertain and
+      infinite. Montaigne, _Essais_, i, 9.
+
+[156] P. 109, l. 7. _Paulus �milius._--Montaigne, _Essais_, i, 19.
+      Cicero, _Tusc._, v, 40.
+
+[157] P. 109, l. 30. _Des Barreaux._--Author of a licentious love song.
+      He was born in 1602, and died in 1673. Balzac call him "the new
+      Bacchus."
+
+[158] P. 110, l. 16. _For Port-Royal._--The letters, A. P. R., occur in
+      several places, and are generally thought to indicate what will be
+      afterwards treated in lectures or conferences at Port-Royal, the
+      famous Cistercian abbey, situated about eighteen miles from Paris.
+      Founded early in the thirteenth century, it acquired its greatest
+      fame in its closing years. Louis XIV was induced to believe it
+      heretical; and the monastery was finally demolished in 1711. Its
+      downfall was no doubt brought about by the Jesuits.
+
+[159] P. 113, l. 4. _They all tend to this end._--Montaigne, _Essais_,
+      i, 19.
+
+[160] P. 119, l. 15. _Quod ergo_, etc.--Acts xvii, 23.
+
+[161] P. 119, l. 26. _Wicked demon._--Descartes had suggested the
+      possibility of the existence of an _evil genius_ to justify his
+      method of universal doubt. See his _First Meditation_. The
+      argument is quite Cartesian.
+
+[162] P. 122, l. 18. _Delici� me�_, etc.--Proverbs viii, 31.
+
+[163] P. 122, l. 18. _Effundam spiritum_, etc.--Is. xliv, 3; Joel ii,
+      28.
+
+[164] P. 122, l. 19. _Dii estis._--Ps. lxxxii, 6.
+
+[165] P. 122, l. 20. _Omnis caro f�num._--Is. xl, 6.
+
+[166] P. 122, l. 20. _Homo assimilatus_, etc.--Ps. xlix, 20.
+
+[167] P. 124, l. 24. _Sapientius est hominibus._--1 Cor. i, 25.
+
+[168] P. 125, l. 1. _Of original sin._--The citations from the Rabbis in
+      this fragment are borrowed from a work of the Middle Ages,
+      entitled _Pugio christianorum ad impiorum perfidiam jugulandam et
+      maxime jud�orum_. It was written in the thirteenth century by
+      Raymond Martin, a Catalonian monk. An edition of it appeared in
+      1651, edited by Bosquet, Bishop of Lod�ve.
+
+[169] P. 125, l. 24. _Better is a poor and wise child_, etc.--Eccles.
+      iv, 13.
+
+[170] P. 126, l. 17. _Nemo ante_, etc.--See Ovid, _Met._, iii, 137, and
+      Montaigne, _Essais_, i, 18.
+
+[171] P. 127, l. 10. _Figmentum._--Borrowed from the Vulgate, Ps. ciii,
+      14.
+
+[172] P. 128. l. 5. _All that is in the world_, etc.--First Epistle of
+      St. John, ii, 16.
+
+[173] P. 128, l. 7. _Wretched is_, etc.--M. Faug�re thinks this thought
+      is taken from St. Augustine's Commentary on Ps. cxxxvii, _Super
+      flumina Babylonis._
+
+[174] P. 129, l. 6. _Qui gloriatur_, etc.--1 Cor. i, 31.
+
+[175] P. 130, l. 13. _Via, veritas._--John xiv, 6.
+
+[176] P. 130, l. 14. _Zeno._--The original founder of Stoicism.
+
+[177] P. 130, l. 15. _Epictetus._--_Diss._, iv, 6, 7.
+
+[178] P. 131, l. 32. _A body full of thinking members._--See I Cor. xii.
+
+[179] P. 133, l. 5. _Book of Wisdom._--ii, 6.
+
+[180] P. 134, l. 28. _Qui adh�ret_, etc.--1 Cor. vi, 17.
+
+[181] P. 134, l. 36. _Two laws._--Matthew xxii, 35-40; Mark xii, 28-31.
+
+[182] P. 135, l. 6. _The kingdom of God is within us._--Luke xvii, 29.
+
+[183] P. 137, l. 1. _Et non_, etc.--Ps. cxliii, 2.
+
+[184] P. 137, l. 3. _The goodness of God leadeth to repentance._--Romans
+      ii, 4.
+
+[185] P. 137, l. 5. _Let us do penance_, etc.--See Jonah iii, 8, 9.
+
+[186] P. 137, l. 27. _I came to send war._--Matthew x, 34.
+
+[187] P. 137, l. 28. _I came to bring fire and the sword._--Luke xii,
+      49.
+
+[188] P. 138, l. 2. _Pharisee and the Publican._--Parable in Luke xviii,
+      9-14.
+
+[189] P. 138, l. 13. _Abraham._--Genesis xiv, 22-24.
+
+[190] P. 138, l. 17. _Sub te erit appetitus tuus._--Genesis iv, 7.
+
+[191] P. 140, l. 1. _It is_, etc.--A discussion on the Eucharist.
+
+[192] P. 140, l. 34. _Non sum dignus._--Luke vii, 6.
+
+[193] P. 140, l. 35. _Qui manducat indignus._--I Cor. xi, 29.
+
+[194] P. 140, l. 36. _Dignus est accipere._--Apoc. iv, II.
+
+[195] P. 141. In the French edition on which this translation is based
+      there was inserted the following fragment after No. 513:
+
+        "Work out your own salvation with fear."
+
+        Proofs of prayer. _Petenti dabitur._
+
+        Therefore it is in our power to ask. On the other hand, there is
+        God. So it is not in our power, since the obtaining of (the
+        grace) to pray to Him is not in our power. For since salvation
+        is not in us, and the obtaining of such grace is from Him,
+        prayer is not in our power.
+
+        The righteous man should then hope no more in God, for he ought
+        not to hope, but to strive to obtain what he wants.
+
+        Let us conclude then that, since man is now unrighteous since
+        the first sin, and God is unwilling that he should thereby not
+        be estranged from Him, it is only by a first effect that he is
+        not estranged.
+
+        Therefore, those who depart from God have not this first effect
+        without which they are not estranged from God, and those who do
+        not depart from God have this first effect. Therefore, those
+        whom we have seen possessed for some time of grace by this first
+        effect, cease to pray, for want of this first effect.
+
+        Then God abandons the first in this sense.
+
+        It is doubtful, however that this fragment should be included in
+        the _Pens�es_, and it has seemed best to separate it from the
+        text. It has only once before appeared--in the edition of
+        Michaut (1896). The first half of it has been freely translated
+        in order to give an interpretation in accordance with a
+        suggestion from M. Emile Boutroux, the eminent authority on
+        Pascal. The meaning seems to be this. In one sense it is in our
+        power to ask from God, who promises to give us what we ask. But,
+        in another sense, it is not in our power to ask; for it is not
+        in our power to obtain the grace which is necessary in asking.
+        We know that salvation is not in our power. Therefore some
+        condition of salvation is not in our power. Now the conditions
+        of salvation are two: (1) The asking for it, and (2) the
+        obtaining it. But God promises to give us what we ask. Hence the
+        obtaining is in our power. Therefore the condition which is not
+        in our power must be the first, namely, the asking. Prayer
+        presupposes a grace which it is not within our power to obtain.
+
+        After giving the utmost consideration to the second half of this
+        obscure fragment, and seeking assistance from some eminent
+        scholars, the translator has been compelled to give a strictly
+        literal translation of it, without attempting to make sense.
+
+[196] P. 141, l. 14. _Lord, when saw we_, etc.--Matthew xxv, 37.
+
+[197] P. 143, l. 19. _Qui justus est, justificetur adhuc._--Apoc. xxii,
+      II.
+
+[198] P. 144, l. 2. _Corneille._--See his _Horace_, II, iii.
+
+[199] P. 144, l. 15. _Corrumpunt mores_, etc.--I Cor. xv, 33.
+
+[200] P. 145. l. 25. _Quod curiositate_, etc.--St. Augustine, _Sermon
+      CXLI_.
+
+[201] P. 146, l. 34. _Quia ... facere._--I Cor. i, 21.
+
+[202] P. 148, l. 7. _Turbare semetipsum._--John xi, 33. The text is
+      _turbavit seipsum_.
+
+[203] P. 148, l. 25. _My soul is sorrowful even unto death._--Mark xiv,
+      34.
+
+[204] P. 149, l. 3. _Eamus. Processit._--John xviii, 4. But _eamus_ does
+      not occur. See, however, Matthew xxvi, 46.
+
+[205] P. 150, l. 36. _Eritis sicut_, etc.--Genesis iv, 5.
+
+[206] P. 151, l. 2. _Noli me tangere._--John xx, 17.
+
+[207] P. 156, l. 14. _Vere discipuli_, etc.--Allusions to John viii, 31,
+      i, 47; viii, 36; vi, 32.
+
+[208] P. 158, l. 41. _Signa legem in electis meis._--Is. viii, 16. The
+      text of the Vulgate is _in discipulis meis_.
+
+[209] P. 159, l. 2. _Hosea._--xiv, 9.
+
+[210] P. 159, l. 13. _Saint John._--xii, 39.
+
+[211] P. 160, l. 17. _Tamar._--Genesis xxxviii, 24-30.
+
+[212] P. 160, l. 17. _Ruth._--Ruth iv, 17-22.
+
+[213] P. 163, l. 13. _History of China._--A History of China in Latin
+      had been published in 1658.
+
+[214] P. 164, l. I. _The five suns_, etc.--Montaigne, _Essais_, iii, 6.
+
+[215] P. 164, l. 9. _Jesus Christ._--John v, 31.
+
+[216] P. 164, l. 17. _The Koran says_, etc.--There is no mention of
+      Saint Matthew in the Koran; but it speaks of the Apostles
+      generally.
+
+[217] P. 165, l. 35. _Moses._--Deut. xxxi, 11.
+
+[218] P. 166, l. 23. _Carnal Christians._--Jesuits and Molinists.
+
+[219] P. 170, l. 14. _Whom he welcomed from afar._--John viii, 56.
+
+[220] P. 170, l. 19. _Salutare_, etc.--Genesis xdix, 18.
+
+[221] P. 173, l. 33. _The Twelve Tables at Athens._--There were no such
+      tables. About 450 B.C. a commission is said to have been appointed
+      in Rome to visit Greece and collect information to frame a code of
+      law. This is now doubted, if not entirely discredited.
+
+[222] P. 173, l. 35. _Josephus.--Reply to Apion_, ii, 16. Josephus, the
+      Jewish historian, gained the favour of Titus, and accompanied him
+      to the siege of Jerusalem. He defended the Jews against a
+      contemporary grammarian, named Apion, who had written a violent
+      satire on the Jews.
+
+[223] P. 174, l. 27. _Against Apion._--ii, 39. See preceding note.
+
+[224] P. 174, l. 28. _Philo._--A Jewish philosopher, who lived in the
+      first century of the Christian era. He was one of the founders of
+      the Alexandrian school of thought. He sought to reconcile Jewish
+      tradition with Greek thought.
+
+[225] P. 175, l. 20. _Prefers the younger._--See No. 710.
+
+[226] P. 176, l. 32. _The books of the Sibyls and Trismegistus._--The
+      Sibyls were the old Roman prophetesses. Their predictions were
+      preserved in three books at Rome, which Tarquinius Superbus had
+      bought from the Sibyl of Erythr�. Trismegistus was the Greek name
+      of the Egyptian god Thoth, who was regarded as the originator of
+      Egyptian culture, the god of religion, of writing, and of the arts
+      and sciences. Under his name there existed forty-two sacred books,
+      kept by the Egyptian priests.
+
+[227] P. 177, l. 3. _Quis mihi_, etc.--Numbers xi, 29. _Quis tribuat ut
+      omnis populus prophetet_?
+
+[228] P. 177, l. 25. _Maccabees._--2 Macc. xi, 2.
+
+[229] P. 177, l. 7. _This book_, etc.--Is. xxx, 8.
+
+[230] P. 178, l. 9. _Tertullian._--A Christian writer in the second
+      century after Christ. The quotation is from his _De Cultu Femin._,
+      ii, 3.
+
+[231] P. 178, l. 16. (+Theos+), etc.--Eusebius, _Hist._, lib. v, c. 8.
+
+[232] P. 178, l. 22. _And he took that from Saint Iren�us._--_Hist._,
+      lib. x, c 25.
+
+[233] P. 179, l. 5. _The story in Esdras._--2 Esdras xiv. God appears to
+      Esdras in a bush, and orders him to assemble the people and
+      deliver the message. Esdras replies that the law is burnt. Then
+      God commands him to take five scribes to whom for forty days He
+      dictates the ancient law. This story conflicted with many passages
+      in the prophets, and was therefore rejected from the Canon at the
+      Council of Trent.
+
+[234] P. 181, l. 14. _The Kabbala._--The fantastic secret doctrine of
+      interpretation of Scripture, held by a number of Jewish rabbis.
+
+[235] P. 181, l. 26. _Ut sciatis_, etc.--Mark ii, 10, 11.
+
+[236] P. 183, l. 29. _This generation_, etc.--Matthew xxiv, 34.
+
+[237] P. 184, l. 11. _Difference between dinner and supper._--Luke xiv,
+      12.
+
+[238] P. 184, l. 28. _The six ages_, etc.--M. Havet has traced this to a
+      chapter in St. Augustine, _De Genesi contra Manich�os_, i, 23.
+
+[239] P. 184, l. 31. _Forma futuri._--Romans v, 14.
+
+[240] P. 186, l. 13. _The Messiah_, etc.--John xii, 34.
+
+[241] P. 186, l. 30. _If the light_, etc.--Matthew vi, 23.
+
+[242] P. 187, l. 1. _Somnum suum._--Ps. lxxvi, 5.
+
+[243] P. 187, l. 1. _Figura hujus mundi._--1 Cor. vii, 31.
+
+[244] P. 187, l. 2. _Comedes panem tuum._--Deut. viii, 9. _Panem
+      nostrum,_ Luke xi, 3.
+
+[245] P. 187, l. 3. _Inimici Dei terram lingent._--Ps. lxxii, 9.
+
+[246] P. 187, l. 8. _Cum amaritudinibus._--Exodus xii, 8. The Vulgate
+      has _cum lacticibus agrestibus_.
+
+[247] P. 187, l. 9. _Singularis sum ego donec transeam._--Ps. cxli, 10.
+
+[248] P. 188, l. 19. _Saint Paul._--Galatians iv, 24; I Cor. iii, 16,
+      17; Hebrews ix, 24; Romans ii, 28, 29.
+
+[249] P. 188, l. 25. _That Moses_, etc.--John vi, 32.
+
+[250] P. 189, l. 3. _For one thing alone is needful._--Luke x, 42.
+
+[251] P. 189, l. 9. _The breasts of the Spouse._--Song of Solomon iv, 5.
+
+[252] P. 189, l. 15. _And the Christians_, etc.--Romans vi, 20; viii,
+      14, 15.
+
+[253] P. 189, l. 17. _When Saint Peter_, etc.--Acts xv. See Genesis
+      xvii, 10; Leviticus xii, 3.
+
+[254] P. 189, l. 27. _Fac secundum_, etc.--Exodus xxv, 40.
+
+[255] P. 190, l. 1. _Saint Paul._--1 Tim. iv, 3; 1 Cor. vii.
+
+[256] P. 190, l. 7. _The Jews_, etc.--Hebrews viii, 5.
+
+[257] P. 192, l. 15. _That He should destroy death through
+      death._--Hebrews ii, 14.
+
+[258] P. 192, l. 30. _Veri adoratores._--John iv, 23.
+
+[259] P. 192, l. 30. _Ecce agnus_, etc.--John i, 29.
+
+[260] P. 193, l. 15. _Ye shall be free indeed._--John viii, 36.
+
+[261] P. 193, l. 17. _I am the true bread from heaven._--Ibid., vi, 32.
+
+[262] P. 194, l. 27. _Agnus occisus_, etc.--Apoc. xiii, 8.
+
+[263] P. 194, l. 34. _Sede a dextris meis._--Ps. cx, 1.
+
+[264] P. 195, l. 12. _A jealous God._--Exodus xx, 5.
+
+[265] P. 195, l. 14. _Quia confortavit seras._--Ps. cxlvii, 13.
+
+[266] P. 195, l. 17. _The closed mem._--The allusions here are to
+      certain peculiarities in Jewish writing. There are some letters
+      written in two ways, closed or open, as the _mem_.
+
+[267] P. 199, l. 1. _Great Pan is dead._--Plutarch, _De Defect. Orac._,
+      xvii.
+
+[268] P. 199, l. 2. _Susceperunt verbum_, etc.--Acts xvii, 11.
+
+[269] P. 199, l. 20. _The ruler taken from the thigh._--Genesis xlix,
+      10.
+
+[270] P. 208, l. 6. _Make their heart fat._--Is. vi, 10; John xii, 40.
+
+[271] P. 209, l. 1. _Non habemus regem nisi C�sarem._--John xix, 15.
+
+[272] P. 218, l. 17. _In Horeb_, etc.--Deut. xviii, 16-19.
+
+[273] P. 220, l. 34. _Then they shall teach_, etc.--Jeremiah xxxi, 34.
+
+[274] P. 221, l. 1. _Your sons shall prophesy._--Joel ii, 28.
+
+[275] P. 221, l. 20. _Populum_, etc.--Is. lxv, 2; Romans x, 21.
+
+[276] P. 222, l. 25. _Eris palpans in meridie._--Deut. xxviii, 29.
+
+[277] P. 222, l. 26. _Dabitur liber_, etc.--Is. xxix, 12. The quotation
+      is inaccurate.
+
+[278] P. 223, l. 24. _Quis mihi_, etc.--Job xix, 23-25.
+
+[279] P. 224, l. 1. _Pray_, etc.--The fragments here are Pascal's notes
+      on Luke. See chaps. xxii and xxiii.
+
+[280] P. 225, l. 20. _Exc�ca._--Is. vi, 10.
+
+[281] P, 226, l. 9. _Lazarus dormit_, etc.--John xi, 11, 14.
+
+[282] P. 226, l. 10. _The apparent discrepancy of the Gospels._--To
+      reconcile the apparent discrepancies in the Gospels, Pascal wrote
+      a short life of Christ.
+
+[283] P. 227, l. 13. _Gladium tuum, potentissime._--Ps. xlv, 3.
+
+[284] P. 228, l. 25. _Ingrediens mundum._--Hebrews x, 5.
+
+[285] P. 228, l. 26. _Stone upon stone._--Mark xiii, 2.
+
+[286] P. 229, l. 20. _Jesus Christ at last_, etc.--See Mark xii.
+
+[287] P. 230, l. 1. _Effundam spiritum meum._--Joel ii, 28.
+
+[288] P. 230, l. 6. _Omnes gentes ... eum._--Ps. xxii, 27.
+
+[289] P. 230, l. 7. _Parum est ut_, etc.--Is. xlix, 6.
+
+[290] P. 230, l. 7. _Postula a me._--Ps. ii, 8.
+
+[291] P. 230, l. 8. _Adorabunt ... reges._--Ps. lxxii, 11.
+
+[292] P. 230, l. 8. _Testes iniqui._--Ps. xxv, 11.
+
+[293] P. 230, l. 8. _Dabit maxillam percutienti._--Lamentations iii, 30.
+
+[294] P. 230, l. 9. _Dederunt fel in escam._--Ps. lxix, 21.
+
+[295] P. 230, l. 11. _I will bless them that bless thee._--Genesis xii,
+      3.
+
+[296] P. 230, l. 12. _All nations blessed in his seed._--Ibid., xxii,
+      18.
+
+[297] P. 230, l. 13. _Lumen ad revelationem gentium._--Luke ii, 32.
+
+[298] P. 230, l. 14. _Non fecit taliter_, etc.--Ps. cxlvii, 20.
+
+[299] P. 230, l. 20. _Bibite ex hoc omnes._--Matthew xxvi, 27.
+
+[300] P. 230, l. 22. _In quo omnes peccaverunt._--Romans v, 12.
+
+[301] P. 230, l. 26. _Ne timeas pusillus grex._--Luke xii, 32.
+
+[302] P. 230, l. 29. _Qui me_, etc.--Matthew x, 40.
+
+[303] P. 230, l. 32. _Saint John._--Luke i, 17.
+
+[304] P. 230, l. 33. _Jesus Christ._--Ibid., xii, 51.
+
+[305] P. 231, l. 5. _Omnis Jud�a_, etc.--Mark i, 5.
+
+[306] P. 231, l. 7. _From these stones_, etc.--Matthew iii, 9.
+
+[307] P. 231, l. 9. _Ne convertantur_, etc.--Mark iv, 12.
+
+[308] P. 231, l. 11. _Amice, ad quid venisti?_--Matthew xxvi, 50.
+
+[309] P. 231, l. 31. _What is a man_, etc.--Luke ix, 25.
+
+[310] P. 231, l. 32. _Whosoever will_, etc.--Ibid., 24.
+
+[311] P. 232, l. 1. _I am not come_, etc.--Matthew v, 17.
+
+[312] P. 232, l. 2. _Lambs took not_, etc.--See John i, 29.
+
+[313] P. 232, l. 4. _Moses._--Ibid., vi, 32; viii, 36.
+
+[314] P. 232, l. 15. _Quare_, etc.--Ps. ii, 1, 2.
+
+[315] P. 233, l. 8. _I have reserved me seven thousand._--1 Kings xix,
+      18.
+
+[316] P. 234, l. 27. _Archimedes._--The founder of statics and
+      hydrostatics. He was born at Syracuse in 287 B.C., and was killed
+      in 212 B.C. He was not a prince, though a relative of a king. M.
+      Havet points out that Cicero talks of him as an obscure man
+      _(Tusc,_ v, 23).
+
+[317] P. 235, l. 33. _In sanctificationem et in scandalum._--Is. viii,
+      14.
+
+[318] P. 238, l. 11. _Jesus Christ._--Mark ix, 39.
+
+[319] P. 239, l. 7. _Rejoice not_, etc.--Luke x, 20.
+
+[320] P. 239, l. 12. _Scimus_, etc.--John iii, 2.
+
+[321] P. 239, l. 25. _Nisi fecissem ... haberent._--Ibid., xv, 24.
+
+[322] P. 239, l. 32. _The second miracle._--Ibid., iv, 54.
+
+[323] P. 240, l. 6. _Montaigne._--_Essais_, ii, 26, and iii, 11.
+
+[324] P. 242, l. 9. _Vatable._--Professor of Hebrew at the Coll�ge
+      Royal, founded by Francis I. An edition of the Bible with notes
+      under his name, which were not his, was published in 1539.
+
+[325] P. 242, l. 19. _Omne regnum divisum._--Matthew xii, 25; Luke xi,
+      17.
+
+[326] P. 242, l. 23. _Si in digito ... vos._--Luke xi, 20.
+
+[327] P. 243, l. 12. _Q. 113, A. 10, Ad. 2._--Thomas Aquinas's _Summa_,
+      Pt. I, Question 113, Article 10, Reply to the Second Objection.
+
+[328] P. 243, l. 18. _Jud�i signa petunt_, etc.--I Cor. i, 22.
+
+[329] P. 243, l. 23. _Sed vos_, etc.--John x, 26.
+
+[330] P. 246, l. 15. _Tu quid dicis_? etc.--John ix, 17, 33.
+
+[331] P. 247, l. 14. _Though ye believe not_, etc.--John x, 38.
+
+[332] P. 247, l. 25. _Nemo facit_, etc.--Mark ix, 39.
+
+[333] P. 247, l. 27. _A sacred relic._--This is a reference to the
+      miracle of the Holy Thorn. Marguerite P�rier, Pascal's niece, was
+      cured of a fistula lachrymalis on 24 March, 1656, after her eye
+      was touched with this sacred relic, supposed to be a thorn from
+      the crown of Christ. This miracle made a great impression upon
+      Pascal.
+
+[334] P. 248, l. 23. _These nuns._--Of Port-Royal, as to which, see note
+      on page 110, line 16, above. They were accused of Calvinism.
+
+[335] P. 248, l. 28. _Vide si_, etc.--Ps. cxxxix, 24.
+
+[336] P. 249, l. 1. _Si tu_, etc.--Luke xxii, 67.
+
+[337] P. 249, l. 2. _Opera qu�_, etc.--John v, 36; x, 26-27.
+
+[338] P. 249, l. 7. _Nemo potest_, etc.--John iii, 2.
+
+[339] P. 249, l. 11. _Generatio prava_, etc.--Matthew xii, 39.
+
+[340] P. 249, l. 14. _Et non poterat facere._--Mark vi, 5.
+
+[341] P. 249, l. 16. _Nisi videritis, non creditis._--John iv, 8, 48.
+
+[342] P. 249, l. 23. _Tentat enim_, etc.--Deut. xiii, 3.
+
+[343] P. 249, l. 25. _Ecce pr�dixi vobis: vos ergo videte._--Matthew
+      xxiv, 25, 26.
+
+[344] P. 250, l. 7. _We have Moses_, etc.--John ix, 29.
+
+[345] P. 250, l. 30. _Quid debui._--Is. v, 3, 4. The Vulgate is _Quis
+      est quod debui ultra facere vine� me�, et non feci ei_.
+
+[346] P. 251, l. 12. _Bar-jesus blinded._--Acts xiii, 6-11.
+
+[347] P. 251, l. 14. _The Jewish exorcists._--Ibid., xix, 13-16.
+
+[348] P. 251, l. 18. _Si angelus._--Galatians i, 8.
+
+[349] P. 252, l. 10. _An angel from heaven._--See previous note.
+
+[350] P. 252, l. 14. _Father Lingende._--Claude de Lingendes, an
+      eloquent Jesuit preacher, who died in 1660.
+
+[351] P. 252, l. 33. _Ubi est Deus tuus?_--Ps. xiii, 3.
+
+[352] P. 252, l. 34. _Exortum est_, etc.--Ps. cxii, 4.
+
+[353] P. 253, l. 6. _Saint Xavier._--Saint Fran�ois Xavier, the friend
+      of Ignatius Loyola, became a Jesuit.
+
+[354] P. 253, l. 9. _V� qui_, etc.--Is. x, I.
+
+[355] P. 253, l. 24. _The five propositions._--See Preface.
+
+[356] P. 253, l. 36. _To seduce_, etc.--Mark xiii, 22.
+
+[357] P. 254, l. 6. _Si non fecissem._--John xv, 24.
+
+[358] P. 255, l. 11. _Believe in the Church._--Matthew xviii, 17-20.
+
+[359] P. 257, l. 14. _They._--The Jansenists, who believed in the system
+      of evangelical doctrine deduced from Augustine by Cornelius Jansen
+      (1585-1638), the Bishop of Ypres. They held that interior grace is
+      irresistible, and that Christ died for all, in reaction against
+      the ordinary Catholic dogma of the freedom of the will, and merely
+      sufficient grace.
+
+[360] P. 258, l. 4. _A time to laugh_, etc.--Eccles. iii, 4.
+
+[361] P. 258, l. 4. _Responde. Ne respondeas._--Prov. xxvi, 4, 5.
+
+[362] P. 260, l. 3. _Saint Athanasius._--Patriarch of Alexandria,
+      accused of rape, of murder, and of sacrilege. He was condemned by
+      the Councils of Tyre, Aries, and Milan. Pope Liberius is said to
+      have finally ratified the condemnation in A.D. 357. Athanasius
+      here stands for Jansenius, Saint Thersea for Mother Ang�lique, and
+      Liberius for Clement IX.
+
+[363] P. 261, l. 17. _Vos autem non sic._--Luke xxii, 26.
+
+[364] P. 261, l. 23. _Duo aut tres in unum._--John x, 30; First Epistle
+      of St. John, V, 8.
+
+[365] P. 262, l. 18. _The Fronde._--The party which rose against Mazarin
+      and the Court during the minority of Louis XIV. They led to civil
+      war.
+
+[366] P. 262, l. 25. _Pasce oves meas._--John xxi, 17.
+
+[367] P. 263, l. 14. _Jeroboam._--I Kings xii, 31.
+
+[368] P. 265, l. 21. _The servant_, etc.--John xv, 15.
+
+[369] P. 266, l. 4. _He that is not_, etc.--Matthew xii, 30.
+
+[370] P. 266, l. 5. _He that is not_, etc.--Mark ix, 40.
+
+[371] P. 266, l. 11. _Humilibus dot gratiam._--James iv, 6.
+
+[372] P. 266, l. 12. _Sui eum non_, etc.--John i, 11, 12.
+
+[373] P. 266, l. 33. _We will be as the other nations._--I Sam. viii,
+      20.
+
+[374] P. 268, l. 19. _Vince in bono malum._--Romans xii, 21.
+
+[375] P. 268, l. 26. _Montalte._--See note on page 6, line 30, above.
+
+[376] P. 269, l. 11. _Probability._--The doctrine in casuistry that of
+      two probable views, both reasonable, one may follow his own
+      inclinations, as a doubtful law cannot impose a certain
+      obligation. It was held by the Jesuits, the famous religious order
+      founded in 1534 by Ignatius Loyola. This section of the _Pens�es_
+      is directed chiefly against them.
+
+[377] P. 269, l. 22. _Coacervabunt sibi magistros._--2 Tim. iv, 3.
+
+[378] P. 270, l. 3. _These._--The writers of Port-Royal.
+
+[379] P. 270, l. 15. _The Society._--The Society of Jesus.
+
+[380] P. 271, l. 15. _Digna necessitas._--Book of Wisdom xix, 4.
+
+
+
+
+INDEX
+
+_The figures refer to the numbers of the Pens�es, and not to the pages._
+
+
+ABRAHAM,
+  took nothing for himself, 502;
+  from stones can come children unto, 777;
+  and Gideon, 821
+
+Absolutions, without signs of regret, 903, 904
+
+Act, the last, is tragic, 210
+
+Adam,
+  compared with Christ, 551;
+  his glorious state, 559;
+  _forma futuri_, 655
+
+Advent, the time of the first, foretold, 756
+
+Age,
+  influences judgment, 381;
+  the six ages, 654
+
+Alexander, the example of his chastity, 103
+
+Amusements, dangerous to the Christian life, 11
+
+Animals, intelligence and instinct of, 340, 342
+
+Antichrist,
+  miracles of, foretold by Christ, 825;
+  will speak openly against God, 842;
+  miracles of, cannot lead into error, 845
+
+Apocalyptics, extravagances of the, 650
+
+Apostles,
+  hypothesis that they were deceivers, 571;
+  foresaw heresies, 578;
+  supposition that they were either deceived or deceivers, 801
+
+Aquinas, Thomas, 61, 338
+
+Arcesilaus, the sceptic, became a dogmatist, 375
+
+Archimedes, greatness of, 792
+
+Arians, where they go wrong, 861
+
+Aristotle, and Plato, 331
+
+Arius, miracles in his time, 831
+
+Athanasius, St., 867
+
+Atheism, shows a certain strength of mind, 225
+
+Atheists,
+  who seek, to be pitied, 190;
+  ought to say what is perfectly evident, 221;
+  objections of, against the Resurrection and the Virgin
+  Birth, 222, 223;
+  objection of, 228
+
+Augustine, St.,
+  saw that we work for an uncertainty, 234;
+  on the submission of reason, 270;
+  on miracles, 811;
+  his authority, 868
+
+Augustus, his saying about Herod's son, 179
+
+Authority, in belief, 260
+
+Authors, vanity of certain, 43
+
+Automatism, human, 252
+
+
+Babylon, rivers of, 459
+
+Beauty,
+  a certain standard of, 32;
+  poetical, 33
+
+Belief,
+  three sources of, 245;
+  rule of, 260;
+  of simple people, 284;
+  without reading the Testaments, 286;
+  the Cross creates, 587;
+  reasons why there is no, in the miracles, 825
+
+Bias, leads to error, 98
+
+Birth,
+  noble, an advantage, 322;
+  persons of high, honoured and despised, 337
+
+Blame, and praise, 501
+
+Blood, example of the circulation of, 96
+
+Body,
+  nourishment of the, 356;
+  the, and its members, 475, 476;
+  infinite distance between mind and, 792
+
+Brutes, no mutual admiration among the, 401
+
+
+C�sar, compared with Alexander and Augustus, 132
+
+Calling, chance decides the choice of a, 97
+
+Calvinism, error of, 776
+
+Canonical, the heretical books prove the, 568
+
+Carthusian monk, difference between a soldier and a, 538
+
+Casuists,
+  true believers have no pretext for following their laxity, 888;
+  submit the decision to a corrupted reason, 906;
+  cannot give assurance to a conscience in error, 908;
+  allow lust to act, 913
+
+Causes, seen by the intellect and not by the senses, 234
+
+Catholic, the, doctrine, of the Holy Sacrament, 861
+
+Ceremonies, ordained in the Old Testament, are types, 679
+
+Certain, nothing is, 234
+
+Chance,
+  according to the doctrine of chance, one should believe in God, 233;
+  and work for an uncertainty, 234;
+  and seek the truth, 236;
+  gives rise to thoughts, 370
+
+Chancellor, the position of the, uneral, 307
+
+Character, the Christian, the human, and the inhuman, 532
+
+Charity,
+  nothing so like it as covetousness, 662;
+  not a figurative precept, 664;
+  the sole aim of the Scripture, 669
+
+Charron, the divisions of, 62
+
+Children,
+  frightened at the face they have blackened, 88;
+  of Port-Royal, 151;
+  illustration of usurpation from, 295
+
+China, History of, 592, 593
+
+Christianity,
+  alone cures pride and sloth, 435;
+  is strange, 536;
+  consists in two points, 555;
+  evidence for, 563;
+  is wise and foolish, 587
+
+Christians,
+  few true, 256;
+  without the knowledge of the prophecies and evidences, 287;
+  comply with folly, 338;
+  humility of, 537;
+  their hope, 539;
+  their happiness, 540;
+  the God of, 543
+
+Church,
+  history of the, 857;
+  the, in persecution, like a ship in a storm, 858;
+  when in a good state, 860;
+  has always been attacked by opposite errors, 861;
+  the, and tradition, 866;
+  absolution and the, 869;
+  the Pope and the, 870;
+  the, and infallibility, 875;
+  true justice in the, 877;
+  the work of the, 880;
+  the discipline of the, 884;
+  the anathemas of the, 895
+
+Cicero, false beauties in, 31
+
+Cipher,
+  a, has a double meaning, 676, 677;
+  key of, 680;
+  the, given by St. Paul, 682
+
+Circumcision,
+  only a sign, 609;
+  the apostles and, 671
+
+Clearness,
+  sufficient, for the elect, 577;
+  and obscurity, 856
+
+Cleobuline, the passion of, 13
+
+Cleopatra,
+  the nose of, 162;
+  and love, 163
+
+Compliments, 57
+
+Conditions, the easiest, to live in, according to the world and
+  to God, 905
+
+Condolences, formal, 56
+
+Confession, 100;
+  different effects of, 529
+
+Contradiction, 157;
+  a bad sign of truth, 384
+
+Conversion, the, 470;
+  of the heathen, 768
+
+Copernicus, 218
+
+Cords, the, which bind the respect of men to each other, 304
+
+Correct, how to, with advantage, 9
+
+Cripple, why a, does not offend us, and a fool does, 80
+
+Cromwell, death of, 176
+
+Custom,
+  is our nature, 89;
+  our natural principles, principles of, 92;
+  a second nature, 93;
+  the source of our strongest beliefs, 252
+
+Cyrus, prediction of, 712
+
+
+Damned, the, condemned by their own reason, 562
+
+Daniel, 721;
+  the seventy weeks of, 722
+
+David,
+  a saying of, 689;
+  the eternal reign of the race of, 716, 717
+
+Death,
+  easier to bear without thinking of it, 166;
+  men do not think of, 168;
+  fear of, 215, 216;
+  examples of the noble deaths of the Laced�monians, 481
+
+Deference, meaning of, 317
+
+Deeds, noble, best when hidden, 159
+
+Deism, as far removed from Christianity as atheism, 555
+
+Democritus, saying of, 72
+
+Demonstrations, not certain that there are true, 387
+
+Descartes, 76, 77, 78, 79
+
+Devil,
+  the, and miracle, 803;
+  the, and doctrine, 819
+
+Disciples, and true disciples, 518
+
+Discourses, on humility, 377
+
+Diseases, a source of error, 82
+
+Disproportion of man, 72
+
+Diversion, reason why men seek, 139, 140, 141, 142, 143, 168, 170
+
+Docility, 254
+
+Doctor, the, 12
+
+Doctrine, and miracles, 802, 842
+
+Dogmatism, and scepticism, 434
+
+Dream, life like a, 386
+
+Duty, and the passions, 104
+
+
+Ecclesiastes, 389
+
+Eclipses, why said to foretoken misfortune, 173
+
+Ego,
+  what is the, 323;
+  consists in thought, 469
+
+Egyptians, conversion of the, 724
+
+Elect,
+  the, ignorant of their virtues, 514;
+  all things work together for good to the, 574
+
+Eloquence, 15, 16, 25, 26
+
+Emilius, Paulus, 409, 410
+
+Enemies, meaning of, in the prophecies, 570, 691
+
+Epictetus, 80, 466, 467
+
+Error, a common, when advantageous, 18
+
+Esdras, the story in, 631, 632, 633
+
+Eternity, existence of, 195
+
+Ethics,
+  consoles us, 67;
+  a special science, 911
+
+Eucharist, the, 224, 512, 788
+
+Evangelists, the, painted a perfectly heroic soul in Jesus Christ, 799
+
+Evil, infinite forms of, 408
+
+Examples, in demonstration, 40
+
+Exception, and the rule, 832, 903
+
+Excuses, on, 58
+
+External, the, must be joined to the internal, 250
+
+Ezekiel, spoke evil of Israel, 885
+
+
+Faith,
+  different from proof, 248;
+  and miracle, 263;
+  and the senses, 264;
+  what is, 278;
+  without, man cannot know the true good or justice, 425;
+  consists in Jesus Christ, 522
+
+Fancy,
+  effects of, 86;
+  confused with feeling, 274
+
+Faults, we owe a great debt to those who point out, 534
+
+Fear, good and bad, 262
+
+Feeling,
+  and reasoning, 3, 274;
+  harmed in the same way as the understanding, 6
+
+Flies, the power of, 366, 367
+
+Friend, importance of a true, 155
+
+Fundamentals, the two, 804
+
+
+Galilee, the word, 743
+
+Gentiles,
+  conversion of the, 712;
+  calling of the, 713
+
+Gentleman,
+  the universal quality, 35;
+  man never taught to be a, 68
+
+Glory, 151, 401;
+  the greatest baseness of man is the pursuit of, 404
+
+God,
+  the conduct of, 185;
+  is infinite, 231, 233;
+  infinitely incomprehensible, 233;
+  we should wager that there is a, 233;
+  a _Deus absconditus,_ 194, 242;
+  knowledge of, is not the love of Him, 280;
+  two kinds of persons know, 288;
+  has created all for Himself, 314;
+  the wisdom of, 430;
+  must reign over all, 460;
+  we must love Him only, 479;
+  not true that all reveals, 556;
+  has willed to blind some and to enlighten others, 565, 575;
+  foresaw heresies, 578;
+  has willed to hide Himself, 584;
+  formed for Himself the Jewish people, 643;
+  the word does not differ from the intention in, 653;
+  the greatness of His compassion, 847;
+  has not wanted to absolve without the Church, 869
+
+Godliness, why difficult, 498
+
+Good, the inquiry into the sovereign, 73, 462
+
+Gospel, the style of the, admirable, 797
+
+Grace,
+  unites us to God, 430, 507;
+  necessary to turn a man into a saint, 508;
+  the law and, 519, 521;
+  nature and, 520;
+  morality and, 522;
+  man's capacity for, 523
+
+Great, the, and the humble have the same misfortunes, 180
+
+Greatness,
+  the, of man, 397, 398, 400, 409;
+  constituted by thought, 346;
+  even in his lust, 402, 403;
+  and wretchedness of man, 416, 417, 418, 423, 430, 443
+
+
+Haggai, 725
+
+Happiness,
+  all men seek, 425;
+  is in God, 465
+
+Happy, in order to be, man does not think of death, 169
+
+Hate, all men naturally, one another, 451
+
+Heart,
+  the, has its reasons, 277;
+  experiences God, 278;
+  we know truth, not only by the reason, but also by the, 282;
+  has its own order, 283
+
+Heresy, 774;
+  source of all, 861
+
+Heretics,
+  and the three marks of religion, 843, 844;
+  and the Jesuits, 890
+
+Herod, 178, 179
+
+Hosts, the three, 177
+
+
+Image, an, of the condition of men, 199
+
+Imagination,
+  that deceitful part in man, 82;
+  enlarges little objects, 84;
+  magnifies a nothing, 85;
+  often mistaken for the heart, 275;
+  judges, etc., appeal only to the, 307
+
+Inconstancy, in, 112, 113
+
+Infinite,
+  the, of greatness and of littleness, 72;
+  and the finite, 233
+
+Injustice, 214, 191, 293, 326, 878
+
+Instability, 212
+
+Intellect, different kinds of, 2
+
+Isaiah, 712, 725
+
+
+Jacob, 612, 710
+
+Jansenists,
+  the, are persecuted, 859;
+  are like the heretics, 886
+
+Jeremiah, 713, 818
+
+Jesuits,
+  the, unjust persecutors, 851;
+  hardness of the, 853;
+  and Jansenists, 864;
+  impose upon the Pope, 881;
+  effects of their sins, 918;
+  do not keep their word, 923
+
+Jesus Christ
+  employs the rule of love, 283;
+  is a God whom we approach without pride, 527;
+  His teaching, 544;
+  without, man must be in misery, 545;
+  God known only through, 546;
+  we know ourselves only through, 547;
+  useless to know God without, 548;
+  the sepulchre of, 551;
+  the mystery of, 552;
+  and His wounds, 553;
+  genealogy of, 577;
+  came at the time foretold, 669;
+  necessary for Him to suffer, 678;
+  the Messiah, 719;
+  prophecies about, 730, 733, 734;
+  foretold, and was foretold, 738;
+  how regarded by the Old and New Testaments, 239;
+  what the prophets say of, 750;
+  His office, 765;
+  typified by Joseph, 767;
+  what He came to say, 769, 782;
+  came to blind, etc., 770;
+  never condemned without hearing, 779;
+  Redeemer of all, 780;
+  would not have the testimony of devils, 783;
+  an obscurity, 785, 788;
+  would not be slain without the forms of justice, 789;
+  no man had more renown than, 791;
+  absurd to take offence at the lowliness of, 792;
+  came _in sanctificationem et in scandalum_, 794;
+  said great things simply, 796;
+  verified that He was the Messiah, 807;
+  and miracles, 828
+
+Jews,
+  their religion must be differently regarded in the Bible and in
+    their tradition, 600;
+  and is wholly divine, 602;
+  the carnal, 606, 607, 661, 746;
+  true, and true Christians have the same religion, 609;
+  their advantages, 619;
+  their antiquity, 627;
+  their sincerity, 629, 630;
+  their long and miserable existence, 639;
+  the, expressly made to witness to the Messiah, 640;
+  earthly thoughts of the, 669;
+  were the slaves of sin, 670;
+  their zeal for the law, 700, 701;
+  the devil troubled their zeal, 703;
+  their captivity, 712;
+  reprobation of the, 712;
+  accustomed to great miracles, 745;
+  the, but not all, reject Christ, 759;
+  the, in slaying Him, have proved Him to be the Messiah, 760;
+  their dilemma, 761
+
+Job and Solomon, 174
+
+John, St., the Baptist, 775
+
+Joseph, 622, 697, 767
+
+Josephus, 628, 786
+
+Joshua, 626
+
+Judgment,
+  the, and the intellect, 4;
+  of another easily prejudiced, 105
+
+Just, the, act by faith, 504
+
+Justice,
+  the, of God, 233;
+  relation of, to law and custom, 294, 325;
+  and might, 298, 299;
+  determined by custom, 309;
+  is what is established, 312
+
+
+King,
+  the, surrounded by people to amuse him, 139;
+  a, without amusement, is full of wretchedness, 142;
+  why he inspires respect, 308;
+  and tyrant, 310;
+  on what his power is founded, 330
+
+Knowledge,
+  limitations of man's, 72;
+  of ourselves impossible, apart from the mystery of the transmission
+    of sin, 434;
+  of God and of man's wretchedness found in Christ, 526
+
+Koran, the, 596
+
+
+Lackeys, afford a means of social distinction, 318, 319
+
+Language, 27, 45, 49, 53, 54, 59, 648
+
+Law,
+  the, and nature, 519;
+  the, and grace, 521;
+  the, of the Jews, the oldest and most perfect, 618
+
+Laws,
+  the, are the only universal rules, 299;
+  two, rule the Christian Republic, 484
+
+Liancourt, the frog and the pike of, 341
+
+Life,
+  human, a perpetual illusion, 100;
+  we desire to live an imaginary, 147;
+  short duration of, 205;
+  only, between us and heaven or hell, 213
+
+Love,
+  nature of self-, 100, 455;
+  causes and effects of, 162, 163;
+  nothing so opposed to justice and truth as self-, 492
+
+Lusts, the three, 458, 460, 461
+
+
+Machine,
+  the, 246, 247;
+  the arithmetical, 340
+
+Macrobius, 178, 179
+
+Magistrates, make a show to strike the imagination, 82
+
+Mahomet, 590;
+  without authority, 594;
+  his own witness, 595;
+  a false prophet, 596;
+  is ridiculous, 597;
+  difference between Christ and, 598, 599;
+  religion of, 600
+
+Man,
+  full of wants, 36;
+  misery of, without God, 60, 389;
+  disproportion of, 72;
+  a subject of error, 83;
+  naturally credulous, 125;
+  description of, 116;
+  condition of, 127;
+  disgraceful for, to yield to pleasure, 160;
+  despises religion, 187;
+  lacks heart, 196;
+  his sensibility to trifles, 197;
+  a thinking reed, 347, 348;
+  neither angel, nor brute, 358;
+  necessarily mad, 414;
+  two views of the nature of, 415;
+  does not know his rank, 427;
+  a chimera, 434;
+  the two vices of, 435;
+  pursues wealth, 436;
+  only happy in God, 438;
+  does not act by reason, 439;
+  unworthy of God, 510;
+  is of two kinds, 533;
+  holds an inward talk with himself, 535;
+  without Christ, must be in vice and misery, 545;
+  everything teaches him his condition, 556
+
+Martial, epigrams of, 41
+
+Master and servant, 530, 896
+
+Materialism, on, 72, 75
+
+Members, we are, of the whole, 474, 477, 482, 483
+
+Memory,
+  intuitive, 95;
+  necessary for reason, 369
+
+Merit, men and, 490
+
+Messiah,
+  necessary that there should be preceding prophecies about the, 570;
+  the, according to the carnal Jews and carnal Christians, 606;
+  the, has always been believed in, 615;
+  and expected, 616;
+  prophecies about the, 726, 728, 729;
+  Herod believed to be the, 752
+
+Mind,
+  difference between the mathematical and the intuitive, 1;
+  and body, 72, 792;
+  natural for it to believe, 81;
+  the, easily disturbed, 366
+
+Miracles,
+  and belief, 263;
+  a test of doctrine, 802, 842, 845;
+  definition of, 803;
+  necessary, 805;
+  Christ and 807, 810, 828, 833, 837, 838;
+  Montaigne and, 812, 813;
+  the reason people believe false, 816, 817;
+  the, of the false prophets, 818;
+  false, 822, 823;
+  their use, 824;
+  the foundation of religion, 825, 826, 850;
+  no longer necessary, 831;
+  the miracle of the Holy Thorn, 838, 855;
+  the test in matters of doubt, 840;
+  one mark of religion, 843
+
+Misery,
+  diversion alone consoles us for, and is the greatest, 171;
+  proves man's greatness, 398;
+  we have an instinct which raises us above, 411;
+  induces despair, 525
+
+Miton, 192, 448, 455
+
+Montaigne, 18;
+  criticism of, 62, 63, 64, 65; 220, 234, 325, 812, 813
+
+Moses, 577, 592, 623, 628, 688, 689, 751, 802
+
+
+Nature
+  has made her truths independent of one another, 21;
+  and theology, 29;
+  is corrupt, 60;
+  has set us in the centre, 70;
+  only a first custom, 93;
+  makes us unhappy in every state, 109;
+  imitates herself, 110;
+  diversifies, 120;
+  always begins the same things again, 121;
+  our, consists in motion, 129;
+  and God, 229, 242, 243, 244;
+  acts by progress, 355;
+  the least movement affects all, 505;
+  perfections and imperfections of, 579;
+  an image of grace, 674
+
+Nebuchadnezzar, 721
+
+Novelty, power of the charms of, 82
+
+
+Obscurity,
+  the, of religion shows its truth, 564;
+  without, man would not be sensible of corruption, 585
+
+Opinion, the queen of the world, 311
+
+Outward, the Church judges only by the, 904
+
+
+Painting, vanity of, 134
+
+Passion,
+  makes us forget duty, 104;
+  we are sure of pleasing a man, if we know his ruling, 106;
+  how to prevent the harmful effect of, 203
+
+Patriarchs, longevity of, 625
+
+Paul, St., 283, 532, 672, 682, 852
+
+Pelagians, the semi-, 776
+
+Penitence, 660, 922
+
+People,
+  ordinary, have the power of not thinking of that about which they do
+    not want to think, 259;
+  sound opinions of the people, 313, 316, 324
+
+Perpetuity, 612, 615, 616
+
+Perseus, 410
+
+Persons,
+  only three kinds of, 257;
+  two kinds of, know God, 288
+
+Peter, St., 671, 743
+
+Philosophers,
+  the, have confused ideas of things, 72;
+  influence of imagination upon, 82;
+  disquiet inquirers, 184;
+  made their ethics independent of the immortality of the soul,
+  219, 220;
+  have mastered their passions, 349;
+  believe in God without Christ, 463;
+  their motto, 464;
+  have consecrated vices, 503;
+  what they advise, 509;
+  did not prescribe suitable feelings, 524
+
+Piety, different from superstition, 255
+
+Pilate, the false justice of, 790
+
+Plato, 219, 331
+
+Poets, 34, 38, 39
+
+Pope, the, 870, 871, 872, 873, 874, 879, 881
+
+Port-Royal, 151, 838, 919
+
+Prayer, why established, 513
+
+Predictions
+  of particular things, 710;
+  of Cyrus, 712;
+  of events in the fourth monarchy, 723;
+  of the Messiah, 728, 730
+
+Present, we do not rest satisfied with the, 172
+
+Presumption of men, 148
+
+Pride, 152, 153, 406
+
+Probability, the Jesuitical doctrine of, 901, 907, 909, 912, 915, 916,
+  917, 919, 921
+
+Proofs,
+  of religion, 289, 290;
+  metaphysical, of God, 542
+
+Prophecies,
+  the, entrusted to the Jews, 570;
+  the strongest proof of Christ, 705;
+  necessarily distributed, 706;
+  about Christ, 709, 726, 730, 732, 735;
+  proofs of divinity, 712;
+  in Egypt, 725
+
+Prophets,
+  the, prophesied by symbols, 652;
+  their discourses obscure, 658;
+  their meaning veiled, 677;
+  zeal after the, 702;
+  did not speak to flatter the people, 718;
+  foretold, 738
+
+Propositions,
+  the five, 830, 849
+  Purgatory, 518
+
+_Provincial Letters_, the, 52, 919
+
+Pyrrhus, advice given to, 139
+
+
+Rabbinism, chronology of, 634
+
+Reason
+  and the imagination, 82;
+  and the senses, 83;
+  recognises an infinity of things beyond it, 267;
+  submission of, 268, 269, 270, 272;
+  the heart and, 277, 278, 282;
+  and instinct, 344, 395;
+  commands us imperiously, 345;
+  and the passions, 412, 413;
+  corruption of, 440
+
+Reasoning, reduces itself to yielding to feeling, 274
+
+Redemption,
+  the Red Sea an image of the, 642;
+  the completeness of the, 780
+
+Religion,
+  its true nature and the necessity of studying it, 194;
+  sinfulness of indifference to it, 195;
+  whether certain, 234;
+  suited to all kinds of minds, 285;
+  true, 470, 494;
+  test of the falsity of a, 487;
+  two ways of proving its truths, 560;
+  the Christian, has something astonishing in it, 614;
+  the Christian, founded upon a preceding, 618;
+  reasons for preferring the Christian, 736;
+  three marks of, 843;
+  and natural reason, 902
+
+Republic, the Christian, 482, 610
+
+Rivers, moving roads, 17
+
+Roannez, M. de, a saying of, 276
+
+Rule, a, necessary to judge a work, 5
+
+
+Sabbath, the, only a sign, 609
+
+Sacrifices, of the Jews and Gentiles, 609
+
+Salvation, happiness of those who hope for, 239
+
+Scaramouch, 12
+
+Scepticism, 373, 376, 378, 385, 392, 394;
+  truth of, 432;
+  chief arguments of, 434
+
+Sciences, vanity of the, 67
+
+Scripture,
+  and the number of stars, 266;
+  its order, 283;
+  has provided passages for all conditions of life, 531;
+  literal inspiration of, 567;
+  blindness of, 572;
+  and Mahomet, 597;
+  extravagant opinions founded on, 650;
+  how to understand, 683, 686;
+  against those who misuse passages of, 898
+
+Self,
+  necessary to know, 66;
+  the little knowledge we have of, 175
+
+Sensations, and molecules, 368
+
+Senses,
+  perceptions of the, always true, 9;
+  perceive no extreme, 72;
+  mislead the reason, 83
+
+Silence,
+  eternal, of infinite space, 206;
+  the greatest persecution, 919
+
+Sin, original, 445, 446, 447
+
+Sneezing, absorbs all the functions of the soul, 160
+
+Soul,
+  immortality of the, 194, 219,
+  220; immaterial, 349
+
+_Spongia solis_, 91
+
+Stoics, the, 350, 360, 465
+
+Struggle, the, alone pleases us, 135
+
+Style, charm of a natural, 29
+
+Swiss, the, 305
+
+Symmetry, 28
+
+Synagogue, the, a type, 645, 851
+
+
+Talent, chief, 118
+
+Temple, reprobation of the, 712
+
+Testaments,
+  proof of the two, at once, 641;
+  proof that the Old is figurative, 658;
+  the Old and the New, 665
+
+Theology, a science, 115
+
+Theresa, St., 499, 867, 916
+
+Thought,
+  one, alone occupies us, 145;
+  constitutes man's greatness, 346;
+  and dignity, 365;
+  sometimes escapes us, 370, 372
+
+Time, effects of, 122, 123
+
+Truth,
+  nothing shows man the, 83;
+  different degrees in man's aversion to, 100;
+  the pretext that it is disputed, 261;
+  known by the heart, 282;
+  we desire, 437;
+  here is not the country of, 842;
+  obscure in these times, 863
+
+Types, 570, 642, 643, 644, 645, 656, 657, 658, 669, 674, 678, 686;
+  the law typical, 646, 684;
+  some, clear and demonstrative, 649;
+  particular, 651, 652, 653;
+  are like portraits, 676, 677;
+  the sacrifices are, 679, 684
+
+Tyranny, 332
+
+
+Understanding, different kinds of, 2
+
+Universe,
+  the relation of man to the, 72;
+  his superiority to it, 347
+
+
+Vanity,
+  is anchored in man's heart, 150;
+  effects of, 151, 153;
+  curiosity only, 152;
+  little known, 161;
+  love and, 162, 163;
+  only youths do not see the world's, 164
+
+Variety, 114, 115
+
+Vices, some, only lay hold on us through others, 102
+
+Virtues,
+  division of, 20;
+  measure of, 352;
+  excess of, 353, 357;
+  only the balancing of opposed vices, 359;
+  the true, 485
+
+
+Weariness,
+  in leaving favourite pursuits, 128;
+  nothing so insufferable to man as, 131
+
+Will,
+  natural for the, to love, 81;
+  one of the chief factors in belief, 99;
+  self-, will never be satisfied, 472;
+  is depraved, 477;
+  God prefers to incline the, rather than the intellect, 580
+
+Words,
+  and meanings, 23, 50;
+  repeated in a discourse, 48;
+  superfluous, 49, 59
+
+Works,
+  necessity to do good, 497;
+  external, 499
+
+World,
+  the, a good judge of things, 327;
+  all the, under a delusion, 335;
+  all the, not astonished at its own weakness, 314;
+  all good maxims are in the, 380;
+  the, exists for the exercise of mercy and judgment, 583
+
+
+Transcribers' note
+
+Text in greek transliterated and enclosed in '+' signs in the following
+places: Pens�es 70, 631 Footnote 231
+
+Numbered anchors changed to letter anchors for the four footnotes in the
+introduction.
+
+All the notes at the end of the text were numbered and appropriate
+anchors inserted in the text.
+
+Note No. 54 on page 28 has the wrong line number and is positioned two
+notes after where it should be. Corrected the position.
+
+"judgment" was consistently used throughout the text.
+
+
+Page |Pens�e |Details
+     |       |
+  9  |    32 |"beauty whch consists" - Typo for "which". Corrected.
+     |       |
+ 37  |   121 |"that is infinite" - Added a period at the end of the
+     |       |sentence.
+     |       |
+ 46  |   154 |Mismatched brackets in original text.
+     |       |
+ 75  |   260 |"youself" - corrected to "yourself".
+     |       |
+ 86  |   301 |"It is because they have more reason?" - As in image.
+     |       |
+129  |   463 |"feel ull of feelings" - Typo corrected to "feel full of
+     |       |feelings".
+     |       |
+133  |   479 |"the worst that can can happen" - deleted one "can".
+     |       |
+134  |   484 |Supplied missing period at the end.
+     |       |
+158  |   570 |"those whose whose only good" - deleted one "whose"
+     |       |
+162  |   587 |"they come with wisdom and with signs." - Typo corrected
+     |       |to "they come with wisdom and with signs."
+     |       |
+165  |   598 |"Jesus Christ caused His wn to be slain." - Typo
+     |       |corrected to "Jesus Christ caused His own to be slain."
+     |       |
+170  |   612 |"Salutare taum expectabo, Domine." - As in image.
+     |       |
+181  |   641 |"but it they have" - Typo corrected to "but if they
+     |       |have".
+     |       |
+282  |       |Endnote 210. - "P. 158, l. 13. _Saint John_.--xii, 39."
+     |       |-Corrected to ""P. 159, l. 13. _Saint John_.--xii, 39."
+     |       |
+286  |       |Endnote 331. "_Though ye believe not_, ect.--John x, 38."
+     |       |-Corrected to "_Though ye believe not_, etc.--John x, 38."
+
+
+
+
+
+End of the Project Gutenberg EBook of Pascal's Pens�es, by Blaise Pascal
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+The Project Gutenberg EBook of Pascal's Pensées, by Blaise Pascal
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+Title: Pascal's Pensées
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+Author: Blaise Pascal
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+Release Date: April 27, 2006 [EBook #18269]
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+
+
+<h1>PASCAL'S PENS&Eacute;ES</h1>
+
+
+<p class="center">INTRODUCTION BY<br />
+T. S. ELIOT</p>
+
+<p class="center"><i>A Dutton Paperback</i></p>
+
+<p class="center">New York<br />
+E. P. DUTTON &amp; CO., INC.
+</p>
+<p class="center"><i>This paperback edition of<br />
+"Pascal's Pens&eacute;es"<br />
+Published 1958 by E. P. Dutton &amp; Co., Inc.<br />
+All rights reserved. Printed in the U. S. A.</i></p>
+<p class="center">SBN 0-525-47018-2</p>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p><h2><a name="INTRODUCTION" id="INTRODUCTION"></a>INTRODUCTION</h2>
+
+
+<p>It might seem that about Blaise Pascal, and about the two
+works on which his fame is founded, everything that there is
+to say had been said. The details of his life are as fully known
+as we can expect to know them; his mathematical and
+physical discoveries have been treated many times; his
+religious sentiment and his theological views have been discussed
+again and again; and his prose style has been analysed
+by French critics down to the finest particular. But Pascal
+is one of those writers who will be and who must be studied
+afresh by men in every generation. It is not he who changes,
+but we who change. It is not our knowledge of him that
+increases, but our world that alters and our attitudes towards
+it. The history of human opinions of Pascal and of men of
+his stature is a part of the history of humanity. That indicates
+his permanent importance.</p>
+
+<p>The facts of Pascal's life, so far as they are necessary for
+this brief introduction to the <i>Pens&eacute;es</i>, are as follows. He
+was born at Clermont, in Auvergne, in 1623. His family
+were people of substance of the upper middle class. His
+father was a government official, who was able to leave, when
+he died, a sufficient patrimony to his one son and his two
+daughters. In 1631 the father moved to Paris, and a few
+years later took up another government post at Rouen.
+Wherever he lived, the elder Pascal seems to have mingled
+with some of the best society, and with men of eminence in
+science and the arts. Blaise was educated entirely by his
+father at home. He was exceedingly precocious, indeed
+excessively precocious, for his application to studies in childhood
+and adolescence impaired his health, and is held
+responsible for his death at thirty-nine. Prodigious, though
+not incredible stories are preserved, especially of his precocity
+in mathematics. His mind was active rather than accumulative;
+he showed from his earliest years that disposition to
+find things out for himself, which has characterised the infancy<span class='pagenum'><a name="Page_viii" id="Page_viii">[Pg viii]</a></span>
+of Clerk-Maxwell and other scientists. Of his later discoveries
+in physics there is no need for mention here; it must only be
+remembered that he counts as one of the greatest physicists
+and mathematicians of all time; and that his discoveries were
+made during the years when most scientists are still apprentices.</p>
+
+<p>The elder Pascal, &Eacute;tienne, was a sincere Christian. About
+1646 he fell in with some representatives of the religious
+revival within the Church which has become known as
+Jansenism&mdash;after Jansenius, Bishop of Ypres, whose theological
+work is taken as the origin of the movement. This period is
+usually spoken of as the moment of Pascal's "first conversion."
+The word "conversion," however, is too forcible to be applied
+at this point to Blaise Pascal himself. The family had always
+been devout, and the younger Pascal, though absorbed in his
+scientific work, never seems to have been afflicted with
+infidelity. His attention was then directed, certainly, to
+religious and theological matters; but the term "conversion"
+can only be applied to his sisters&mdash;the elder, already Madame
+P&eacute;rier, and particularly the younger, Jacqueline, who at that
+time conceived a vocation for the religious life. Pascal himself
+was by no means disposed to renounce the world. After the
+death of the father in 1650 Jacqueline, a young woman of
+remarkable strength and beauty of character, wished to take
+her vows as a sister of Port-Royal, and for some time her wish
+remained unfulfilled owing to the opposition of her brother.
+His objection was on the purely worldly ground that she
+wished to make over her patrimony to the Order; whereas
+while she lived with him, their combined resources made it
+possible for him to live more nearly on a scale of expense
+congenial to his tastes. He liked, in fact, not only to mix
+with the best society, but to keep a coach and horses&mdash;six
+horses is the number at one time attributed to his carriage.
+Though he had no legal power to prevent his sister from
+disposing of her property as she elected, the amiable Jacqueline
+shrank from doing so without her brother's willing approval.
+The Mother Superior, M&egrave;re Ang&eacute;lique&mdash;herself an eminent
+personage in the history of this religious movement&mdash;finally
+persuaded the young novice to enter the order without the
+satisfaction of bringing her patrimony with her; but Jacqueline
+remained so distressed by this situation that her brother
+finally relented.</p>
+
+<p>So far as is known, the worldly life enjoyed by Pascal during<span class='pagenum'><a name="Page_ix" id="Page_ix">[Pg ix]</a></span>
+this period can hardly be qualified as "dissipation," and
+certainly not as "debauchery." Even gambling may have
+appealed to him chiefly as affording a study of mathematical
+probabilities. He appears to have led such a life as any
+cultivated intellectual man of good position and independent
+means might lead and consider himself a model of probity
+and virtue. Not even a love-affair is laid at his door, though
+he is said to have contemplated marriage. But Jansenism,
+as represented by the religious society of Port-Royal, was
+morally a Puritan movement within the Church, and its
+standards of conduct were at least as severe as those of any
+Puritanism in England or America. The period of fashionable
+society, in Pascal's life, is however, of great importance in his
+development. It enlarged his knowledge of men and refined
+his tastes; he became a man of the world and never lost what
+he had learnt; and when he turned his thoughts wholly
+towards religion, his worldly knowledge was a part of his
+composition which is essential to the value of his work.</p>
+
+<p>Pascal's interest in society did not distract him from
+scientific research; nor did this period occupy much space in
+what is a very short and crowded life. Partly his natural
+dissatisfaction with such a life, once he had learned all it had
+to teach him, partly the influence of his saintly sister Jacqueline,
+partly increasing suffering as his health declined, directed
+him more and more out of the world and to thoughts of eternity.
+And in 1654 occurs what is called his "second conversion,"
+but which might be called his conversion simply.</p>
+
+<p>He made a note of his mystical experience, which he kept
+always about him, and which was found, after his death,
+sewn into the coat which he was wearing. The experience
+occurred on 23 November, 1654, and there is no reason to
+doubt its genuineness unless we choose to deny all mystical
+experience. Now, Pascal was not a mystic, and his works
+are not to be classified amongst mystical writings; but what
+can only be called mystical experience happens to many men
+who do not become mystics. The work which he undertook
+soon after, the <i>Lettres &eacute;crites &agrave; un provincial</i>, is a masterpiece
+of religious controversy at the opposite pole from mysticism.
+We know quite well that he was at the time when he received
+his illumination from God in extremely poor health; but it
+is a commonplace that some forms of illness are extremely
+favourable, not only to religious illumination, but to artistic<span class='pagenum'><a name="Page_x" id="Page_x">[Pg x]</a></span>
+and literary composition. A piece of writing meditated,
+apparently without progress, for months or years, may
+suddenly take shape and word; and in this state long passages
+may be produced which require little or no retouch. I have
+no good word to say for the cultivation of automatic writing
+as the model of literary composition; I doubt whether these
+moments <i>can</i> be cultivated by the writer; but he to whom
+this happens assuredly has the sensation of being a vehicle
+rather than a maker. No masterpiece can be produced
+whole by such means; but neither does even the higher form
+of religious inspiration suffice for the religious life; even the
+most exalted mystic must return to the world, and use his
+reason to employ the results of his experience in daily life.
+You may call it communion with the Divine, or you may call
+it a temporary crystallisation of the mind. Until science
+can teach us to reproduce such phenomena at will, science
+cannot claim to have explained them; and they can be judged
+only by their fruits.</p>
+
+<p>From that time until his death, Pascal was closely associated
+with the society of Port-Royal which his sister Jacqueline, who
+predeceased him, had joined as a <i>religieuse</i>; the society was
+then fighting for its life against the Jesuits. Five propositions,
+judged by a committee of cardinals and theologians
+at Rome to be heretical, were found to be put forward in
+the work of Jansenius; and the society of Port-Royal, the
+representative of Jansenism among devotional communities,
+suffered a blow from which it never revived. It is not the
+place here to review the bitter controversy and conflict; the
+best account, from the point of view of a critic of genius who
+took no side, who was neither Jansenist nor Jesuit, Christian
+nor infidel, is that in the great book of Sainte-Beuve, <i>Port-Royal</i>.
+And in this book the parts devoted to Pascal himself
+are among the most brilliant pages of criticism that Sainte-Beuve
+ever wrote. It is sufficient to notice that the next
+occupation of Pascal, after his conversion, was to write these
+eighteen "Letters," which as prose are of capital importance
+in the foundation of French classical style, and which as
+polemic are surpassed by none, not by Demosthenes, or
+Cicero, or Swift. They have the limitation of all polemic and
+forensic: they persuade, they seduce, they are unfair. But it
+is also unfair to assert that, in these <i>Letters to a Provincial</i>,
+Pascal was attacking the Society of Jesus in itself. He was<span class='pagenum'><a name="Page_xi" id="Page_xi">[Pg xi]</a></span>
+attacking rather a particular school of casuistry which relaxed
+the requirements of the Confessional; a school which certainly
+flourished amongst the Society of Jesus at that time, and of
+which the Spaniards Escobar and Molina are the most
+eminent authorities. He undoubtedly abused the art of
+quotation, as a polemical writer can hardly help but do; but
+there were abuses for him to abuse; and he did the job
+thoroughly. His <i>Letters</i> must not be called theology.
+Academic theology was not a department in which Pascal
+was versed; when necessary, the fathers of Port-Royal came
+to his aid. The <i>Letters</i> are the work of one of the finest
+mathematical minds of any time, and of a man of the world
+who addressed, not theologians, but the world in general&mdash;all
+of the cultivated and many of the less cultivated of the
+French laity; and with this public they made an astonishing
+success.</p>
+
+<p>During this time Pascal never wholly abandoned his
+scientific interests. Though in his religious writings he
+composed slowly and painfully, and revised often, in matters
+of mathematics his mind seemed to move with consummate
+natural ease and grace. Discoveries and inventions sprang
+from his brain without effort; among the minor devices of
+this later period, the first omnibus service in Paris is said to
+owe its origin to his inventiveness. But rapidly failing health,
+and absorption in the great work he had in mind, left him
+little time and energy during the last two years of his life.</p>
+
+<p>The plan of what we call the <i>Pens&eacute;es</i> formed itself about
+1660. The completed book was to have been a carefully
+constructed defence of Christianity, a true Apology and a
+kind of Grammar of Assent, setting forth the reasons which
+will convince the intellect. As I have indicated before,
+Pascal was not a theologian, and on dogmatic theology had
+recourse to his spiritual advisers. Nor was he indeed a
+systematic philosopher. He was a man with an immense
+genius for science, and at the same time a natural psychologist
+and moralist. As he was a great literary artist, his book
+would have been also his own spiritual autobiography; his
+style, free from all diminishing idiosyncrasies, was yet very
+personal. Above all, he was a man of strong passions; and
+his intellectual passion for truth was reinforced by his passionate
+dissatisfaction with human life unless a spiritual
+explanation could be found.<span class='pagenum'><a name="Page_xii" id="Page_xii">[Pg xii]</a></span></p>
+
+<p>We must regard the <i>Pens&eacute;es</i> as merely the first notes for
+a work which he left far from completion; we have, in Sainte-Beuve's
+words, a tower of which the stones have been laid
+on each other, but not cemented, and the structure unfinished.
+In early years his memory had been amazingly retentive of
+anything that he wished to remember; and had it not been
+impaired by increasing illness and pain, he probably would
+not have been obliged to set down these notes at all. But
+taking the book as it is left to us, we still find that it occupies
+a unique place in the history of French literature and in the
+history of religious meditation.</p>
+
+<p>To understand the method which Pascal employs, the
+reader must be prepared to follow the process of the mind of
+the intelligent believer. The Christian thinker&mdash;and I mean
+the man who is trying consciously and conscientiously to
+explain to himself the sequence which culminated in faith,
+rather than the public apologist&mdash;proceeds by rejection and
+elimination. He finds the world to be so and so; he finds its
+character inexplicable by any non-religious theory; among
+religions he finds Christianity, and Catholic Christianity, to
+account most satisfactorily for the world and especially for
+the moral world within; and thus, by what Newman calls
+"powerful and concurrent" reasons, he finds himself inexorably
+committed to the dogma of the Incarnation. To the unbeliever,
+this method seems disingenuous and perverse; for
+the unbeliever is, as a rule, not so greatly troubled to explain
+the world to himself, nor so greatly distressed by its disorder;
+nor is he generally concerned (in modern terms) to "preserve
+values." He does not consider that if certain emotional
+states, certain developments of character, and what in the
+highest sense can be called "saintliness" are inherently and
+by inspection known to be good, then the satisfactory explanation
+of the world must be an explanation which will admit
+the "reality" of these values. Nor does he consider such
+reasoning admissible; he would, so to speak, trim his values
+according to his cloth, because to him such values are of no
+great value. The unbeliever starts from the other end, and
+as likely as not with the question: Is a case of human
+parthenogenesis credible? and this he would call going straight
+to the heart of the matter. Now Pascal's method is, on the
+whole, the method natural and right for the Christian; and
+the opposite method is that taken by Voltaire. It is worth<span class='pagenum'><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span>
+while to remember that Voltaire, in his attempt to refute
+Pascal, has given once and for all the type of such refutation;
+and that later opponents of Pascal's Apology for the Christian
+Faith have contributed little beyond psychological irrelevancies.
+For Voltaire has presented, better than any one
+since, what is the unbelieving point of view; and in the end
+we must all choose for ourselves between one point of view
+and another.</p>
+
+<p>I have said above that Pascal's method is "on the whole"
+that of the typical Christian apologist; and this reservation
+was directed at Pascal's belief in miracles, which plays a
+larger part in his construction than it would in that, at least,
+of the modern liberal Catholic. It would seem fantastic to
+accept Christianity because we first believe the Gospel
+miracles to be true, and it would seem impious to accept it
+primarily because we believe more recent miracles to be
+true; we accept the miracles, or some miracles, to be true
+because we believe the Gospel of Jesus Christ: we found our
+belief in the miracles on the Gospel, not our belief in the Gospel
+on the miracles. But it must be remembered that Pascal
+had been deeply impressed by a contemporary miracle, known
+as the miracle of the Holy Thorn: a thorn reputed to have
+been preserved from the Crown of Our Lord was pressed upon
+an ulcer which quickly healed. Sainte-Beuve, who as a medical
+man felt himself on solid ground, discusses fully the possible
+explanation of this apparent miracle. It is true that the
+miracle happened at Port-Royal, and that it arrived opportunely
+to revive the depressed spirits of the community in
+its political afflictions; and it is likely that Pascal was the
+more inclined to believe a miracle which was performed upon
+his beloved sister. In any case, it probably led him to assign
+a place to miracles, in his study of faith, which is not quite
+that which we should give to them ourselves.</p>
+
+<p>Now the great adversary against whom Pascal set himself,
+from the time of his first conversations with M. de Saci at
+Port-Royal, was Montaigne. One cannot destroy Pascal,
+certainly; but of all authors Montaigne is one of the least
+destructible. You could as well dissipate a fog by flinging
+hand-grenades into it. For Montaigne is a fog, a gas, a fluid,
+insidious element. He does not reason, he insinuates, charms,
+and influences; or if he reasons, you must be prepared for his
+having some other design upon you than to convince you by<span class='pagenum'><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span>
+his argument. It is hardly too much to say that Montaigne
+is the most essential author to know, if we would understand
+the course of French thought during the last three hundred
+years. In every way, the influence of Montaigne was
+repugnant to the men of Port-Royal. Pascal studied him
+with the intention of demolishing him. Yet, in the <i>Pens&eacute;es</i>,
+at the very end of his life, we find passage after passage, and
+the slighter they are the more significant, almost "lifted"
+out of Montaigne, down to a figure of speech or a word. The
+parallels<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> are most often with the long essay of Montaigne
+called <i>Apologie de Raymond S&eacute;bond</i>&mdash;an astonishing piece
+of writing upon which Shakespeare also probably drew in
+<i>Hamlet</i>. Indeed, by the time a man knew Montaigne well
+enough to attack him, he would already be thoroughly infected
+by him.</p>
+
+<p>It would, however, be grossly unfair to Pascal, to Montaigne,
+and indeed to French literature, to leave the matter at that.
+It is no diminution of Pascal, but only an aggrandisement of
+Montaigne. Had Montaigne been an ordinary life-sized
+sceptic, a small man like Anatole France, or even a greater
+man like Renan, or even like the greatest sceptic of all,
+Voltaire, this "influence" would be to the discredit of Pascal;
+but if Montaigne had been no more than Voltaire, he could
+not have affected Pascal at all. The picture of Montaigne
+which offers itself first to our eyes, that of the original and
+independent solitary "personality," absorbed in amused
+analysis of himself, is deceptive. Montaigne's is no <i>limited</i>
+Pyrrhonism, like that of Voltaire, Renan, or France. He
+exists, so to speak, on a plan of numerous concentric circles,
+the most apparent of which is the small inmost circle, a personal
+puckish scepticism which can be easily aped if not imitated.
+But what makes Montaigne a very great figure is that he
+succeeded, God knows how&mdash;for Montaigne very likely did
+not know that he had done it&mdash;it is not the sort of thing that
+men <i>can</i> observe about themselves, for it is essentially bigger
+than the individual's consciousness&mdash;he succeeded in giving<span class='pagenum'><a name="Page_xv" id="Page_xv">[Pg xv]</a></span>
+expression to the scepticism of <i>every</i> human being. For
+every man who thinks and lives by thought must have his
+own scepticism, that which stops at the question, that which
+ends in denial, or that which leads to faith and which is
+somehow integrated into the faith which transcends it. And
+Pascal, as the type of one kind of religious believer, which is
+highly passionate and ardent, but passionate only through a
+powerful and regulated intellect, is in the first sections of his
+unfinished Apology for Christianity facing unflinchingly the
+demon of doubt which is inseparable from the spirit of belief.</p>
+
+<p>There is accordingly something quite different from an
+influence which would prove Pascal's weakness; there is a
+real affinity between his doubt and that of Montaigne; and
+through the common kinship with Montaigne Pascal is related
+to the noble and distinguished line of French moralists, from
+La Rochefoucauld down. In the honesty with which they
+face the <i>donn&eacute;es</i> of the actual world this French tradition
+has a unique quality in European literature, and in the
+seventeenth century Hobbes is crude and uncivilised in
+comparison.</p>
+
+<p>Pascal is a man of the world among ascetics, and an ascetic
+among men of the world; he had the knowledge of worldliness
+and the passion of asceticism, and in him the two are fused
+into an individual whole. The majority of mankind is
+lazy-minded, incurious, absorbed in vanities, and tepid in
+emotion, and is therefore incapable of either much doubt
+or much faith; and when the ordinary man calls himself a
+sceptic or an unbeliever, that is ordinarily a simple pose,
+cloaking a disinclination to think anything out to a conclusion.
+Pascal's disillusioned analysis of human bondage is sometimes
+interpreted to mean that Pascal was really and finally an
+unbeliever, who, in his despair, was incapable of enduring
+reality and enjoying the heroic satisfaction of the free man's
+worship of nothing. His despair, his disillusion, are, however,
+no illustration of personal weakness; they are perfectly
+objective, because they are essential moments in the progress
+of the intellectual soul; and for the type of Pascal they are
+the analogue of the drought, the dark night, which is an
+essential stage in the progress of the Christian mystic. A
+similar despair, when it is arrived at by a diseased character
+or an impure soul, may issue in the most disastrous consequences
+though with the most superb manifestations; and<span class='pagenum'><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span>
+thus we get <i>Gulliver's Travels</i>; but in Pascal we find no such
+distortion; his despair is in itself more terrible than Swift's,
+because our heart tells us that it corresponds exactly to the
+facts and cannot be dismissed as mental disease; but it was
+also a despair which was a necessary prelude to, and element
+in, the joy of faith.</p>
+
+<p>I do not wish to enter any further than necessary upon the
+question of the heterodoxy of Jansenism; and it is no concern
+of this essay, whether the Five Propositions condemned at
+Rome were really maintained by Jansenius in his book
+<i>Augustinus</i>; or whether we should deplore or approve the
+consequent decay (indeed with some persecution) of Port-Royal.
+It is impossible to discuss the matter without becoming
+involved as a controversialist either for or against Rome.
+But in a man of the type of Pascal&mdash;and the type always
+exists&mdash;there is, I think, an ingredient of what may be called
+Jansenism of temperament, without identifying it with the
+Jansenism of Jansenius and of other devout and sincere, but
+not immensely gifted doctors.<a name="FNanchor_B_2" id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a> It is accordingly needful to
+state in brief what the dangerous doctrine of Jansenius was,
+without advancing too far into theological refinements. It is
+recognised in Christian theology&mdash;and indeed on a lower plane
+it is recognised by all men in affairs of daily life&mdash;that freewill
+or the natural effort and ability of the individual man,
+and also supernatural <i>grace</i>, a gift accorded we know not
+quite how, are both required, in co-operation, for salvation.
+Though numerous theologians have set their wits at the
+problem, it ends in a mystery which we can perceive but not
+finally decipher. At least, it is obvious that, like any doctrine,
+a slight excess or deviation to one side or the other will precipitate
+a heresy. The Pelagians, who were refuted by St.
+Augustine, emphasised the efficacy of human effort and
+belittled the importance of supernatural grace. The Calvinists
+emphasised the degradation of man through Original Sin, and
+considered mankind so corrupt that the will was of no avail;
+and thus fell into the doctrine of predestination. It was upon
+the doctrine of grace according to St. Augustine that the
+Jansenists relied; and the <i>Augustinus</i> of Jansenius was
+presented as a sound exposition of the Augustinian views.</p>
+
+<p><span class='pagenum'><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span>Such heresies are never antiquated, because they forever
+assume new forms. For instance, the insistence upon good
+works and "service" which is preached from many quarters,
+or the simple faith that any one who lives a good and useful
+life need have no "morbid" anxieties about salvation, is a
+form of Pelagianism. On the other hand, one sometimes
+hears enounced the view that it will make no real difference
+if all the traditional religious sanctions for moral behaviour
+break down, because those who are born and bred to be nice
+people will always prefer to behave nicely, and those who are
+not will behave otherwise in any case: and this is surely a form
+of predestination&mdash;for the hazard of being born a nice person
+or not is as uncertain as the gift of grace.</p>
+
+<p>It is likely that Pascal was attracted as much by the fruits
+of Jansenism in the life of Port-Royal as by the doctrine
+itself. This devout, ascetic, thoroughgoing society, striving
+heroically in the midst of a relaxed and easy-going Christianity,
+was formed to attract a nature so concentrated, so passionate,
+and so thoroughgoing as Pascal's. But the insistence upon
+the degraded and helpless state of man, in Jansenism, is
+something also to which we must be grateful, for to it we owe
+the magnificent analysis of human motives and occupations
+which was to have constituted the early part of his book.
+And apart from the Jansenism which is the work of a not
+very eminent bishop who wrote a Latin treatise which is now
+unread, there is also, so to speak, a Jansenism of the individual
+biography. A moment of Jansenism may naturally take
+place, and take place rightly, in the individual; particularly
+in the life of a man of great and intense intellectual powers,
+who cannot avoid seeing through human beings and observing
+the vanity of their thoughts and of their avocations, their
+dishonesty and self-deceptions, the insincerity of their emotions,
+their cowardice, the pettiness of their real ambitions.
+Actually, considering that Pascal died at the age of thirty-nine,
+one must be amazed at the balance and justice of his observations;
+much greater maturity is required for these qualities,
+than for any mathematical or scientific greatness. How
+easily his brooding on <i>the misery of man without God</i> might
+have encouraged in him the sin of spiritual pride, the <i>concupiscence
+de l'esprit</i>, and how fast a hold he has of humility!</p>
+
+<p>And although Pascal brings to his work the same powers
+which he exerted in science, it is not as a scientist that he<span class='pagenum'><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span>
+presents himself. He does not seem to say to the reader:
+I am one of the most distinguished scientists of the day; I
+understand many matters which will always be mysteries to
+you, and through science I have come to the Faith; you therefore
+who are not initiated into science ought to have faith if I
+have it. He is fully aware of the difference of subject-matter;
+and his famous distinction between the <i>esprit de g&eacute;om&eacute;trie</i>
+and the <i>esprit de finesse</i> is one to ponder over. It is the just
+combination of the scientist, the <i>honn&ecirc;te homme</i>, and the
+religious nature with a passionate craving for God, that makes
+Pascal unique. He succeeds where Descartes fails; for in
+Descartes the element of <i>esprit de g&eacute;om&eacute;trie</i> is excessive.<a name="FNanchor_C_3" id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a>
+And in a few phrases about Descartes, in the present book,
+Pascal laid his finger on the place of weakness.</p>
+
+<p>He who reads this book will observe at once its fragmentary
+nature; but only after some study will perceive that the
+fragmentariness lies in the expression more than in the thought.
+The "thoughts" cannot be detached from each other and
+quoted as if each were complete in itself. <i>Le c&#339;ur a ses
+raisons que la raison ne conna&icirc;t point</i>: how often one has heard
+that quoted, and quoted often to the wrong purpose! For this
+is by no means an exaltation of the "heart" over the "head,"
+a defence of unreason. The heart, in Pascal's terminology,
+is itself truly rational if it is truly the heart. For him, in
+theological matters, which seemed to him much larger, more
+difficult, and more important than scientific matters, the whole
+personality is involved.</p>
+
+<p>We cannot quite understand any of the parts, fragmentary
+as they are, without some understanding of the whole.
+Capital, for instance, is his analysis of the <i>three orders</i>: the
+order of nature, the order of mind, and the order of charity.
+These three are <i>discontinuous</i>; the higher is not implicit in the
+lower as in an evolutionary doctrine it would be.<a name="FNanchor_D_4" id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a> In this
+distinction Pascal offers much about which the modern world
+would do well to think. And indeed, because of his unique
+combination and balance of qualities, I know of no religious
+writer more pertinent to our time. The great mystics like<span class='pagenum'><a name="Page_xix" id="Page_xix">[Pg xix]</a></span>
+St. John of the Cross, are primarily for readers with a special
+determination of purpose; the devotional writers, such as St.
+Fran&ccedil;ois de Sales, are primarily for those who already feel
+consciously desirous of the love of God; the great theologians
+are for those interested in theology. But I can think of no
+Christian writer, not Newman even, more to be commended
+than Pascal to those who doubt, but who have the mind to
+conceive, and the sensibility to feel, the disorder, the futility,
+the meaninglessness, the mystery of life and suffering, and who
+can only find peace through a satisfaction of the whole being.</p>
+
+<p><span class="smcap">T. S. Eliot.</span></p>
+<h2>Notes</h2>
+
+<div class="blockquot"><div class="footnote"><p><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> Cf. the use of the simile of the <i>couvreur</i>. For comparing parallel
+passages, the edition of the <i>Pens&eacute;es</i> by Henri Massis (<i>A la cit&eacute; des livres</i>)
+is better than the two-volume edition of Jacques Chevalier (Gabalda). It
+seems just possible that in the latter edition, and also in his biographical
+study (<i>Pascal</i>; by Jacques Chevalier, English translation, published by
+Sheed &amp; Ward), M. Chevalier is a little over-zealous to demonstrate the
+perfect orthodoxy of Pascal.</p></div></div>
+
+<div class="blockquot"><div class="footnote"><p><a name="Footnote_B_2" id="Footnote_B_2"></a><a href="#FNanchor_B_2"><span class="label">[B]</span></a> The great man of Port-Royal was of course Saint-Cyran, but any one
+who is interested will certainly consult, first of all, the book of Sainte-Beuve
+mentioned.</p></div></div>
+
+<div class="blockquot"><div class="footnote"><p><a name="Footnote_C_3" id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> For a brilliant criticism of the errors of Descartes from a theological
+point of view the reader is referred to <i>Three Reformers</i> by Jacques Maritain
+(translation published by Sheed &amp; Ward).</p></div></div>
+
+<div class="blockquot"><div class="footnote"><p><a name="Footnote_D_4" id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> An important modern theory of discontinuity, suggested partly by
+Pascal, is sketched in the collected fragments of <i>Speculations</i> by T. E.
+Hulme (Kegan Paul).</p></div></div>
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span></p><h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</h2>
+
+
+<p><span class="ralign">Page</span><br /></p>
+<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#INTRODUCTION">Introduction</a></span> By T. S. Eliot<span class="ralign">vii</span></p>
+<p><span class="smcap">section</span></p>
+<p>I.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_I">Thoughts On Mind And On Style</a></span><span class="ralign">1</span></p>
+<p>II.&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_II">The Misery Of Man Without God</a></span><span class="ralign">14</span></p>
+<p>III.&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_III">Of The Necessity Of The Wager</a></span><span class="ralign">52</span></p>
+<p>IV.&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_IV">Of The Means Of Belief</a></span><span class="ralign">71</span></p>
+<p>V.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_V">Justice And The Reason Of Effects</a></span><span class="ralign">83</span></p>
+<p>VI.&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_VI">The Philosophers</a></span><span class="ralign">96</span></p>
+<p>VII.&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_VII">Morality And Doctrine</a></span><span class="ralign">113</span></p>
+<p>VIII.&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_VIII">The Fundamentals Of The Christian Religion</a></span><span class="ralign">152</span></p>
+<p>IX.&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_IX">Perpetuity</a></span><span class="ralign">163</span></p>
+<p>X.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_X">Typology</a></span><span class="ralign">181</span></p>
+<p>XI.&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_XI">The Prophecies</a></span><span class="ralign">198</span></p>
+<p>XII.&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_XII">Proofs Of Jesus Christ</a></span><span class="ralign">222</span></p>
+<p>XIII.&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_XIII">The Miracles</a></span><span class="ralign">238</span></p>
+<p>XIV.&nbsp;&nbsp;<span class="smcap"><a href="#SECTION_XIV">Appendix: Polemical Fragments</a></span><span class="ralign">257</span></p>
+<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#NOTES">Notes</a></span><span class="ralign">273</span></p>
+<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap"><a href="#INDEX">Index</a></span><span class="ralign">289</span></p>
+
+<hr style='width: 45%;' />
+
+<p class="center">NOTE</p>
+
+<p><i>Passages</i> erased by Pascal are enclosed in square brackets, thus [].
+<i>Words</i>, added or corrected by the editor of the text, are similarly
+denoted, but are in italics.</p>
+
+<p>It has been seen fit to transfer Fragment 514 of the French edition
+to the Notes. All subsequent Fragments have accordingly been
+renumbered.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+<h2><a name="SECTION_I" id="SECTION_I"></a>SECTION I</h2>
+
+<h3>THOUGHTS ON MIND AND ON STYLE</h3>
+
+
+<h4><a name="p_1" id="p_1"></a>1</h4>
+
+
+<p><i>The difference between the mathematical and the intuitive mind.</i><a name="FNanchor_1_5" id="FNanchor_1_5"></a><a href="#Footnote_1_5" class="fnanchor">[1]</a>&mdash;In
+the one the principles are palpable, but removed from ordinary
+use; so that for want of habit it is difficult to turn one's mind
+in that direction: but if one turns it thither ever so little, one
+sees the principles fully, and one must have a quite inaccurate
+mind who reasons wrongly from principles so plain that it is
+almost impossible they should escape notice.</p>
+
+<p>But in the intuitive mind the principles are found in common
+use, and are before the eyes of everybody. One has only to
+look, and no effort is necessary; it is only a question of good
+eyesight, but it must be good, for the principles are so subtle
+and so numerous, that it is almost impossible but that some
+escape notice. Now the omission of one principle leads to
+error; thus one must have very clear sight to see all the principles,
+and in the next place an accurate mind not to draw false
+deductions from known principles.</p>
+
+<p>All mathematicians would then be intuitive if they had clear
+sight, for they do not reason incorrectly from principles known
+to them; and intuitive minds would be mathematical if they
+could turn their eyes to the principles of mathematics to which
+they are unused.</p>
+
+<p>The reason, therefore, that some intuitive minds are not
+mathematical is that they cannot at all turn their attention
+to the principles of mathematics. But the reason that mathematicians
+are not intuitive is that they do not see what is
+before them, and that, accustomed to the exact and plain principles
+of mathematics, and not reasoning till they have well
+inspected and arranged their principles, they are lost in matters
+of intuition where the principles do not allow of such arrangement.
+They are scarcely seen; they are felt rather than seen;
+there is the greatest difficulty in making them felt by those<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span>
+who do not of themselves perceive them. These principles are
+so fine and so numerous that a very delicate and very clear
+sense is needed to perceive them, and to judge rightly and
+justly when they are perceived, without for the most part being
+able to demonstrate them in order as in mathematics; because
+the principles are not known to us in the same way, and because
+it would be an endless matter to undertake it. We must see
+the matter at once, at one glance, and not by a process of
+reasoning, at least to a certain degree. And thus it is rare that
+mathematicians are intuitive, and that men of intuition are
+mathematicians, because mathematicians wish to treat matters
+of intuition mathematically, and make themselves ridiculous,
+wishing to begin with definitions and then with axioms, which
+is not the way to proceed in this kind of reasoning. Not that
+the mind does not do so, but it does it tacitly, naturally, and
+without technical rules; for the expression of it is beyond all
+men, and only a few can feel it.</p>
+
+<p>Intuitive minds, on the contrary, being thus accustomed to
+judge at a single glance, are so astonished when they are presented
+with propositions of which they understand nothing,
+and the way to which is through definitions and axioms so
+sterile, and which they are not accustomed to see thus in detail,
+that they are repelled and disheartened.</p>
+
+<p>But dull minds are never either intuitive or mathematical.</p>
+
+<p>Mathematicians who are only mathematicians have exact
+minds, provided all things are explained to them by means of
+definitions and axioms; otherwise they are inaccurate and
+insufferable, for they are only right when the principles are
+quite clear.</p>
+
+<p>And men of intuition who are only intuitive cannot have
+the patience to reach to first principles of things speculative
+and conceptual, which they have never seen in the world, and
+which are altogether out of the common.</p>
+
+
+<h4><a name="p_2" id="p_2"></a>2</h4>
+
+<p>There are different kinds of right understanding;<a name="FNanchor_2_6" id="FNanchor_2_6"></a><a href="#Footnote_2_6" class="fnanchor">[2]</a> some have
+right understanding in a certain order of things, and not in
+others, where they go astray. Some draw conclusions well
+from a few premises, and this displays an acute judgment.</p>
+
+<p>Others draw conclusions well where there are many premises.</p>
+
+<p>For example, the former easily learn hydrostatics, where the<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span>
+premises are few, but the conclusions are so fine that only
+the greatest acuteness can reach them.</p>
+
+<p>And in spite of that these persons would perhaps not be
+great mathematicians, because mathematics contain a great
+number of premises, and there is perhaps a kind of intellect
+that can search with ease a few premises to the bottom, and
+cannot in the least penetrate those matters in which there are
+many premises.</p>
+
+<p>There are then two kinds of intellect: the one able to penetrate
+acutely and deeply into the conclusions of given premises, and
+this is the precise intellect; the other able to comprehend a
+great number of premises without confusing them, and this is
+the mathematical intellect. The one has force and exactness,
+the other comprehension. Now the one quality can exist without
+the other; the intellect can be strong and narrow, and can
+also be comprehensive and weak.</p>
+
+
+<h4><a name="p_3" id="p_3"></a>3</h4>
+
+<p>Those who are accustomed to judge by feeling do not understand
+the process of reasoning, for they would understand at
+first sight, and are not used to seek for principles. And others,
+on the contrary, who are accustomed to reason from principles,
+do not at all understand matters of feeling, seeking principles,
+and being unable to see at a glance.</p>
+
+
+<h4><a name="p_4" id="p_4"></a>4</h4>
+
+<p><i>Mathematics, intuition.</i>&mdash;True eloquence makes light of
+eloquence, true morality makes light of morality; that is to say,
+the morality of the judgment, which has no rules, makes light
+of the morality of the intellect.</p>
+
+<p>For it is to judgment that perception belongs, as science
+belongs to intellect. Intuition is the part of judgment,
+mathematics of intellect.</p>
+
+<p>To make light of philosophy is to be a true philosopher.</p>
+
+
+<h4><a name="p_5" id="p_5"></a>5</h4>
+
+<p>Those who judge of a work by rule<a name="FNanchor_3_7" id="FNanchor_3_7"></a><a href="#Footnote_3_7" class="fnanchor">[3]</a> are in regard to others
+as those who have a watch are in regard to others. One says,
+"It is two hours ago"; the other says, "It is only three-quarters
+of an hour." I look at my watch, and say to the one, "You
+are weary," and to the other, "Time gallops with you"; for it<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span>
+is only an hour and a half ago, and I laugh at those who tell me
+that time goes slowly with me, and that I judge by imagination.
+They do not know that I judge by my watch.<a name="FNanchor_4_8" id="FNanchor_4_8"></a><a href="#Footnote_4_8" class="fnanchor">[4]</a></p>
+
+
+<h4><a name="p_6" id="p_6"></a>6</h4>
+
+<p>Just as we harm the understanding, we harm the feelings also.</p>
+
+<p>The understanding and the feelings are moulded by intercourse;
+the understanding and feelings are corrupted by intercourse.
+Thus good or bad society improves or corrupts them.
+It is, then, all-important to know how to choose in order to
+improve and not to corrupt them; and we cannot make this
+choice, if they be not already improved and not corrupted. Thus
+a circle is formed, and those are fortunate who escape it.</p>
+
+
+<h4><a name="p_7" id="p_7"></a>7</h4>
+
+<p>The greater intellect one has, the more originality one finds in
+men. Ordinary persons find no difference between men.</p>
+
+
+<h4><a name="p_8" id="p_8"></a>8</h4>
+
+<p>There are many people who listen to a sermon in the same
+way as they listen to vespers.</p>
+
+
+<h4><a name="p_9" id="p_9"></a>9</h4>
+
+<p>When we wish to correct with advantage, and to show another
+that he errs, we must notice from what side he views the matter,
+for on that side it is usually true, and admit that truth to him,
+but reveal to him the side on which it is false. He is satisfied
+with that, for he sees that he was not mistaken, and that he
+only failed to see all sides. Now, no one is offended at not
+seeing everything; but one does not like to be mistaken, and
+that perhaps arises from the fact that man naturally cannot
+see everything, and that naturally he cannot err in the side he
+looks at, since the perceptions of our senses are always true.</p>
+
+
+<h4><a name="p_10" id="p_10"></a>10</h4>
+
+<p>People are generally better persuaded by the reasons which
+they have themselves discovered than by those which have
+come into the mind of others.</p>
+
+
+<h4><a name="p_11" id="p_11"></a>11</h4>
+
+<p>All great amusements are dangerous to the Christian life;
+but among all those which the world has invented there is none<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span>
+more to be feared than the theatre. It is a representation of
+the passions so natural and so delicate that it excites them and
+gives birth to them in our hearts, and, above all, to that of love,
+principally when it is represented as very chaste and virtuous.
+For the more innocent it appears to innocent souls, the more
+they are likely to be touched by it. Its violence pleases our
+self-love, which immediately forms a desire to produce the
+same effects which are seen so well represented; and, at the
+same time, we make ourselves a conscience founded on the
+propriety of the feelings which we see there, by which the
+fear of pure souls is removed, since they imagine that it cannot
+hurt their purity to love with a love which seems to them
+so reasonable.</p>
+
+<p>So we depart from the theatre with our heart so filled with
+all the beauty and tenderness of love, the soul and the mind
+so persuaded of its innocence, that we are quite ready to receive
+its first impressions, or rather to seek an opportunity of awakening
+them in the heart of another, in order that we may receive
+the same pleasures and the same sacrifices which we have seen
+so well represented in the theatre.</p>
+
+
+<h4><a name="p_12" id="p_12"></a>12</h4>
+
+<p>Scaramouch,<a name="FNanchor_5_9" id="FNanchor_5_9"></a><a href="#Footnote_5_9" class="fnanchor">[5]</a> who only thinks of one thing.</p>
+
+<p>The doctor,<a name="FNanchor_6_10" id="FNanchor_6_10"></a><a href="#Footnote_6_10" class="fnanchor">[6]</a> who speaks for a quarter of an hour after he has
+said everything, so full is he of the desire of talking.</p>
+
+
+<h4><a name="p_13" id="p_13"></a>13</h4>
+
+<p>One likes to see the error, the passion of Cleobuline,<a name="FNanchor_7_11" id="FNanchor_7_11"></a><a href="#Footnote_7_11" class="fnanchor">[7]</a> because
+she is unconscious of it. She would be displeasing, if she were
+not deceived.</p>
+
+
+<h4><a name="p_14" id="p_14"></a>14</h4>
+
+<p>When a natural discourse paints a passion or an effect, one
+feels within oneself the truth of what one reads, which was there
+before, although one did not know it. Hence one is inclined
+to love him who makes us feel it, for he has not shown us his
+own riches, but ours. And thus this benefit renders him pleasing
+to us, besides that such community of intellect as we have with
+him necessarily inclines the heart to love.</p>
+
+
+<h4><a name="p_15" id="p_15"></a>15</h4>
+
+<p>Eloquence, which persuades by sweetness, not by authority;
+as a tyrant, not as a king.<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span></p>
+
+
+<h4><a name="p_16" id="p_16"></a>16</h4>
+
+<p>Eloquence is an art of saying things in such a way&mdash;(1) that
+those to whom we speak may listen to them without pain and
+with pleasure; (2) that they feel themselves interested, so that
+self-love leads them more willingly to reflection upon it.</p>
+
+<p>It consists, then, in a correspondence which we seek to
+establish between the head and the heart of those to whom we
+speak on the one hand, and, on the other, between the thoughts
+and the expressions which we employ. This assumes that we
+have studied well the heart of man so as to know all its powers,
+and then to find the just proportions of the discourse which we
+wish to adapt to them. We must put ourselves in the place
+of those who are to hear us, and make trial on our own heart
+of the turn which we give to our discourse in order to see
+whether one is made for the other, and whether we can assure
+ourselves that the hearer will be, as it were, forced to surrender.
+We ought to restrict ourselves, so far as possible, to the simple
+and natural, and not to magnify that which is little, or belittle
+that which is great. It is not enough that a thing be beautiful;
+it must be suitable to the subject, and there must be in it
+nothing of excess or defect.</p>
+
+
+<h4><a name="p_17" id="p_17"></a>17</h4>
+
+<p>Rivers are roads which move,<a name="FNanchor_8_12" id="FNanchor_8_12"></a><a href="#Footnote_8_12" class="fnanchor">[8]</a> and which carry us whither
+we desire to go.</p>
+
+
+<h4><a name="p_18" id="p_18"></a>18</h4>
+
+<p>When we do not know the truth of a thing, it is of advantage
+that there should exist a common error which determines the
+mind of man, as, for example, the moon, to which is attributed
+the change of seasons, the progress of diseases, etc. For the
+chief malady of man is restless curiosity about things which he
+cannot understand; and it is not so bad for him to be in error
+as to be curious to no purpose.</p>
+
+<p>The manner in which Epictetus, Montaigne, and Salomon
+de Tultie<a name="FNanchor_9_13" id="FNanchor_9_13"></a><a href="#Footnote_9_13" class="fnanchor">[9]</a> wrote, is the most usual, the most suggestive, the
+most remembered, and the oftenest quoted; because it is entirely
+composed of thoughts born from the common talk of life. As
+when we speak of the common error which exists among men
+that the moon is the cause of everything, we never fail to say
+that Salomon de Tultie says that when we do not know the<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span>
+truth of a thing, it is of advantage that there should exist a
+common error, etc.; which is the thought above.</p>
+
+
+<h4><a name="p_19" id="p_19"></a>19</h4>
+
+<p>The last thing one settles in writing a book is what one
+should put in first.</p>
+
+
+<h4><a name="p_20" id="p_20"></a>20</h4>
+
+<p><i>Order.</i>&mdash;Why should I undertake to divide my virtues into four
+rather than into six? Why should I rather establish virtue in
+four, in two, in one? Why into <i>Abstine et sustine</i><a name="FNanchor_10_14" id="FNanchor_10_14"></a><a href="#Footnote_10_14" class="fnanchor">[10]</a> rather than
+into "Follow Nature,"<a name="FNanchor_11_15" id="FNanchor_11_15"></a><a href="#Footnote_11_15" class="fnanchor">[11]</a> or, "Conduct your private affairs without
+injustice," as Plato,<a name="FNanchor_12_16" id="FNanchor_12_16"></a><a href="#Footnote_12_16" class="fnanchor">[12]</a> or anything else? But there, you will
+say, everything is contained in one word. Yes, but it is useless
+without explanation, and when we come to explain it, as soon
+as we unfold this maxim which contains all the rest, they
+emerge in that first confusion which you desired to avoid. So,
+when they are all included in one, they are hidden and useless,
+as in a chest, and never appear save in their natural confusion.
+Nature has established them all without including one in
+the other.</p>
+
+
+<h4><a name="p_21" id="p_21"></a>21</h4>
+
+<p>Nature has made all her truths independent of one another.
+Our art makes one dependent on the other. But this is not
+natural. Each keeps its own place.</p>
+
+
+<h4><a name="p_22" id="p_22"></a>22</h4>
+
+<p>Let no one say that I have said nothing new; the arrangement
+of the subject is new. When we play tennis, we both play with
+the same ball, but one of us places it better.</p>
+
+<p>I had as soon it said that I used words employed before.
+And in the same way if the same thoughts in a different arrangement
+do not form a different discourse, no more do the same
+words in their different arrangement form different thoughts!</p>
+
+
+<h4><a name="p_23" id="p_23"></a>23</h4>
+
+<p>Words differently arranged have a different meaning, and
+meanings differently arranged have different effects.</p>
+
+
+<h4><a name="p_24" id="p_24"></a>24</h4>
+
+<p><i>Language.</i>&mdash;We should not turn the mind from one thing to
+another, except for relaxation, and that when it is necessary<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span>
+and the time suitable, and not otherwise. For he that relaxes
+out of season wearies, and he who wearies us out of season
+makes us languid, since we turn quite away. So much does our
+perverse lust like to do the contrary of what those wish to obtain
+from us without giving us pleasure, the coin for which we will
+do whatever is wanted.</p>
+
+
+<h4><a name="p_25" id="p_25"></a>25</h4>
+
+<p><i>Eloquence.</i>&mdash;It requires the pleasant and the real; but the
+pleasant must itself be drawn from the true.</p>
+
+
+<h4><a name="p_26" id="p_26"></a>26</h4>
+
+<p>Eloquence is a painting of thought; and thus those who,
+after having painted it, add something more, make a picture
+instead of a portrait.</p>
+
+
+<h4><a name="p_27" id="p_27"></a>27</h4>
+
+<p><i>Miscellaneous. Language.</i>&mdash;Those who make antitheses by
+forcing words are like those who make false windows for symmetry.
+Their rule is not to speak accurately, but to make
+apt figures of speech.</p>
+
+
+<h4><a name="p_28" id="p_28"></a>28</h4>
+
+<p>Symmetry is what we see at a glance; based on the fact that
+there is no reason for any difference, and based also on the face
+of man; whence it happens that symmetry is only wanted in
+breadth, not in height or depth.</p>
+
+
+<h4><a name="p_29" id="p_29"></a>29</h4>
+
+<p>When we see a natural style, we are astonished and delighted;
+for we expected to see an author, and we find a man. Whereas
+those who have good taste, and who seeing a book expect to
+find a man, are quite surprised to find an author. <i>Plus poetice
+quam humane locutus es.</i> Those honour Nature well, who teach
+that she can speak on everything, even on theology.</p>
+
+
+<h4><a name="p_30" id="p_30"></a>30</h4>
+
+<p>We only consult the ear because the heart is wanting. The
+rule is uprightness.</p>
+
+<p>Beauty of omission, of judgment.<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span></p>
+
+
+<h4><a name="p_31" id="p_31"></a>31</h4>
+
+<p>All the false beauties which we blame in Cicero have their
+admirers, and in great number.</p>
+
+
+<h4><a name="p_32" id="p_32"></a>32</h4>
+
+<p>There is a certain standard of grace and beauty which consists
+in a certain relation between our nature, such as it is, weak or
+strong, and the thing which pleases us.</p>
+
+<p>Whatever is formed according to this standard pleases us, be
+it house, song, discourse, verse, prose, woman, birds, rivers,
+trees, rooms, dress, etc. Whatever is not made according to
+this standard displeases those who have good taste.</p>
+
+<p>And as there is a perfect relation between a song and a house
+which are made after a good model, because they are like this
+good model, though each after its kind; even so there is a perfect
+relation between things made after a bad model. Not that the
+bad model is unique, for there are many; but each bad sonnet,
+for example, on whatever false model it is formed, is just like a
+woman dressed after that model.</p>
+
+<p>Nothing makes us understand better the ridiculousness of a
+false sonnet than to consider nature and the standard, and then
+to imagine a woman or a house made according to that standard.</p>
+
+
+<h4><a name="p_33" id="p_33"></a>33</h4>
+
+<p><i>Poetical beauty.</i>&mdash;As we speak of poetical beauty, so ought we
+to speak of mathematical beauty and medical beauty. But
+we do not do so; and the reason is that we know well what is the
+object of mathematics, and that it consists in proofs, and what
+is the object of medicine, and that it consists in healing. But
+we do not know in what grace consists, which is the object of
+poetry. We do not know the natural model which we ought to
+imitate; and through lack of this knowledge, we have coined
+fantastic terms, "The golden age," "The wonder of our times,"
+"Fatal," etc., and call this jargon poetical beauty.<a name="FNanchor_13_17" id="FNanchor_13_17"></a><a href="#Footnote_13_17" class="fnanchor">[13]</a></p>
+
+<p>But whoever imagines a woman after this model, which
+consists in saying little things in big words, will see a pretty
+girl adorned with mirrors and chains, at whom he will smile;
+because we know better wherein consists the charm of woman
+than the charm of verse. But those who are ignorant would
+admire her in this dress, and there are many villages in which
+she would be taken for the queen; hence we call sonnets made
+after this model "Village Queens."<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span></p>
+
+
+<h4><a name="p_34" id="p_34"></a>34</h4>
+
+<p>No one passes in the world as skilled in verse unless he has
+put up the sign of a poet, a mathematician, etc. But educated
+people do not want a sign, and draw little distinction between
+the trade of a poet and that of an embroiderer.</p>
+
+<p>People of education are not called poets or mathematicians,
+etc.; but they are all these, and judges of all these. No one
+guesses what they are. When they come into society, they talk
+on matters about which the rest are talking. We do not observe
+in them one quality rather than another, save when they have
+to make use of it. But then we remember it, for it is characteristic
+of such persons that we do not say of them that they are
+fine speakers, when it is not a question of oratory, and that we
+say of them that they are fine speakers, when it is such a
+question.</p>
+
+<p>It is therefore false praise to give a man when we say of him,
+on his entry, that he is a very clever poet; and it is a bad sign
+when a man is not asked to give his judgment on some verses.</p>
+
+
+<h4><a name="p_35" id="p_35"></a>35</h4>
+
+<p>We should not be able to say of a man, "He is a mathematician,"
+or "a preacher," or "eloquent"; but that he is "a
+gentleman." That universal quality alone pleases me. It is
+a bad sign when, on seeing a person, you remember his book.
+I would prefer you to see no quality till you meet it and have
+occasion to use it (<i>Ne quid nimis</i><a name="FNanchor_14_18" id="FNanchor_14_18"></a><a href="#Footnote_14_18" class="fnanchor">[14]</a>), for fear some one quality
+prevail and designate the man. Let none think him a fine
+speaker, unless oratory be in question, and then let them think it.</p>
+
+
+<h4><a name="p_36" id="p_36"></a>36</h4>
+
+<p>Man is full of wants: he loves only those who can satisfy
+them all. "This one is a good mathematician," one will say.
+But I have nothing to do with mathematics; he would take me
+for a proposition. "That one is a good soldier." He would
+take me for a besieged town. I need, then, an upright man
+who can accommodate himself generally to all my wants.</p>
+
+
+<h4><a name="p_37" id="p_37"></a>37</h4>
+
+<p>[Since we cannot be universal and know all that is to be
+known of everything, we ought to know a little about everything.
+For it is far better to know something about everything<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span>
+than to know all about one thing. This universality is the
+best. If we can have both, still better; but if we must choose,
+we ought to choose the former. And the world feels this and
+does so; for the world is often a good judge.]</p>
+
+
+<h4><a name="p_38" id="p_38"></a>38</h4>
+
+<p>A poet and not an honest man.</p>
+
+
+<h4><a name="p_39" id="p_39"></a>39</h4>
+
+<p>If lightning fell on low places, etc., poets, and those who
+can only reason about things of that kind, would lack proofs.</p>
+
+
+<h4><a name="p_40" id="p_40"></a>40</h4>
+
+<p>If we wished to prove the examples which we take to prove
+other things, we should have to take those other things to be
+examples; for, as we always believe the difficulty is in what
+we wish to prove, we find the examples clearer and a help to
+demonstration.</p>
+
+<p>Thus when we wish to demonstrate a general theorem, we
+must give the rule as applied to a particular case; but if we wish
+to demonstrate a particular case, we must begin with the general
+rule. For we always find the thing obscure which we wish to
+prove, and that clear which we use for the proof; for, when a
+thing is put forward to be proved, we first fill ourselves with the
+imagination that it is therefore obscure, and on the contrary
+that what is to prove it is clear, and so we understand it easily.</p>
+
+
+<h4><a name="p_41" id="p_41"></a>41</h4>
+
+<p><i>Epigrams of Martial.</i>&mdash;Man loves malice, but not against
+one-eyed men nor the unfortunate, but against the fortunate
+and proud. People are mistaken in thinking otherwise.</p>
+
+<p>For lust is the source of all our actions, and humanity, etc.
+We must please those who have humane and tender feelings.
+That epigram about two one-eyed people is worthless,<a name="FNanchor_15_19" id="FNanchor_15_19"></a><a href="#Footnote_15_19" class="fnanchor">[15]</a> for it
+does not console them, and only gives a point to the author's
+glory. All that is only for the sake of the author is worthless.
+<i>Ambitiosa recident ornamenta</i>.<a name="FNanchor_16_20" id="FNanchor_16_20"></a><a href="#Footnote_16_20" class="fnanchor">[16]</a></p>
+
+
+<h4><a name="p_42" id="p_42"></a>42</h4>
+
+<p>To call a king "Prince" is pleasing, because it diminishes
+his rank.<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span></p>
+
+
+<h4><a name="p_43" id="p_43"></a>43</h4>
+
+<p>Certain authors, speaking of their works, say, "My book,"
+"My commentary," "My history," etc. They resemble middle-class
+people who have a house of their own, and always have
+"My house" on their tongue. They would do better to say,
+"Our book," "Our commentary," "Our history," etc., because
+there is in them usually more of other people's than their own.</p>
+
+
+<h4><a name="p_44" id="p_44"></a>44</h4>
+
+<p>Do you wish people to believe good of you? Don't speak.</p>
+
+
+<h4><a name="p_45" id="p_45"></a>45</h4>
+
+<p>Languages are ciphers, wherein letters are not changed into
+letters, but words into words, so that an unknown language
+is decipherable.</p>
+
+
+<h4><a name="p_46" id="p_46"></a>46</h4>
+
+<p>A maker of witticisms, a bad character.</p>
+
+
+<h4><a name="p_47" id="p_47"></a>47</h4>
+
+<p>There are some who speak well and write badly. For the
+place and the audience warm them, and draw from their minds
+more than they think of without that warmth.</p>
+
+
+<h4><a name="p_48" id="p_48"></a>48</h4>
+
+<p>When we find words repeated in a discourse, and, in trying
+to correct them, discover that they are so appropriate that
+we would spoil the discourse, we must leave them alone. This
+is the test; and our attempt is the work of envy, which is blind,
+and does not see that repetition is not in this place a fault; for
+there is no general rule.</p>
+
+
+<h4><a name="p_49" id="p_49"></a>49</h4>
+
+<p>To mask nature and disguise her. No more king, pope,
+bishop&mdash;but <i>august monarch</i>, etc.; not Paris&mdash;<i>the capital of the
+kingdom</i>. There are places in which we ought to call Paris,
+Paris, and others in which we ought to call it the capital of
+the kingdom.</p>
+
+
+<h4><a name="p_50" id="p_50"></a>50</h4>
+
+<p>The same meaning changes with the words which express it.
+Meanings receive their dignity from words instead of giving it
+to them. Examples should be sought....<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span></p>
+
+
+<h4><a name="p_51" id="p_51"></a>51</h4>
+
+<p>Sceptic, for obstinate.</p>
+
+
+<h4><a name="p_52" id="p_52"></a>52</h4>
+
+<p>No one calls another a Cartesian<a name="FNanchor_17_21" id="FNanchor_17_21"></a><a href="#Footnote_17_21" class="fnanchor">[17]</a> but he who is one himself,
+a pedant but a pedant, a provincial but a provincial; and I
+would wager it was the printer who put it on the title of
+<i>Letters to a Provincial</i>.</p>
+
+
+<h4><a name="p_53" id="p_53"></a>53</h4>
+
+<p>A carriage <i>upset</i> or <i>overturned</i>, according to the meaning
+<i>To spread abroad</i> or <i>upset</i>, according to the meaning. (The
+argument by force of M. le Ma&icirc;tre<a name="FNanchor_18_22" id="FNanchor_18_22"></a><a href="#Footnote_18_22" class="fnanchor">[18]</a> over the friar.)</p>
+
+
+<h4><a name="p_54" id="p_54"></a>54</h4>
+
+<p><i>Miscellaneous.</i>&mdash;A form of speech, "I should have liked to
+apply myself to that."</p>
+
+
+<h4><a name="p_55" id="p_55"></a>55</h4>
+
+<p>The <i>aperitive</i> virtue of a key, the <i>attractive</i> virtue of a hook.</p>
+
+
+<h4><a name="p_56" id="p_56"></a>56</h4>
+
+<p>To guess: "The part that I take in your trouble." The
+Cardinal<a name="FNanchor_19_23" id="FNanchor_19_23"></a><a href="#Footnote_19_23" class="fnanchor">[19]</a> did not want to be guessed.</p>
+
+<p>"My mind is disquieted." <i>I am disquieted</i> is better.</p>
+
+
+<h4><a name="p_57" id="p_57"></a>57</h4>
+
+<p>I always feel uncomfortable under such compliments as
+these: "I have given you a great deal of trouble," "I am afraid
+I am boring you," "I fear this is too long." We either carry
+our audience with us, or irritate them.</p>
+
+
+<h4><a name="p_58" id="p_58"></a>58</h4>
+
+<p>You are ungraceful: "Excuse me, pray." Without that
+excuse I would not have known there was anything amiss.
+"With reverence be it spoken...." The only thing bad is
+their excuse.</p>
+
+
+<h4><a name="p_59" id="p_59"></a>59</h4>
+
+<p>"To extinguish the torch of sedition"; too luxuriant. "The
+restlessness of his genius"; two superfluous grand words.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span></p>
+<h2><a name="SECTION_II" id="SECTION_II"></a>SECTION II</h2>
+
+<h3>THE MISERY OF MAN WITHOUT GOD</h3>
+
+
+<h4><a name="p_60" id="p_60"></a>60</h4>
+
+<p><i>First part</i>: Misery of man without God.</p>
+
+<p><i>Second part</i>: Happiness of man with God.</p>
+
+<p>Or, <i>First part</i>: That nature is corrupt. Proved by nature
+itself.</p>
+
+<p><i>Second part</i>: That there is a Redeemer. Proved by
+Scripture.</p>
+
+
+<h4><a name="p_61" id="p_61"></a>61</h4>
+
+<p><i>Order.</i>&mdash;I might well have taken this discourse in an order
+like this: to show the vanity of all conditions of men, to show
+the vanity of ordinary lives, and then the vanity of philosophic
+lives, sceptics, stoics; but the order would not have been kept.
+I know a little what it is, and how few people understand it.
+No human science can keep it. Saint Thomas<a name="FNanchor_20_24" id="FNanchor_20_24"></a><a href="#Footnote_20_24" class="fnanchor">[20]</a> did not keep
+it. Mathematics keep it, but they are useless on account of
+their depth.</p>
+
+
+<h4><a name="p_62" id="p_62"></a>62</h4>
+
+<p><i>Preface to the first part.</i>&mdash;To speak of those who have treated
+of the knowledge of self; of the divisions of Charron,<a name="FNanchor_21_25" id="FNanchor_21_25"></a><a href="#Footnote_21_25" class="fnanchor">[21]</a> which
+sadden and weary us; of the confusion of Montaigne;<a name="FNanchor_22_26" id="FNanchor_22_26"></a><a href="#Footnote_22_26" class="fnanchor">[22]</a> that he
+was quite aware of his want of method, and shunned it by
+jumping from subject to subject; that he sought to be fashionable.</p>
+
+<p>His foolish project of describing himself! And this not
+casually and against his maxims, since every one makes mistakes,
+but by his maxims themselves, and by first and chief design.
+For to say silly things by chance and weakness is a common
+misfortune; but to say them intentionally is intolerable, and
+to say such as that ...</p>
+
+
+<h4><a name="p_63" id="p_63"></a>63</h4>
+
+<p><i>Montaigne.</i>&mdash;Montaigne's faults are great. Lewd words; this
+is bad, notwithstanding Mademoiselle de Gournay.<a name="FNanchor_23_27" id="FNanchor_23_27"></a><a href="#Footnote_23_27" class="fnanchor">[23]</a> Credulous;<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span>
+<i>people without eyes</i>.<a name="FNanchor_24_28" id="FNanchor_24_28"></a><a href="#Footnote_24_28" class="fnanchor">[24]</a> Ignorant; <i>squaring the circle,<a name="FNanchor_25_29" id="FNanchor_25_29"></a><a href="#Footnote_25_29" class="fnanchor">[25]</a> a greater
+world</i>.<a name="FNanchor_26_30" id="FNanchor_26_30"></a><a href="#Footnote_26_30" class="fnanchor">[26]</a> His opinions on suicide, on death.<a name="FNanchor_27_31" id="FNanchor_27_31"></a><a href="#Footnote_27_31" class="fnanchor">[27]</a> He suggests an
+indifference about salvation, <i>without fear and without repentance</i>.<a name="FNanchor_28_32" id="FNanchor_28_32"></a><a href="#Footnote_28_32" class="fnanchor">[28]</a>
+As his book was not written with a religious purpose, he was
+not bound to mention religion; but it is always our duty not to
+turn men from it. One can excuse his rather free and licentious
+opinions on some relations of life (730,231)<a name="FNanchor_29_33" id="FNanchor_29_33"></a><a href="#Footnote_29_33" class="fnanchor">[29]</a>; but one cannot
+excuse his thoroughly pagan views on death, for a man must
+renounce piety altogether, if he does not at least wish to die
+like a Christian. Now, through the whole of his book his only
+conception of death is a cowardly and effeminate one.</p>
+
+
+<h4><a name="p_64" id="p_64"></a>64</h4>
+
+<p>It is not in Montaigne, but in myself, that I find all that
+I see in him.</p>
+
+
+<h4><a name="p_65" id="p_65"></a>65</h4>
+
+<p>What good there is in Montaigne can only have been acquired
+with difficulty. The evil that is in him, I mean apart from
+his morality, could have been corrected in a moment, if he had
+been informed that he made too much of trifles and spoke too
+much of himself.</p>
+
+
+<h4><a name="p_66" id="p_66"></a>66</h4>
+
+<p>One must know oneself. If this does not serve to discover
+truth, it at least serves as a rule of life, and there is nothing
+better.</p>
+
+
+<h4><a name="p_67" id="p_67"></a>67</h4>
+
+<p><i>The vanity of the sciences.</i>&mdash;Physical science will not console
+me for the ignorance of morality in the time of affliction. But
+the science of ethics will always console me for the ignorance
+of the physical sciences.</p>
+
+
+<h4><a name="p_68" id="p_68"></a>68</h4>
+
+<p>Men are never taught to be gentlemen, and are taught everything
+else; and they never plume themselves so much on the
+rest of their knowledge as on knowing how to be gentlemen.
+They only plume themselves on knowing the one thing they do
+not know.<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span></p>
+
+
+<h4><a name="p_69" id="p_69"></a>69</h4>
+
+<p><i>The infinites, the mean.</i>&mdash;When we read too fast or too slowly,
+we understand nothing.</p>
+
+
+<h4><a name="p_70" id="p_70"></a>70</h4>
+
+<p><i>Nature</i> ...&mdash;[Nature has set us so well in the centre, that
+if we change one side of the balance, we change the other also.
+<i>I act.</i> Τά ζῶα τρέχει This makes me believe that the springs
+in our brain are so adjusted that he who touches one touches
+also its contrary.]</p>
+
+
+<h4><a name="p_71" id="p_71"></a>71</h4>
+
+<p>Too much and too little wine. Give him none, he cannot
+find truth; give him too much, the same.</p>
+
+
+<h4><a name="p_72" id="p_72"></a>72</h4>
+
+<p><i>Man's disproportion.</i>&mdash;[This is where our innate knowledge
+leads us. If it be not true, there is no truth in man; and if it be
+true, he finds therein great cause for humiliation, being compelled
+to abase himself in one way or another. And since he
+cannot exist without this knowledge, I wish that, before entering
+on deeper researches into nature, he would consider her both
+seriously and at leisure, that he would reflect upon himself also,
+and knowing what proportion there is ...] Let man then
+contemplate the whole of nature in her full and grand majesty,
+and turn his vision from the low objects which surround him.
+Let him gaze on that brilliant light, set like an eternal lamp to
+illumine the universe; let the earth appear to him a point in
+comparison with the vast circle described by the sun; and let
+him wonder at the fact that this vast circle is itself but a very
+fine point in comparison with that described by the stars in their
+revolution round the firmament. But if our view be arrested
+there, let our imagination pass beyond; it will sooner exhaust
+the power of conception than nature that of supplying material
+for conception. The whole visible world is only an imperceptible
+atom in the ample bosom of nature. No idea approaches
+it. We may enlarge our conceptions beyond all imaginable
+space; we only produce atoms in comparison with the reality of
+things. It is an infinite sphere, the centre of which is everywhere,
+the circumference nowhere.<a name="FNanchor_30_34" id="FNanchor_30_34"></a><a href="#Footnote_30_34" class="fnanchor">[30]</a> In short it is the greatest
+sensible mark of the almighty power of God, that imagination
+loses itself in that thought.<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span></p>
+
+<p>Returning to himself, let man consider what he is in comparison
+with all existence; let him regard himself as lost in this
+remote corner of nature; and from the little cell in which he
+finds himself lodged, I mean the universe, let him estimate at
+their true value the earth, kingdoms, cities, and himself. What
+is a man in the Infinite?</p>
+
+<p>But to show him another prodigy equally astonishing, let
+him examine the most delicate things he knows. Let a mite
+be given him, with its minute body and parts incomparably
+more minute, limbs with their joints, veins in the limbs, blood
+in the veins, humours in the blood, drops in the humours,
+vapours in the drops. Dividing these last things again, let
+him exhaust his powers of conception, and let the last object at
+which he can arrive be now that of our discourse. Perhaps he
+will think that here is the smallest point in nature. I will let
+him see therein a new abyss. I will paint for him not only the
+visible universe, but all that he can conceive of nature's immensity
+in the womb of this abridged atom. Let him see
+therein an infinity of universes, each of which has its firmament,
+its planets, its earth, in the same proportion as in the visible
+world; in each earth animals, and in the last mites, in which he
+will find again all that the first had, finding still in these others
+the same thing without end and without cessation. Let him
+lose himself in wonders as amazing in their littleness as the
+others in their vastness. For who will not be astounded at the
+fact that our body, which a little while ago was imperceptible in
+the universe, itself imperceptible in the bosom of the whole, is
+now a colossus, a world, or rather a whole, in respect of the
+nothingness which we cannot reach? He who regards himself
+in this light will be afraid of himself, and observing himself
+sustained in the body given him by nature between those
+two abysses of the Infinite and Nothing, will tremble at
+the sight of these marvels; and I think that, as his
+curiosity changes into admiration, he will be more disposed
+to contemplate them in silence than to examine them with
+presumption.</p>
+
+<p>For in fact what is man in nature? A Nothing in comparison
+with the Infinite, an All in comparison with the Nothing, a
+mean between nothing and everything. Since he is infinitely
+removed from comprehending the extremes, the end of things
+and their beginning are hopelessly hidden from him in an
+impenetrable secret, he is equally incapable of seeing the<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span>
+Nothing from which he was made, and the Infinite in which he
+is swallowed up.</p>
+
+<p>What will he do then, but perceive the appearance of the
+middle of things, in an eternal despair of knowing either their
+beginning or their end. All things proceed from the Nothing,
+and are borne towards the Infinite. Who will follow these
+marvellous processes? The Author of these wonders understands
+them. None other can do so.</p>
+
+<p>Through failure to contemplate these Infinites, men have
+rashly rushed into the examination of nature, as though they
+bore some proportion to her. It is strange that they have
+wished to understand the beginnings of things, and thence to
+arrive at the knowledge of the whole, with a presumption as
+infinite as their object. For surely this design cannot be
+formed without presumption or without a capacity infinite
+like nature.</p>
+
+<p>If we are well informed, we understand that, as nature has
+graven her image and that of her Author on all things, they
+almost all partake of her double infinity. Thus we see that all
+the sciences are infinite in the extent of their researches. For
+who doubts that geometry, for instance, has an infinite infinity
+of problems to solve? They are also infinite in the multitude
+and fineness of their premises; for it is clear that those which are
+put forward as ultimate are not self-supporting, but are based
+on others which, again having others for their support, do
+not permit of finality. But we represent some as ultimate for
+reason, in the same way as in regard to material objects we
+call that an indivisible point beyond which our senses can no
+longer perceive anything, although by its nature it is infinitely
+divisible.</p>
+
+<p>Of these two Infinites of science, that of greatness is the most
+palpable, and hence a few persons have pretended to know all
+things. "I will speak of the whole,"<a name="FNanchor_31_35" id="FNanchor_31_35"></a><a href="#Footnote_31_35" class="fnanchor">[31]</a> said Democritus.</p>
+
+<p>But the infinitely little is the least obvious. Philosophers
+have much oftener claimed to have reached it, and it is here
+they have all stumbled. This has given rise to such common
+titles as <i>First Principles</i>, <i>Principles of Philosophy</i>,<a name="FNanchor_32_36" id="FNanchor_32_36"></a><a href="#Footnote_32_36" class="fnanchor">[32]</a> and the like,
+as ostentatious in fact, though not in appearance, as that one
+which blinds us, <i>De omni scibili</i>.<a name="FNanchor_33_37" id="FNanchor_33_37"></a><a href="#Footnote_33_37" class="fnanchor">[33]</a></p>
+
+<p>We naturally believe ourselves far more capable of reaching
+the centre of things than of embracing their circumference.
+The visible extent of the world visibly exceeds us; but as we<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span>
+exceed little things, we think ourselves more capable of knowing
+them. And yet we need no less capacity for attaining the
+Nothing than the All. Infinite capacity is required for both,
+and it seems to me that whoever shall have understood the
+ultimate principles of being might also attain to the knowledge
+of the Infinite. The one depends on the other, and one leads
+to the other. These extremes meet and reunite by force of
+distance, and find each other in God, and in God alone.</p>
+
+<p>Let us then take our compass; we are something, and we are
+not everything. The nature of our existence hides from us
+the knowledge of first beginnings which are born of the Nothing;
+and the littleness of our being conceals from us the sight of
+the Infinite.</p>
+
+<p>Our intellect holds the same position in the world of thought
+as our body occupies in the expanse of nature.</p>
+
+<p>Limited as we are in every way, this state which holds the
+mean between two extremes is present in all our impotence.
+Our senses perceive no extreme. Too much sound deafens us;
+too much light dazzles us; too great distance or proximity
+hinders our view. Too great length and too great brevity of
+discourse tend to obscurity; too much truth is paralysing (I
+know some who cannot understand that to take four from
+nothing leaves nothing). First principles are too self-evident
+for us; too much pleasure disagrees with us. Too many concords
+are annoying in music; too many benefits irritate us; we wish
+to have the wherewithal to over-pay our debts. <i>Beneficia eo
+usque l&aelig;ta sunt dum videntur exsolvi posse; ubi multum antevenere,
+pro gratia odium redditur.</i><a name="FNanchor_34_38" id="FNanchor_34_38"></a><a href="#Footnote_34_38" class="fnanchor">[34]</a> We feel neither extreme heat nor
+extreme cold. Excessive qualities are prejudicial to us and not
+perceptible by the senses; we do not feel but suffer them.
+Extreme youth and extreme age hinder the mind, as also too
+much and too little education. In short, extremes are for us
+as though they were not, and we are not within their notice.
+They escape us, or we them.</p>
+
+<p>This is our true state; this is what makes us incapable of
+certain knowledge and of absolute ignorance. We sail within
+a vast sphere, ever drifting in uncertainty, driven from end to
+end. When we think to attach ourselves to any point and to
+fasten to it, it wavers and leaves us; and if we follow it, it
+eludes our grasp, slips past us, and vanishes for ever. Nothing
+stays for us. This is our natural condition, and yet most
+contrary to our inclination; we burn with desire to find solid<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>
+ground and an ultimate sure foundation whereon to build a
+tower reaching to the Infinite. But our whole groundwork
+cracks, and the earth opens to abysses.</p>
+
+<p>Let us therefore not look for certainty and stability. Our
+reason is always deceived by fickle shadows; nothing can fix
+the finite between the two Infinites, which both enclose and
+fly from it.</p>
+
+<p>If this be well understood, I think that we shall remain at
+rest, each in the state wherein nature has placed him. As this
+sphere which has fallen to us as our lot is always distant from
+either extreme, what matters it that man should have a little
+more knowledge of the universe? If he has it, he but gets a
+little higher. Is he not always infinitely removed from the
+end, and is not the duration of our life equally removed from
+eternity, even if it lasts ten years longer?</p>
+
+<p>In comparison with these Infinites all finites are equal, and
+I see no reason for fixing our imagination on one more than
+on another. The only comparison which we make of ourselves
+to the finite is painful to us.</p>
+
+<p>If man made himself the first object of study, he would see
+how incapable he is of going further. How can a part know
+the whole? But he may perhaps aspire to know at least the
+parts to which he bears some proportion. But the parts of the
+world are all so related and linked to one another, that I believe it
+impossible to know one without the other and without the whole.</p>
+
+<p>Man, for instance, is related to all he knows. He needs a
+place wherein to abide, time through which to live, motion in
+order to live, elements to compose him, warmth and food to
+nourish him, air to breathe. He sees light; he feels bodies;
+in short, he is in a dependent alliance with everything. To
+know man, then, it is necessary to know how it happens that
+he needs air to live, and, to know the air, we must know how
+it is thus related to the life of man, etc. Flame cannot exist
+without air; therefore to understand the one, we must understand
+the other.</p>
+
+<p>Since everything then is cause and effect, dependent and
+supporting, mediate and immediate, and all is held together by
+a natural though imperceptible chain, which binds together
+things most distant and most different, I hold it equally impossible
+to know the parts without knowing the whole, and to
+know the whole without knowing the parts in detail.</p>
+
+<p>[The eternity of things in itself or in God must also astonish<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span>
+our brief duration. The fixed and constant immobility of
+nature, in comparison with the continual change which goes on
+within us, must have the same effect.]</p>
+
+<p>And what completes our incapability of knowing things, is
+the fact that they are simple, and that we are composed of two
+opposite natures, different in kind, soul and body. For it is
+impossible that our rational part should be other than spiritual;
+and if any one maintain that we are simply corporeal, this
+would far more exclude us from the knowledge of things, there
+being nothing so inconceivable as to say that matter knows
+itself. It is impossible to imagine how it should know itself.</p>
+
+<p>So if we are simply material, we can know nothing at all;
+and if we are composed of mind and matter, we cannot know
+perfectly things which are simple, whether spiritual or corporeal.
+Hence it comes that almost all philosophers have confused ideas
+of things, and speak of material things in spiritual terms, and
+of spiritual things in material terms. For they say boldly that
+bodies have a tendency to fall, that they seek after their centre,
+that they fly from destruction, that they fear the void, that they
+have inclinations, sympathies, antipathies, all of which attributes
+pertain only to mind. And in speaking of minds, they
+consider them as in a place, and attribute to them movement
+from one place to another; and these are qualities which belong
+only to bodies.</p>
+
+<p>Instead of receiving the ideas of these things in their purity,
+we colour them with our own qualities, and stamp with our composite
+being all the simple things which we contemplate.</p>
+
+<p>Who would not think, seeing us compose all things of mind
+and body, but that this mixture would be quite intelligible to
+us? Yet it is the very thing we least understand. Man is
+to himself the most wonderful object in nature; for he cannot
+conceive what the body is, still less what the mind is, and
+least of all how a body should be united to a mind. This is
+the consummation of his difficulties, and yet it is his very
+being. <i>Modus quo corporibus adh&aelig;rent spiritus comprehendi ab
+hominibus non potest, et hoc tamen homo est</i>.<a name="FNanchor_35_39" id="FNanchor_35_39"></a><a href="#Footnote_35_39" class="fnanchor">[35]</a> Finally, to complete
+the proof of our weakness, I shall conclude with these
+two considerations....</p>
+
+
+<h4><a name="p_73" id="p_73"></a>73</h4>
+
+<p>[But perhaps this subject goes beyond the capacity of reason.
+Let us therefore examine her solutions to problems within her<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span>
+powers. If there be anything to which her own interest must
+have made her apply herself most seriously, it is the inquiry
+into her own sovereign good. Let us see, then, wherein these
+strong and clear-sighted souls have placed it, and whether
+they agree.</p>
+
+<p>One says that the sovereign good consists in virtue, another
+in pleasure, another in the knowledge of nature, another in
+truth, <i>Felix qui potuit rerum cognoscere causas</i>,<a name="FNanchor_36_40" id="FNanchor_36_40"></a><a href="#Footnote_36_40" class="fnanchor">[36]</a> another in
+total ignorance, another in indolence, others in disregarding
+appearances, another in wondering at nothing, <i>nihil admirari
+prope res una qu&aelig; possit facere et servare beatum</i>,<a name="FNanchor_37_41" id="FNanchor_37_41"></a><a href="#Footnote_37_41" class="fnanchor">[37]</a> and the true
+sceptics in their indifference, doubt, and perpetual suspense,
+and others, wiser, think to find a better definition. We are
+well satisfied.</p>
+
+<p><i>To transpose after the laws to the following title.</i></p>
+
+<p>We must see if this fine philosophy have gained nothing
+certain from so long and so intent study; perhaps at least the
+soul will know itself. Let us hear the rulers of the world on
+this subject. What have they thought of her substance? 394.<a name="FNanchor_38_42" id="FNanchor_38_42"></a><a href="#Footnote_38_42" class="fnanchor">[38]</a>
+Have they been more fortunate in locating her? 395.<a name="FNanchor_39_43" id="FNanchor_39_43"></a><a href="#Footnote_39_43" class="fnanchor">[39]</a> What have
+they found out about her origin, duration, and departure? 399.<a name="FNanchor_40_44" id="FNanchor_40_44"></a><a href="#Footnote_40_44" class="fnanchor">[40]</a></p>
+
+<p>Is then the soul too noble a subject for their feeble lights?
+Let us then abase her to matter and see if she knows whereof
+is made the very body which she animates, and those others
+which she contemplates and moves at her will. What have
+those great dogmatists, who are ignorant of nothing, known of
+this matter? <i>Harum sententiarum</i>,<a name="FNanchor_41_45" id="FNanchor_41_45"></a><a href="#Footnote_41_45" class="fnanchor">[41]</a> 393.</p>
+
+<p>This would doubtless suffice, if reason were reasonable. She
+is reasonable enough to admit that she has been unable to
+find anything durable, but she does not yet despair of reaching
+it; she is as ardent as ever in this search, and is confident she
+has within her the necessary powers for this conquest. We
+must therefore conclude, and, after having examined her powers
+in their effects, observe them in themselves, and see if she has
+a nature and a grasp capable of laying hold of the truth.]</p>
+
+
+<h4><a name="p_74" id="p_74"></a>74</h4>
+
+<p>A letter <i>On the Foolishness of Human Knowledge and
+Philosophy</i>.</p>
+
+<p>This letter before <i>Diversion</i>.</p>
+
+<p><i>Felix qui potuit ... Nihil admirari.</i><a name="FNanchor_42_46" id="FNanchor_42_46"></a><a href="#Footnote_42_46" class="fnanchor">[42]</a></p>
+
+<p>280 kinds of sovereign good in Montaigne.<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span><a name="FNanchor_43_47" id="FNanchor_43_47"></a><a href="#Footnote_43_47" class="fnanchor">[43]</a></p>
+
+
+<h4><a name="p_75" id="p_75"></a>75</h4>
+
+<p>Part I, 1, 2, c. 1, section 4.<a name="FNanchor_44_48" id="FNanchor_44_48"></a><a href="#Footnote_44_48" class="fnanchor">[44]</a></p>
+
+<p>[<i>Probability.</i>&mdash;It will not be difficult to put the case a stage
+lower, and make it appear ridiculous. To begin at the very
+beginning.] What is more absurd than to say that lifeless
+bodies have passions, fears, hatreds&mdash;that insensible bodies,
+lifeless and incapable of life, have passions which presuppose
+at least a sensitive soul to feel them, nay more, that the object
+of their dread is the void? What is there in the void that
+could make them afraid? Nothing is more shallow and ridiculous.
+This is not all; it is said that they have in themselves
+a source of movement to shun the void. Have they arms,
+legs, muscles, nerves?</p>
+
+
+<h4><a name="p_76" id="p_76"></a>76</h4>
+
+<p>To write against those who made too profound a study of
+science: Descartes.</p>
+
+
+<h4><a name="p_77" id="p_77"></a>77</h4>
+
+<p>I cannot forgive Descartes. In all his philosophy he would
+have been quite willing to dispense with God. But he had to
+make Him give a fillip to set the world in motion; beyond this,
+he has no further need of God.</p>
+
+
+<h4><a name="p_78" id="p_78"></a>78</h4>
+
+<p>Descartes useless and uncertain.</p>
+
+
+<h4><a name="p_79" id="p_79"></a>79</h4>
+
+<p>[<i>Descartes.</i>&mdash;We must say summarily: "This is made by
+figure and motion," for it is true. But to say what these are,
+and to compose the machine, is ridiculous. For it is useless,
+uncertain, and painful. And were it true, we do not think all
+philosophy is worth one hour of pain.]</p>
+
+
+<h4><a name="p_80" id="p_80"></a>80</h4>
+
+<p>How comes it that a cripple does not offend us, but that a
+fool does?<a name="FNanchor_45_49" id="FNanchor_45_49"></a><a href="#Footnote_45_49" class="fnanchor">[45]</a> Because a cripple recognises that we walk straight,
+whereas a fool declares that it is we who are silly; if it were not
+so, we should feel pity and not anger.</p>
+
+<p>Epictetus<a name="FNanchor_46_50" id="FNanchor_46_50"></a><a href="#Footnote_46_50" class="fnanchor">[46]</a> asks still more strongly: "Why are we not angry
+if we are told that we have a headache, and why are we angry
+if we are told that we reason badly, or choose wrongly?" The<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span>
+reason is that we are quite certain that we have not a headache,
+or are not lame, but we are not so sure that we make a true choice.
+So having assurance only because we see with our whole sight,
+it puts us into suspense and surprise when another with his
+whole sight sees the opposite, and still more so when a thousand
+others deride our choice. For we must prefer our own lights
+to those of so many others, and that is bold and difficult. There
+is never this contradiction in the feelings towards a cripple.</p>
+
+
+<h4><a name="p_81" id="p_81"></a>81</h4>
+
+<p>It is natural for the mind to believe, and for the will to love;<a name="FNanchor_47_51" id="FNanchor_47_51"></a><a href="#Footnote_47_51" class="fnanchor">[47]</a>
+so that, for want of true objects, they must attach themselves
+to false.</p>
+
+
+<h4><a name="p_82" id="p_82"></a>82</h4>
+
+<p><i>Imagination.</i><a name="FNanchor_48_52" id="FNanchor_48_52"></a><a href="#Footnote_48_52" class="fnanchor">[48]</a>&mdash;It is that deceitful part in man, that mistress
+of error and falsity, the more deceptive that she is not always so;
+for she would be an infallible rule of truth, if she were an infallible
+rule of falsehood. But being most generally false, she
+gives no sign of her nature, impressing the same character on
+the true and the false.</p>
+
+<p>I do not speak of fools, I speak of the wisest men; and it is
+among them that the imagination has the great gift of persuasion.
+Reason protests in vain; it cannot set a true value on things.</p>
+
+<p>This arrogant power, the enemy of reason, who likes to rule
+and dominate it, has established in man a second nature to show
+how all-powerful she is. She makes men happy and sad, healthy
+and sick, rich and poor; she compels reason to believe, doubt,
+and deny; she blunts the senses, or quickens them; she has her
+fools and sages; and nothing vexes us more than to see that she
+fills her devotees with a satisfaction far more full and entire than
+does reason. Those who have a lively imagination are a great
+deal more pleased with themselves than the wise can reasonably
+be. They look down upon men with haughtiness; they argue
+with boldness and confidence, others with fear and diffidence;
+and this gaiety of countenance often gives them the advantage
+in the opinion of the hearers, such favour have the imaginary
+wise in the eyes of judges of like nature. Imagination cannot
+make fools wise; but she can make them happy, to the envy of
+reason which can only make its friends miserable; the one covers
+them with glory, the other with shame.</p>
+
+<p>What but this faculty of imagination dispenses reputation,<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>
+awards respect and veneration to persons, works, laws, and the
+great? How insufficient are all the riches of the earth without
+her consent!</p>
+
+<p>Would you not say that this magistrate, whose venerable age
+commands the respect of a whole people, is governed by pure
+and lofty reason, and that he judges causes according to their
+true nature without considering those mere trifles which only
+affect the imagination of the weak? See him go to sermon, full
+of devout zeal, strengthening his reason with the ardour of his
+love. He is ready to listen with exemplary respect. Let the
+preacher appear, and let nature have given him a hoarse voice
+or a comical cast of countenance, or let his barber have given
+him a bad shave, or let by chance his dress be more dirtied than
+usual, then however great the truths he announces. I wager our
+senator loses his gravity.</p>
+
+<p>If the greatest philosopher in the world find himself upon a
+plank wider than actually necessary, but hanging over a precipice,
+his imagination will prevail, though his reason convince
+him of his safety.<a name="FNanchor_49_53" id="FNanchor_49_53"></a><a href="#Footnote_49_53" class="fnanchor">[49]</a> Many cannot bear the thought without a
+cold sweat. I will not state all its effects.</p>
+
+<p>Every one knows that the sight of cats or rats, the crushing
+of a coal, etc. may unhinge the reason. The tone of voice
+affects the wisest, and changes the force of a discourse or a poem.</p>
+
+<p>Love or hate alters the aspect of justice. How much greater
+confidence has an advocate, retained with a large fee, in the
+justice of his cause! How much better does his bold manner
+make his case appear to the judges, deceived as they are by
+appearances! How ludicrous is reason, blown with a breath in
+every direction!</p>
+
+<p>I should have to enumerate almost every action of men who
+scarce waver save under her assaults. For reason has been
+obliged to yield, and the wisest reason takes as her own principles
+those which the imagination of man has everywhere rashly
+introduced. [He who would follow reason only would be deemed
+foolish by the generality of men. We must judge by the
+opinion of the majority of mankind. Because it has pleased
+them, we must work all day for pleasures seen to be imaginary;
+and after sleep has refreshed our tired reason, we must forthwith
+start up and rush after phantoms, and suffer the impressions
+of this mistress of the world. This is one of the sources of error,
+but it is not the only one.]</p>
+
+<p>Our magistrates have known well this mystery. Their red<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>
+robes, the ermine in which they wrap themselves like furry cats,<a name="FNanchor_50_54" id="FNanchor_50_54"></a><a href="#Footnote_50_54" class="fnanchor">[50]</a>
+the courts in which they administer justice, the <i>fleurs-de-lis</i>, and
+all such august apparel were necessary; if the physicians had
+not their cassocks and their mules, if the doctors had not their
+square caps and their robes four times too wide, they would
+never have duped the world, which cannot resist so original an
+appearance. If magistrates had true justice, and if physicians
+had the true art of healing, they would have no occasion for
+square caps; the majesty of these sciences would of itself be
+venerable enough. But having only imaginary knowledge,
+they must employ those silly tools that strike the imagination
+with which they have to deal; and thereby in fact they inspire
+respect. Soldiers alone are not disguised in this manner,
+because indeed their part is the most essential; they establish
+themselves by force, the others by show.</p>
+
+<p>Therefore our kings seek out no disguises. They do not
+mask themselves in extraordinary costumes to appear such;
+but they are accompanied by guards and halberdiers. Those
+armed and red-faced puppets who have hands and power for
+them alone, those trumpets and drums which go before them,
+and those legions round about them, make the stoutest tremble.
+They have not dress only, they have might. A very refined
+reason is required to regard as an ordinary man the Grand
+Turk, in his superb seraglio, surrounded by forty thousand
+janissaries.</p>
+
+<p>We cannot even see an advocate in his robe and with his
+cap on his head, without a favourable opinion of his ability.
+The imagination disposes of everything; it makes beauty,
+justice, and happiness, which is everything in the world. I
+should much like to see an Italian work, of which I only know
+the title, which alone is worth many books, <i>Della opinione
+regina del mondo</i>.<a name="FNanchor_51_55" id="FNanchor_51_55"></a><a href="#Footnote_51_55" class="fnanchor">[51]</a> I approve of the book without knowing it,
+save the evil in it, if any. These are pretty much the effects of
+that deceptive faculty, which seems to have been expressly
+given us to lead us into necessary error. We have, however,
+many other sources of error.</p>
+
+<p>Not only are old impressions capable of misleading us; the
+charms of novelty have the same power. Hence arise all the
+disputes of men, who taunt each other either with following
+the false impressions of childhood or with running rashly after
+the new. Who keeps the due mean? Let him appear and
+prove it. There is no principle, however natural to us from<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+infancy, which may not be made to pass for a false impression
+either of education or of sense.</p>
+
+<p>"Because," say some, "you have believed from childhood
+that a box was empty when you saw nothing in it, you have
+believed in the possibility of a vacuum. This is an illusion of
+your senses, strengthened by custom, which science must
+correct." "Because," say others, "you have been taught at
+school that there is no vacuum, you have perverted your common
+sense which clearly comprehended it, and you must correct
+this by returning to your first state." Which has deceived you,
+your senses or your education?</p>
+
+<p>We have another source of error in diseases.<a name="FNanchor_52_56" id="FNanchor_52_56"></a><a href="#Footnote_52_56" class="fnanchor">[52]</a> They spoil
+the judgment and the senses; and if the more serious produce
+a sensible change, I do not doubt that slighter ills produce a
+proportionate impression.</p>
+
+<p>Our own interest is again a marvellous instrument for nicely
+putting out our eyes. The justest man in the world is not
+allowed to be judge in his own cause; I know some who, in order
+not to fall into this self-love, have been perfectly unjust out of
+opposition. The sure way of losing a just cause has been to
+get it recommended to these men by their near relatives.</p>
+
+<p>Justice and truth are two such subtle points, that our tools
+are too blunt to touch them accurately. If they reach the
+point, they either crush it, or lean all round, more on the
+false than on the true.</p>
+
+<p>[Man is so happily formed that he has no ... good of the
+true, and several excellent of the false. Let us now see how
+much ... But the most powerful cause of error is the war
+existing between the senses and reason.]</p>
+
+
+<h4><a name="p_83" id="p_83"></a>83</h4>
+
+<p><i>We must thus begin the chapter on the deceptive powers.</i>
+Man is only a subject full of error, natural and ineffaceable,
+without grace. Nothing shows him the truth. Everything
+deceives him. These two sources of truth, reason and the
+senses, besides being both wanting in sincerity, deceive each
+other in turn. The senses mislead the reason with false
+appearances, and receive from reason in their turn the same
+trickery which they apply to her; reason has her revenge.
+The passions of the soul trouble the senses, and make false
+impressions upon them. They rival each other in falsehood
+and deception.<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span><a name="FNanchor_53_57" id="FNanchor_53_57"></a><a href="#Footnote_53_57" class="fnanchor">[53]</a></p>
+
+<p>But besides those errors which arise accidentally and through
+lack of intelligence, with these heterogeneous faculties ...</p>
+
+
+<h4><a name="p_84" id="p_84"></a>84</h4>
+
+<p>The imagination enlarges little objects so as to fill our souls
+with a fantastic estimate; and, with rash insolence, it belittles
+the great to its own measure, as when talking of God.</p>
+
+
+<h4><a name="p_85" id="p_85"></a>85</h4>
+
+<p>Things which have most hold on us, as the concealment
+of our few possessions, are often a mere nothing. It is a nothing
+which our imagination magnifies into a mountain. Another
+turn of the imagination would make us discover this without
+difficulty.</p>
+
+
+<h4><a name="p_86" id="p_86"></a>86</h4>
+
+<p>[My fancy makes me hate a croaker, and one who pants
+when eating. Fancy has great weight. Shall we profit by it?
+Shall we yield to this weight because it is natural? No, but by
+resisting it ...]</p>
+
+
+<h4><a name="p_87" id="p_87"></a>87</h4>
+
+<p><i>N&aelig; iste magno conatu magnas nugas dixerit.</i><a name="FNanchor_54_58" id="FNanchor_54_58"></a><a href="#Footnote_54_58" class="fnanchor">[54]</a></p>
+
+<p><i>Quasi quidquam infelicius sit homini cui sua figmenta
+dominantur.</i><a name="FNanchor_55_59" id="FNanchor_55_59"></a><a href="#Footnote_55_59" class="fnanchor">[55]</a> (Plin.)</p>
+
+
+<h4><a name="p_88" id="p_88"></a>88</h4>
+
+<p>Children who are frightened at the face they have blackened
+are but children. But how shall one who is so weak in his
+childhood become really strong when he grows older? We
+only change our fancies. All that is made perfect by progress
+perishes also by progress. All that has been weak can never
+become absolutely strong. We say in vain, "He has grown,
+he has changed"; he is also the same.</p>
+
+
+<h4><a name="p_89" id="p_89"></a>89</h4>
+
+<p>Custom is our nature. He who is accustomed to the faith
+believes in it, can no longer fear hell, and believes in nothing
+else. He who is accustomed to believe that the king is terrible
+... etc. Who doubts then that our soul, being accustomed to
+see number, space, motion, believes that and nothing else?</p>
+
+
+<h4><a name="p_90" id="p_90"></a>90</h4>
+
+<p><i>Quod crebro videt non miratur, etiamsi cur fiat nescit; quod
+ante non viderit, id si evenerit, ostentum esse censet.</i><a name="FNanchor_56_60" id="FNanchor_56_60"></a><a href="#Footnote_56_60" class="fnanchor">[56]</a> (Cic. 583.)<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span></p>
+
+
+<h4><a name="p_91" id="p_91"></a>91</h4>
+
+<p><i>Spongia solis.</i><a name="FNanchor_57_61" id="FNanchor_57_61"></a><a href="#Footnote_57_61" class="fnanchor">[57]</a>&mdash;When we see the same effect always recur,
+we infer a natural necessity in it, as that there will be a to-morrow,
+etc. But nature often deceives us, and does not
+subject herself to her own rules.</p>
+
+
+<h4><a name="p_92" id="p_92"></a>92</h4>
+
+<p>What are our natural principles but principles of custom?
+In children they are those which they have received from the
+habits of their fathers, as hunting in animals. A different
+custom will cause different natural principles. This is seen in
+experience; and if there are some natural principles ineradicable
+by custom, there are also some customs opposed to nature,
+ineradicable by nature, or by a second custom. This depends
+on disposition.</p>
+
+
+<h4><a name="p_93" id="p_93"></a>93</h4>
+
+<p>Parents fear lest the natural love of their children may fade
+away. What kind of nature is that which is subject to decay?
+Custom is a second nature which destroys the former.<a name="FNanchor_58_62" id="FNanchor_58_62"></a><a href="#Footnote_58_62" class="fnanchor">[58]</a> But
+what is nature? For is custom not natural? I am much afraid
+that nature is itself only a first custom, as custom is a second
+nature.</p>
+
+
+<h4><a name="p_94" id="p_94"></a>94</h4>
+
+<p>The nature of man is wholly natural, <i>omne animal</i>.<a name="FNanchor_59_63" id="FNanchor_59_63"></a><a href="#Footnote_59_63" class="fnanchor">[59]</a></p>
+
+<p>There is nothing he may not make natural; there is nothing
+natural he may not lose.</p>
+
+
+<h4><a name="p_95" id="p_95"></a>95</h4>
+
+<p>Memory, joy, are intuitions; and even mathematical propositions
+become intuitions, for education produces natural
+intuitions, and natural intuitions are erased by education.</p>
+
+
+<h4><a name="p_96" id="p_96"></a>96</h4>
+
+<p>When we are accustomed to use bad reasons for proving
+natural effects, we are not willing to receive good reasons when
+they are discovered. An example may be given from the
+circulation of the blood as a reason why the vein swells below
+the ligature.</p>
+
+
+<h4><a name="p_97" id="p_97"></a>97</h4>
+
+<p>The most important affair in life is the choice of a calling;
+chance decides it. Custom makes men masons, soldiers,<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span>
+slaters. "He is a good slater," says one, and, speaking of
+soldiers, remarks, "They are perfect fools." But others affirm,
+"There is nothing great but war, the rest of men are good for
+nothing." We choose our callings according as we hear this
+or that praised or despised in our childhood, for we naturally
+love truth and hate folly. These words move us; the only
+error is in their application. So great is the force of custom
+that out of those whom nature has only made men, are created
+all conditions of men. For some districts are full of masons,
+others of soldiers, etc. Certainly nature is not so uniform.
+It is custom then which does this, for it constrains nature.
+But sometimes nature gains the ascendancy, and preserves
+man's instinct, in spite of all custom, good or bad.</p>
+
+
+<h4><a name="p_98" id="p_98"></a>98</h4>
+
+<p><i>Bias leading to error.</i>&mdash;It is a deplorable thing to see all men
+deliberating on means alone, and not on the end. Each thinks
+how he will acquit himself in his condition; but as for the choice
+of condition, or of country, chance gives them to us.</p>
+
+<p>It is a pitiable thing to see so many Turks, heretics, and infidels
+follow the way of their fathers for the sole reason that each has
+been imbued with the prejudice that it is the best. And that
+fixes for each man his conditions of locksmith, soldier, etc.</p>
+
+<p>Hence savages care nothing for Providence.<a name="FNanchor_60_64" id="FNanchor_60_64"></a><a href="#Footnote_60_64" class="fnanchor">[60]</a></p>
+
+
+<h4><a name="p_99" id="p_99"></a>99</h4>
+
+<p>There is an universal and essential difference between the
+actions of the will and all other actions.</p>
+
+<p>The will is one of the chief factors in belief, not that it creates
+belief, but because things are true or false according to the
+aspect in which we look at them. The will, which prefers one
+aspect to another, turns away the mind from considering the
+qualities of all that it does not like to see; and thus the mind,
+moving in accord with the will, stops to consider the aspect
+which it likes, and so judges by what it sees.</p>
+
+
+<h4><a name="p_100" id="p_100"></a>100</h4>
+
+<p><i>Self-love.</i>&mdash;The nature of self-love and of this human Ego is
+to love self only and consider self only. But what will man do?
+He cannot prevent this object that he loves from being full of
+faults and wants. He wants to be great, and he sees himself
+small. He wants to be happy, and he sees himself miserable.<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span>
+He wants to be perfect, and he sees himself full of imperfections.
+He wants to be the object of love and esteem among men, and
+he sees that his faults merit only their hatred and contempt.
+This embarrassment in which he finds himself produces in him
+the most unrighteous and criminal passion that can be imagined;
+for he conceives a mortal enmity against that truth which
+reproves him, and which convinces him of his faults. He
+would annihilate it, but, unable to destroy it in its essence, he
+destroys it as far as possible in his own knowledge and in that
+of others; that is to say, he devotes all his attention to hiding
+his faults both from others and from himself, and he cannot
+endure either that others should point them out to him, or that
+they should see them.</p>
+
+<p>Truly it is an evil to be full of faults; but it is a still greater
+evil to be full of them, and to be unwilling to recognise
+them, since that is to add the further fault of a voluntary
+illusion. We do not like others to deceive us; we do not think
+it fair that they should be held in higher esteem by us than they
+deserve; it is not then fair that we should deceive them, and
+should wish them to esteem us more highly than we deserve.</p>
+
+<p>Thus, when they discover only the imperfections and vices
+which we really have, it is plain they do us no wrong, since it is
+not they who cause them; they rather do us good, since they
+help us to free ourselves from an evil, namely, the ignorance of
+these imperfections. We ought not to be angry at their knowing
+our faults and despising us; it is but right that they should
+know us for what we are, and should despise us, if we are
+contemptible.</p>
+
+<p>Such are the feelings that would arise in a heart full of equity
+and justice. What must we say then of our own heart, when
+we see in it a wholly different disposition? For is it not true
+that we hate truth and those who tell it us, and that we like
+them to be deceived in our favour, and prefer to be esteemed by
+them as being other than what we are in fact? One proof of
+this makes me shudder. The Catholic religion does not bind
+us to confess our sins indiscriminately to everybody; it allows
+them to remain hidden from all other men save one, to whom
+she bids us reveal the innermost recesses of our heart, and show
+ourselves as we are. There is only this one man in the world
+whom she orders us to undeceive, and she binds him to an
+inviolable secrecy, which makes this knowledge to him as if
+it were not. Can we imagine anything more charitable and<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span>
+pleasant? And yet the corruption of man is such that he finds
+even this law harsh; and it is one of the main reasons which
+has caused a great part of Europe to rebel against the Church.<a name="FNanchor_61_65" id="FNanchor_61_65"></a><a href="#Footnote_61_65" class="fnanchor">[61]</a></p>
+
+<p>How unjust and unreasonable is the heart of man, which
+feels it disagreeable to be obliged to do in regard to one man
+what in some measure it were right to do to all men! For is
+it right that we should deceive men?</p>
+
+<p>There are different degrees in this aversion to truth; but all
+may perhaps be said to have it in some degree, because it is
+inseparable from self-love. It is this false delicacy which makes
+those who are under the necessity of reproving others choose so
+many windings and middle courses to avoid offence. They
+must lessen our faults, appear to excuse them, intersperse
+praises and evidence of love and esteem. Despite all this, the
+medicine does not cease to be bitter to self-love. It takes as
+little as it can, always with disgust, and often with a secret
+spite against those who administer it.</p>
+
+<p>Hence it happens that if any have some interest in being
+loved by us, they are averse to render us a service which they
+know to be disagreeable. They treat us as we wish to be treated.
+We hate the truth, and they hide it from us. We desire flattery,
+and they flatter us. We like to be deceived, and they deceive us.</p>
+
+<p>So each degree of good fortune which raises us in the world
+removes us farther from truth, because we are most afraid of
+wounding those whose affection is most useful and whose dislike
+is most dangerous. A prince may be the byword of all Europe,
+and he alone will know nothing of it. I am not astonished.
+To tell the truth is useful to those to whom it is spoken, but
+disadvantageous to those who tell it, because it makes them
+disliked. Now those who live with princes love their own
+interests more than that of the prince whom they serve; and so
+they take care not to confer on him a benefit so as to injure
+themselves.</p>
+
+<p>This evil is no doubt greater and more common among the
+higher classes; but the lower are not exempt from it, since there
+is always some advantage in making men love us. Human life
+is thus only a perpetual illusion; men deceive and flatter each
+other. No one speaks of us in our presence as he does of us in
+our absence. Human society is founded on mutual deceit;
+few friendships would endure if each knew what his friend said
+of him in his absence, although he then spoke in sincerity and
+without passion.<span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span></p>
+
+<p>Man is then only disguise, falsehood, and hypocrisy, both in
+himself and in regard to others. He does not wish any one to
+tell him the truth; he avoids telling it to others, and all these
+dispositions, so removed from justice and reason, have a natural
+root in his heart.</p>
+
+
+<h4><a name="p_101" id="p_101"></a>101</h4>
+
+<p>I set it down as a fact that if all men knew what each said of
+the other, there would not be four friends in the world. This
+is apparent from the quarrels which arise from the indiscreet
+tales told from time to time. [I say, further, all men would
+be ...]</p>
+
+
+<h4><a name="p_102" id="p_102"></a>102</h4>
+
+<p>Some vices only lay hold of us by means of others, and these,
+like branches, fall on removal of the trunk.</p>
+
+
+<h4><a name="p_103" id="p_103"></a>103</h4>
+
+<p>The example of Alexander's chastity<a name="FNanchor_62_66" id="FNanchor_62_66"></a><a href="#Footnote_62_66" class="fnanchor">[62]</a> has not made so many
+continent as that of his drunkenness has made intemperate.
+It is not shameful not to be as virtuous as he, and it seems
+excusable to be no more vicious. We do not believe ourselves
+to be exactly sharing in the vices of the vulgar, when we see
+that we are sharing in those of great men; and yet we do not
+observe that in these matters they are ordinary men. We hold
+on to them by the same end by which they hold on to the rabble;
+for, however exalted they are, they are still united at some point
+to the lowest of men. They are not suspended in the air, quite
+removed from our society. No, no; if they are greater than we,
+it is because their heads are higher; but their feet are as low as
+ours. They are all on the same level, and rest on the same
+earth; and by that extremity they are as low as we are, as the
+meanest folk, as infants, and as the beasts.</p>
+
+
+<h4><a name="p_104" id="p_104"></a>104</h4>
+
+<p>When our passion leads us to do something, we forget our
+duty; for example, we like a book and read it, when we ought
+to be doing something else. Now, to remind ourselves of our
+duty, we must set ourselves a task we dislike; we then plead that
+we have something else to do, and by this means remember
+our duty.</p>
+
+
+<h4><a name="p_105" id="p_105"></a>105</h4>
+
+<p>How difficult it is to submit anything to the judgment of
+another, without prejudicing his judgment by the manner in<span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span>
+which we submit it! If we say, "I think it beautiful," "I think
+it obscure," or the like, we either entice the imagination into that
+view, or irritate it to the contrary. It is better to say nothing;
+and then the other judges according to what really is, that is to
+say, according as it then is, and according as the other circumstances,
+not of our making, have placed it. But we at least
+shall have added nothing, unless it be that silence also produces
+an effect, according to the turn and the interpretation which
+the other will be disposed to give it, or as he will guess it from
+gestures or countenance, or from the tone of the voice, if he is a
+physiognomist. So difficult is it not to upset a judgment
+from its natural place, or, rather, so rarely is it firm and stable!</p>
+
+
+<h4><a name="p_106" id="p_106"></a>106</h4>
+
+<p>By knowing each man's ruling passion, we are sure of pleasing
+him; and yet each has his fancies, opposed to his true good, in
+the very idea which he has of the good. It is a singularly
+puzzling fact.</p>
+
+
+<h4><a name="p_107" id="p_107"></a>107</h4>
+
+<p><i>Lustravit lampade terras.</i><a name="FNanchor_63_67" id="FNanchor_63_67"></a><a href="#Footnote_63_67" class="fnanchor">[63]</a>&mdash;The weather and my mood have
+little connection. I have my foggy and my fine days within
+me; my prosperity or misfortune has little to do with the matter.
+I sometimes struggle against luck, the glory of mastering it
+makes me master it gaily; whereas I am sometimes surfeited in
+the midst of good fortune.</p>
+
+
+<h4><a name="p_108" id="p_108"></a>108</h4>
+
+<p>Although people may have no interest in what they are saying,
+we must not absolutely conclude from this that they are not
+lying; for there are some people who lie for the mere sake of
+lying.</p>
+
+
+<h4><a name="p_109" id="p_109"></a>109</h4>
+
+<p>When we are well we wonder what we would do if we were ill,
+but when we are ill we take medicine cheerfully; the illness
+persuades us to do so. We have no longer the passions and
+desires for amusements and promenades which health gave to
+us, but which are incompatible with the necessities of illness.
+Nature gives us, then, passions and desires suitable to our
+present state.<a name="FNanchor_64_68" id="FNanchor_64_68"></a><a href="#Footnote_64_68" class="fnanchor">[64]</a> We are only troubled by the fears which we,
+and not nature, give ourselves, for they add to the state in which
+we are the passions of the state in which we are not.<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span></p>
+
+<p>As nature makes us always unhappy in every state, our
+desires picture to us a happy state; because they add to the
+state in which we are the pleasures of the state in which we are
+not. And if we attained to these pleasures, we should not be
+happy after all; because we should have other desires natural
+to this new state.</p>
+
+<p>We must particularise this general proposition....</p>
+
+
+<h4><a name="p_110" id="p_110"></a>110</h4>
+
+<p>The consciousness of the falsity of present pleasures, and the
+ignorance of the vanity of absent pleasures, cause inconstancy.</p>
+
+
+<h4><a name="p_111" id="p_111"></a>111</h4>
+
+<p><i>Inconstancy.</i>&mdash;We think we are playing on ordinary organs
+when playing upon man. Men are organs, it is true, but, odd,
+changeable, variable [with pipes not arranged in proper order.
+Those who only know how to play on ordinary organs] will not
+produce harmonies on these. We must know where [<i>the keys</i>]
+are.</p>
+
+
+<h4><a name="p_112" id="p_112"></a>112</h4>
+
+<p><i>Inconstancy.</i>&mdash;Things have different qualities, and the soul
+different inclinations; for nothing is simple which is presented
+to the soul, and the soul never presents itself simply to any
+object. Hence it comes that we weep and laugh at the same
+thing.</p>
+
+
+<h4><a name="p_113" id="p_113"></a>113</h4>
+
+<p><i>Inconstancy and oddity.</i>&mdash;To live only by work, and to rule
+over the most powerful State in the world, are very opposite
+things. They are united in the person of the great Sultan of
+the Turks.</p>
+
+
+<h4><a name="p_114" id="p_114"></a>114</h4>
+
+<p>Variety is as abundant as all tones of the voice, all ways of
+walking, coughing, blowing the nose, sneezing. We distinguish
+vines by their fruit, and call them the Condrien, the Desargues,
+and such and such a stock. Is this all? Has a vine ever produced
+two bunches exactly the same, and has a bunch two
+grapes alike? etc.</p>
+
+<p>I can never judge of the same thing exactly in the same way.
+I cannot judge of my work, while doing it. I must do as the
+artists, stand at a distance, but not too far. How far, then?
+Guess.<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>
+
+
+<h4><a name="p_115" id="p_115"></a>115</h4>
+
+<p><i>Variety.</i>&mdash;Theology is a science, but at the same time how
+many sciences? A man is a whole; but if we dissect him, will
+he be the head, the heart, the stomach, the veins, each vein,
+each portion of a vein, the blood, each humour in the blood?</p>
+
+<p>A town, a country-place, is from afar a town and a country-place.
+But, as we draw near, there are houses, trees, tiles,
+leaves, grass, ants, limbs of ants, in infinity. All this is contained
+under the name of country-place.</p>
+
+
+<h4><a name="p_116" id="p_116"></a>116</h4>
+
+<p><i>Thoughts.</i>&mdash;All is one, all is different. How many natures
+exist in man? How many vocations? And by what chance
+does each man ordinarily choose what he has heard praised?
+A well-turned heel.</p>
+
+
+<h4><a name="p_117" id="p_117"></a>117</h4>
+
+<p><i>The heel of a slipper.</i>&mdash;"Ah! How well this is turned! Here
+is a clever workman! How brave is this soldier!" This is the
+source of our inclinations, and of the choice of conditions.
+"How much this man drinks! How little that one!" This
+makes people sober or drunk, soldiers, cowards, etc.</p>
+
+
+<h4><a name="p_118" id="p_118"></a>118</h4>
+
+<p>Chief talent, that which rules the rest.</p>
+
+
+<h4><a name="p_119" id="p_119"></a>119</h4>
+
+<p>Nature imitates herself. A seed sown in good ground brings
+forth fruit. A principle, instilled into a good mind, brings forth
+fruit. Numbers imitate space, which is of a different nature.</p>
+
+<p>All is made and led by the same master, root, branches, and
+fruits; principles and consequences.</p>
+
+
+<h4><a name="p_120" id="p_120"></a>120</h4>
+
+<p>[Nature diversifies and imitates; art imitates and diversifies.]</p>
+
+
+<h4><a name="p_121" id="p_121"></a>121</h4>
+
+<p>Nature always begins the same things again, the years, the
+days, the hours; in like manner spaces and numbers follow each
+other from beginning to end. Thus is made a kind of infinity
+and eternity. Not that anything in all this is infinite and
+eternal, but these finite realities are infinitely multiplied. Thus<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span>
+it seems to me to be only the number which multiplies them
+that is infinite.</p>
+
+
+<h4><a name="p_122" id="p_122"></a>122</h4>
+
+<p>Time heals griefs and quarrels, for we change and are no
+longer the same persons. Neither the offender nor the offended
+are any more themselves. It is like a nation which we have
+provoked, but meet again after two generations. They are
+still Frenchmen, but not the same.</p>
+
+
+<h4><a name="p_123" id="p_123"></a>123</h4>
+
+<p>He no longer loves the person whom he loved ten years ago.
+I quite believe it. She is no longer the same, nor is he. He
+was young, and she also; she is quite different. He would
+perhaps love her yet, if she were what she was then.</p>
+
+
+<h4><a name="p_124" id="p_124"></a>124</h4>
+
+<p>We view things not only from different sides, but with
+different eyes; we have no wish to find them alike.</p>
+
+
+<h4><a name="p_125" id="p_125"></a>125</h4>
+
+<p><i>Contraries.</i>&mdash;Man is naturally credulous and incredulous,
+timid and rash.</p>
+
+
+<h4><a name="p_126" id="p_126"></a>126</h4>
+
+<p>Description of man: dependency, desire of independence, need.</p>
+
+
+<h4><a name="p_127" id="p_127"></a>127</h4>
+
+<p>Condition of man: inconstancy, weariness, unrest.</p>
+
+
+<h4><a name="p_128" id="p_128"></a>128</h4>
+
+<p>The weariness which is felt by us in leaving pursuits to which
+we are attached. A man dwells at home with pleasure; but if
+he sees a woman who charms him, or if he enjoys himself in
+play for five or six days, he is miserable if he returns to his
+former way of living. Nothing is more common than that.</p>
+
+
+<h4><a name="p_129" id="p_129"></a>129</h4>
+
+<p>Our nature consists in motion; complete rest is death.<a name="FNanchor_65_69" id="FNanchor_65_69"></a><a href="#Footnote_65_69" class="fnanchor">[65]</a></p>
+
+
+<h4><a name="p_130" id="p_130"></a>130</h4>
+
+<p><i>Restlessness.</i>&mdash;If a soldier, or labourer, complain of the hardship
+of his lot, set him to do nothing.<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span></p>
+
+
+<h4><a name="p_131" id="p_131"></a>131</h4>
+
+<p><i>Weariness.</i><a name="FNanchor_66_70" id="FNanchor_66_70"></a><a href="#Footnote_66_70" class="fnanchor">[66]</a>&mdash;Nothing is so insufferable to man as to be
+completely at rest, without passions, without business, without
+diversion, without study. He then feels his nothingness, his
+forlornness, his insufficiency, his dependence, his weakness, his
+emptiness. There will immediately arise from the depth of
+his heart weariness, gloom, sadness, fretfulness, vexation,
+despair.</p>
+
+
+<h4><a name="p_132" id="p_132"></a>132</h4>
+
+<p>Methinks C&aelig;sar was too old to set about amusing himself
+with conquering the world.<a name="FNanchor_67_71" id="FNanchor_67_71"></a><a href="#Footnote_67_71" class="fnanchor">[67]</a> Such sport was good for Augustus
+or Alexander. They were still young men, and thus difficult
+to restrain. But C&aelig;sar should have been more mature.</p>
+
+
+<h4><a name="p_133" id="p_133"></a>133</h4>
+
+<p>Two faces which resemble each other, make us laugh, when
+together, by their resemblance, though neither of them by itself
+makes us laugh.</p>
+
+
+<h4><a name="p_134" id="p_134"></a>134</h4>
+
+<p>How useless is painting, which attracts admiration by the
+resemblance of things, the originals of which we do not admire!</p>
+
+
+<h4><a name="p_135" id="p_135"></a>135</h4>
+
+<p>The struggle alone pleases us, not the victory. We love
+to see animals fighting, not the victor infuriated over the
+vanquished. We would only see the victorious end; and, as
+soon as it comes, we are satiated. It is the same in play, and
+the same in the search for truth. In disputes we like to see the
+clash of opinions, but not at all to contemplate truth when
+found. To observe it with pleasure, we have to see it emerge
+out of strife. So in the passions, there is pleasure in seeing the
+collision of two contraries; but when one acquires the mastery,
+it becomes only brutality. We never seek things for themselves,
+but for the search. Likewise in plays, scenes which do not
+rouse the emotion of fear are worthless, so are extreme and
+hopeless misery, brutal lust, and extreme cruelty.</p>
+
+
+<h4><a name="p_136" id="p_136"></a>136</h4>
+
+<p>A mere trifle consoles us, for a mere trifle distresses us.<span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span><a name="FNanchor_68_72" id="FNanchor_68_72"></a><a href="#Footnote_68_72" class="fnanchor">[68]</a></p>
+
+
+<h4><a name="p_137" id="p_137"></a>137</h4>
+
+<p>Without examining every particular pursuit, it is enough to
+comprehend them under diversion.</p>
+
+
+<h4><a name="p_138" id="p_138"></a>138</h4>
+
+<p>Men naturally slaters and of all callings, save in their own
+rooms.</p>
+
+
+<h4><a name="p_139" id="p_139"></a>139</h4>
+
+<p><i>Diversion.</i>&mdash;When I have occasionally set myself to consider
+the different distractions of men, the pains and perils to which
+they expose themselves at court or in war, whence arise so many
+quarrels, passions, bold and often bad ventures, etc., I have
+discovered that all the unhappiness of men arises from one
+single fact, that they cannot stay quietly in their own chamber.
+A man who has enough to live on, if he knew how to stay with
+pleasure at home, would not leave it to go to sea or to besiege
+a town. A commission in the army would not be bought so
+dearly, but that it is found insufferable not to budge from the
+town; and men only seek conversation and entering games,
+because they cannot remain with pleasure at home.</p>
+
+<p>But on further consideration, when, after finding the cause
+of all our ills, I have sought to discover the reason of it, I have
+found that there is one very real reason, namely, the natural
+poverty of our feeble and mortal condition, so miserable that
+nothing can comfort us when we think of it closely.</p>
+
+<p>Whatever condition we picture to ourselves, if we muster all
+the good things which it is possible to possess, royalty is the
+finest position in the world. Yet, when we imagine a king
+attended with every pleasure he can feel, if he be without
+diversion, and be left to consider and reflect on what he is, this
+feeble happiness will not sustain him; he will necessarily fall
+into forebodings of dangers, of revolutions which may happen,
+and, finally, of death and inevitable disease; so that if he be
+without what is called diversion, he is unhappy, and more
+unhappy than the least of his subjects who plays and diverts
+himself.</p>
+
+<p>Hence it comes that play and the society of women, war, and
+high posts, are so sought after. Not that there is in fact any
+happiness in them, or that men imagine true bliss to consist in
+money won at play, or in the hare which they hunt; we would
+not take these as a gift. We do not seek that easy and peaceful<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span>
+lot which permits us to think of our unhappy condition, nor
+the dangers of war, nor the labour of office, but the bustle which
+averts these thoughts of ours, and amuses us.</p>
+
+<p>Reasons why we like the chase better than the quarry.</p>
+
+<p>Hence it comes that men so much love noise and stir; hence
+it comes that the prison is so horrible a punishment; hence it
+comes that the pleasure of solitude is a thing incomprehensible.
+And it is in fact the greatest source of happiness in the condition
+of kings, that men try incessantly to divert them, and to procure
+for them all kinds of pleasures.</p>
+
+<p>The king is surrounded by persons whose only thought is to
+divert the king, and to prevent his thinking of self. For he is
+unhappy, king though he be, if he think of himself.</p>
+
+<p>This is all that men have been able to discover to make
+themselves happy. And those who philosophise on the matter,
+and who think men unreasonable for spending a whole day in
+chasing a hare which they would not have bought, scarce know
+our nature. The hare in itself would not screen us from the sight
+of death and calamities; but the chase which turns away our
+attention from these, does screen us.</p>
+
+<p>The advice given to Pyrrhus to take the rest which he was
+about to seek with so much labour, was full of difficulties.<a name="FNanchor_69_73" id="FNanchor_69_73"></a><a href="#Footnote_69_73" class="fnanchor">[69]</a></p>
+
+<p>[To bid a man live quietly is to bid him live happily. It is
+to advise him to be in a state perfectly happy, in which he can
+think at leisure without finding therein a cause of distress. This
+is to misunderstand nature.</p>
+
+<p>As men who naturally understand their own condition avoid
+nothing so much as rest, so there is nothing they leave undone
+in seeking turmoil. Not that they have an instinctive knowledge
+of true happiness ...</p>
+
+<p>So we are wrong in blaming them. Their error does not lie
+in seeking excitement, if they seek it only as a diversion; the
+evil is that they seek it as if the possession of the objects of their
+quest would make them really happy. In this respect it is right
+to call their quest a vain one. Hence in all this both the
+censurers and the censured do not understand man's true nature.]</p>
+
+<p>And thus, when we take the exception against them, that
+what they seek with such fervour cannot satisfy them, if they
+replied&mdash;as they should do if they considered the matter
+thoroughly&mdash;that they sought in it only a violent and impetuous
+occupation which turned their thoughts from self, and that they
+therefore chose an attractive object to charm and ardently<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span>
+attract them, they would leave their opponents without a reply.
+But they do not make this reply, because they do not know
+themselves.<a name="FNanchor_70_74" id="FNanchor_70_74"></a><a href="#Footnote_70_74" class="fnanchor">[70]</a> They do not know that it is the chase, and not the
+quarry, which they seek.</p>
+
+<p>Dancing: we must consider rightly where to place our feet.&mdash;A
+gentleman sincerely believes that hunting is great and royal
+sport; but a beater is not of this opinion.</p>
+
+<p>They imagine that if they obtained such a post, they would
+then rest with pleasure, and are insensible of the insatiable
+nature of their desire. They think they are truly seeking quiet,
+and they are only seeking excitement.</p>
+
+<p>They have a secret instinct which impels them to seek amusement
+and occupation abroad, and which arises from the sense of
+their constant unhappiness. They have another secret instinct,
+a remnant of the greatness of our original nature, which teaches
+them that happiness in reality consists only in rest, and not in
+stir. And of these two contrary instincts they form within
+themselves a confused idea, which hides itself from their view
+in the depths of their soul, inciting them to aim at rest through
+excitement, and always to fancy that the satisfaction which they
+have not will come to them, if, by surmounting whatever
+difficulties confront them, they can thereby open the door to rest.</p>
+
+<p>Thus passes away all man's life. Men seek rest in a struggle
+against difficulties; and when they have conquered these, rest
+becomes insufferable. For we think either of the misfortunes
+we have or of those which threaten us. And even if we should
+see ourselves sufficiently sheltered on all sides, weariness of its
+own accord would not fail to arise from the depths of the heart
+wherein it has its natural roots, and to fill the mind with its
+poison.</p>
+
+<p>Thus so wretched is man that he would weary even without
+any cause for weariness from the peculiar state of his disposition;
+and so frivolous is he, that, though full of a thousand reasons for
+weariness, the least thing, such as playing billiards or hitting a
+ball, is sufficient to amuse him.</p>
+
+<p>But will you say what object has he in all this? The pleasure
+of bragging to-morrow among his friends that he has played
+better than another. So others sweat in their own rooms to
+show to the learned that they have solved a problem in algebra,
+which no one had hitherto been able to solve. Many more
+expose themselves to extreme perils, in my opinion as foolishly,
+in order to boast afterwards that they have captured a town.<span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span>
+Lastly, others wear themselves out in studying all these things,
+not in order to become wiser, but only in order to prove that
+they know them; and these are the most senseless of the band,
+since they are so knowingly, whereas one may suppose of the
+others, that if they knew it, they would no longer be foolish.</p>
+
+<p>This man spends his life without weariness in playing every
+day for a small stake. Give him each morning the money he
+can win each day, on condition he does not play; you make him
+miserable. It will perhaps be said that he seeks the amusement
+of play and not the winnings. Make him then play for
+nothing; he will not become excited over it, and will feel bored.
+It is then not the amusement alone that he seeks; a languid and
+passionless amusement will weary him. He must get excited
+over it, and deceive himself by the fancy that he will be happy to
+win what he would not have as a gift on condition of not playing;
+and he must make for himself an object of passion, and excite
+over it his desire, his anger, his fear, to obtain his imagined end,
+as children are frightened at the face they have blackened.</p>
+
+<p>Whence comes it that this man, who lost his only son a few
+months ago, or who this morning was in such trouble through
+being distressed by lawsuits and quarrels, now no longer thinks
+of them? Do not wonder; he is quite taken up in looking out
+for the boar which his dogs have been hunting so hotly for the
+last six hours. He requires nothing more. However full of
+sadness a man may be, he is happy for the time, if you can
+prevail upon him to enter into some amusement; and however
+happy a man may be, he will soon be discontented and wretched,
+if he be not diverted and occupied by some passion or pursuit
+which prevents weariness from overcoming him. Without
+amusement there is no joy; with amusement there is no sadness.
+And this also constitutes the happiness of persons in high
+position, that they have a number of people to amuse them, and
+have the power to keep themselves in this state.</p>
+
+<p>Consider this. What is it to be superintendent, chancellor,
+first president, but to be in a condition wherein from early
+morning a large number of people come from all quarters to see
+them, so as not to leave them an hour in the day in which they
+can think of themselves? And when they are in disgrace and
+sent back to their country houses, where they lack neither
+wealth nor servants to help them on occasion, they do not fail
+to be wretched and desolate, because no one prevents them from
+thinking of themselves.<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span></p>
+
+
+<h4><a name="p_140" id="p_140"></a>140</h4>
+
+<p>[How does it happen that this man, so distressed at the death
+of his wife and his only son, or who has some great lawsuit
+which annoys him, is not at this moment sad, and that he seems
+so free from all painful and disquieting thoughts? We need not
+wonder; for a ball has been served him, and he must return it
+to his companion. He is occupied in catching it in its fall from
+the roof, to win a game. How can he think of his own affairs,
+pray, when he has this other matter in hand? Here is a care
+worthy of occupying this great soul, and taking away from him
+every other thought of the mind. This man, born to know the
+universe, to judge all causes, to govern a whole state, is altogether
+occupied and taken up with the business of catching a
+hare. And if he does not lower himself to this, and wants
+always to be on the strain, he will be more foolish still, because
+he would raise himself above humanity; and after all he is only
+a man, that is to say capable of little and of much, of all and of
+nothing; he is neither angel nor brute, but man.]</p>
+
+
+<h4><a name="p_141" id="p_141"></a>141</h4>
+
+<p>Men spend their time in following a ball or a hare; it is the
+pleasure even of kings.</p>
+
+
+<h4><a name="p_142" id="p_142"></a>142</h4>
+
+<p><i>Diversion.</i>&mdash;Is not the royal dignity sufficiently great in
+itself to make its possessor happy by the mere contemplation
+of what he is? Must he be diverted from this thought like
+ordinary folk? I see well that a man is made happy by diverting
+him from the view of his domestic sorrows so as to occupy all
+his thoughts with the care of dancing well. But will it be the
+same with a king, and will he be happier in the pursuit of these
+idle amusements than in the contemplation of his greatness?
+And what more satisfactory object could be presented to his
+mind? Would it not be a deprivation of his delight for him to
+occupy his soul with the thought of how to adjust his steps to
+the cadence of an air, or of how to throw a [ball] skilfully,
+instead of leaving it to enjoy quietly the contemplation of the
+majestic glory which encompasses him? Let us make the trial;
+let us leave a king all alone to reflect on himself quite at leisure,
+without any gratification of the senses, without any care in his
+mind, without society; and we will see that a king without<span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span>
+diversion is a man full of wretchedness. So this is carefully
+avoided, and near the persons of kings there never fail to be a
+great number of people who see to it that amusement follows
+business, and who watch all the time of their leisure to supply
+them with delights and games, so that there is no blank in it.
+In fact, kings are surrounded with persons who are wonderfully
+attentive in taking care that the king be not alone and in a state
+to think of himself, knowing well that he will be miserable, king
+though he be, if he meditate on self.</p>
+
+<p>In all this I am not talking of Christian kings as Christians,
+but only as kings.</p>
+
+
+<h4><a name="p_143" id="p_143"></a>143</h4>
+
+<p><i>Diversion.</i>&mdash;Men are entrusted from infancy with the care of
+their honour, their property, their friends, and even with the
+property and the honour of their friends. They are overwhelmed
+with business, with the study of languages, and with
+physical exercise;<a name="FNanchor_71_75" id="FNanchor_71_75"></a><a href="#Footnote_71_75" class="fnanchor">[71]</a> and they are made to understand that they
+cannot be happy unless their health, their honour, their fortune
+and that of their friends be in good condition, and that a single
+thing wanting will make them unhappy. Thus they are given
+cares and business which make them bustle about from break of
+day.&mdash;It is, you will exclaim, a strange way to make them happy!
+What more could be done to make them miserable?&mdash;Indeed!
+what could be done? We should only have to relieve them from
+all these cares; for then they would see themselves: they would
+reflect on what they are, whence they came, whither they go,
+and thus we cannot employ and divert them too much. And
+this is why, after having given them so much business, we
+advise them, if they have some time for relaxation, to employ
+it in amusement, in play, and to be always fully occupied.</p>
+
+<p>How hollow and full of ribaldry is the heart of man!</p>
+
+
+<h4><a name="p_144" id="p_144"></a>144</h4>
+
+<p>I spent a long time in the study of the abstract sciences, and
+was disheartened by the small number of fellow-students in
+them. When I commenced the study of man, I saw that these
+abstract sciences are not suited to man, and that I was wandering
+farther from my own state in examining them, than others in
+not knowing them. I pardoned their little knowledge; but I
+thought at least to find many companions in the study of man,
+and that it was the true study which is suited to him. I have<span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span>
+been deceived; still fewer study it than geometry. It is only
+from the want of knowing how to study this that we seek the
+other studies. But is it not that even here is not the knowledge
+which man should have, and that for the purpose of happiness
+it is better for him not to know himself?</p>
+
+
+<h4><a name="p_145" id="p_145"></a>145</h4>
+
+<p>[One thought alone occupies us; we cannot think of two
+things at the same time. This is lucky for us according to the
+world, not according to God.]</p>
+
+
+<h4><a name="p_146" id="p_146"></a>146</h4>
+
+<p>Man is obviously made to think. It is his whole dignity and
+his whole merit; and his whole duty is to think as he ought.
+Now, the order of thought is to begin with self, and with its
+Author and its end.</p>
+
+<p>Now, of what does the world think? Never of this, but of
+dancing, playing the lute, singing, making verses, running at
+the ring, etc., fighting, making oneself king, without thinking
+what it is to be a king and what to be a man.</p>
+
+
+<h4><a name="p_147" id="p_147"></a>147</h4>
+
+<p>We do not content ourselves with the life we have in ourselves
+and in our own being; we desire to live an imaginary life in the
+mind of others, and for this purpose we endeavour to shine. We
+labour unceasingly to adorn and preserve this imaginary
+existence, and neglect the real. And if we possess calmness,
+or generosity, or truthfulness, we are eager to make it known,
+so as to attach these virtues to that imaginary existence. We
+would rather separate them from ourselves to join them to it;
+and we would willingly be cowards in order to acquire the
+reputation of being brave. A great proof of the nothingness
+of our being, not to be satisfied with the one without the other,
+and to renounce the one for the other! For he would be infamous
+who would not die to preserve his honour.</p>
+
+
+<h4><a name="p_148" id="p_148"></a>148</h4>
+
+<p>We are so presumptuous that we would wish to be known by
+all the world, even by people who shall come after, when we
+shall be no more; and we are so vain that the esteem of five or
+six neighbours delights and contents us.<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span></p>
+
+
+<h4><a name="p_149" id="p_149"></a>149</h4>
+
+<p>We do not trouble ourselves about being esteemed in the
+towns through which we pass. But if we are to remain a little
+while there, we are so concerned. How long is necessary? A
+time commensurate with our vain and paltry life.</p>
+
+
+<h4><a name="p_150" id="p_150"></a>150</h4>
+
+<p>Vanity is so anchored in the heart of man that a soldier, a
+soldier's servant, a cook, a porter brags, and wishes to have
+his admirers. Even philosophers wish for them. Those who
+write against it want to have the glory of having written well;<a name="FNanchor_72_76" id="FNanchor_72_76"></a><a href="#Footnote_72_76" class="fnanchor">[72]</a>
+and those who read it desire the glory of having read it. I who
+write this have perhaps this desire, and perhaps those who will
+read it ...</p>
+
+
+<h4><a name="p_151" id="p_151"></a>151</h4>
+
+<p><i>Glory.</i>&mdash;Admiration spoils all from infancy. Ah! How well
+said! Ah! How well done! How well-behaved he is! etc.</p>
+
+<p>The children of Port-Royal, who do not receive this stimulus
+of envy and glory, fall into carelessness.</p>
+
+
+<h4><a name="p_152" id="p_152"></a>152</h4>
+
+<p><i>Pride.</i>&mdash;Curiosity is only vanity. Most frequently we wish
+to know but to talk. Otherwise we would not take a sea
+voyage in order never to talk of it, and for the sole pleasure of
+seeing without hope of ever communicating it.</p>
+
+
+<h4><a name="p_153" id="p_153"></a>153</h4>
+
+<p><i>Of the desire of being esteemed by those with whom we are.</i>&mdash;Pride
+takes such natural possession of us in the midst of our
+woes, errors, etc. We even lose our life with joy, provided
+people talk of it.</p>
+
+<p>Vanity: play, hunting, visiting, false shame, a lasting name.</p>
+
+
+<h4><a name="p_154" id="p_154"></a>154</h4>
+
+<p>[I have no friends] to your advantage].</p>
+
+
+<h4><a name="p_155" id="p_155"></a>155</h4>
+
+<p>A true friend is so great an advantage, even for the greatest
+lords, in order that he may speak well of them, and back them
+in their absence, that they should do all to have one. But they
+should choose well; for, if they spend all their efforts in the
+interests of fools, it will be of no use, however well these may
+speak of them; and these will not even speak well of them if<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span>
+they find themselves on the weakest side, for they have no
+influence; and thus they will speak ill of them in company.</p>
+
+
+<h4><a name="p_156" id="p_156"></a>156</h4>
+
+<p><i>Ferox gens, nullam esse vitam sine armis rati.</i><a name="FNanchor_73_77" id="FNanchor_73_77"></a><a href="#Footnote_73_77" class="fnanchor">[73]</a>&mdash;They prefer
+death to peace; others prefer death to war.</p>
+
+<p>Every opinion may be held preferable to life, the love of which
+is so strong and so natural.<a name="FNanchor_74_78" id="FNanchor_74_78"></a><a href="#Footnote_74_78" class="fnanchor">[74]</a></p>
+
+
+<h4><a name="p_157" id="p_157"></a>157</h4>
+
+<p>Contradiction: contempt for our existence, to die for nothing,
+hatred of our existence.</p>
+
+
+<h4><a name="p_158" id="p_158"></a>158</h4>
+
+<p><i>Pursuits.</i>&mdash;The charm of fame is so great, that we like every
+object to which it is attached, even death.</p>
+
+
+<h4><a name="p_159" id="p_159"></a>159</h4>
+
+<p>Noble deeds are most estimable when hidden. When I see
+some of these in history (as p. 184)<a name="FNanchor_75_79" id="FNanchor_75_79"></a><a href="#Footnote_75_79" class="fnanchor">[75]</a>, they please me greatly.
+But after all they have not been quite hidden, since they have
+been known; and though people have done what they could to
+hide them, the little publication of them spoils all, for what was
+best in them was the wish to hide them.</p>
+
+
+<h4><a name="p_160" id="p_160"></a>160</h4>
+
+<p>Sneezing absorbs all the functions of the soul, as well as
+work does; but we do not draw therefrom the same conclusions
+against the greatness of man, because it is against his will. And
+although we bring it on ourselves, it is nevertheless against our
+will that we sneeze. It is not in view of the act itself; it is for
+another end. And thus it is not a proof of the weakness of man,
+and of his slavery under that action.</p>
+
+<p>It is not disgraceful for man to yield to pain, and it is disgraceful
+to yield to pleasure. This is not because pain comes
+to us from without, and we ourselves seek pleasure; for it is
+possible to seek pain, and yield to it purposely, without this
+kind of baseness. Whence comes it, then, that reason thinks
+it honourable to succumb under stress of pain, and disgraceful
+to yield to the attack of pleasure? It is because pain does not
+tempt and attract us. It is we ourselves who choose it voluntarily,
+and will it to prevail over us. So that we are masters of<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span>
+the situation; and in this man yields to himself. But in pleasure
+it is man who yields to pleasure. Now only mastery and
+sovereignty bring glory, and only slavery brings shame.</p>
+
+
+<h4><a name="p_161" id="p_161"></a>161</h4>
+
+<p><i>Vanity.</i>&mdash;How wonderful it is that a thing so evident as the
+vanity of the world is so little known, that it is a strange and
+surprising thing to say that it is foolish to seek greatness!</p>
+
+
+<h4><a name="p_162" id="p_162"></a>162</h4>
+
+<p>He who will know fully the vanity of man has only to consider
+the causes and effects of love. The cause is a <i>je ne sais
+quoi</i> (Corneille),<a name="FNanchor_76_80" id="FNanchor_76_80"></a><a href="#Footnote_76_80" class="fnanchor">[76]</a> and the effects are dreadful. This <i>je ne sais
+quoi</i>, so small an object that we cannot recognise it, agitates a
+whole country, princes, armies, the entire world.</p>
+
+<p>Cleopatra's nose: had it been shorter, the whole aspect of the
+world would have been altered.</p>
+
+
+<h4><a name="p_163" id="p_163"></a>163</h4>
+
+<p><i>Vanity.</i>&mdash;The cause and the effects of love: Cleopatra.</p>
+
+
+<h4><a name="p_164" id="p_164"></a>164</h4>
+
+<p>He who does not see the vanity of the world is himself very
+vain. Indeed who do not see it but youths who are absorbed
+in fame, diversion, and the thought of the future? But take
+away diversion, and you will see them dried up with weariness.
+They feel then their nothingness without knowing it; for it is
+indeed to be unhappy to be in insufferable sadness as soon as
+we are reduced to thinking of self, and have no diversion.</p>
+
+
+<h4><a name="p_165" id="p_165"></a>165</h4>
+
+<p><i>Thoughts.</i>&mdash;<i>In omnibus requiem qu&aelig;sivi.</i><a name="FNanchor_77_81" id="FNanchor_77_81"></a><a href="#Footnote_77_81" class="fnanchor">[77]</a> If our condition
+were truly happy, we would not need diversion from thinking
+of it in order to make ourselves happy.</p>
+
+
+<h4><a name="p_166" id="p_166"></a>166</h4>
+
+<p><i>Diversion.</i>&mdash;Death is easier to bear without thinking of it,
+than is the thought of death without peril.</p>
+
+
+<h4><a name="p_167" id="p_167"></a>167</h4>
+
+<p>The miseries of human life have established all this: as men
+have seen this, they have taken up diversion.<span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span></p>
+
+
+<h4><a name="p_168" id="p_168"></a>168</h4>
+
+<p><i>Diversion.</i>&mdash;As men are not able to fight against death,
+misery, ignorance, they have taken it into their heads, in order
+to be happy, not to think of them at all.</p>
+
+
+<h4><a name="p_169" id="p_169"></a>169</h4>
+
+<p>Despite these miseries, man wishes to be happy, and only
+wishes to be happy, and cannot wish not to be so. But how
+will he set about it? To be happy he would have to make himself
+immortal; but, not being able to do so, it has occurred to
+him to prevent himself from thinking of death.</p>
+
+
+<h4><a name="p_170" id="p_170"></a>170</h4>
+
+<p><i>Diversion.</i>&mdash;If man were happy, he would be the more so,
+the less he was diverted, like the Saints and God.&mdash;Yes; but
+is it not to be happy to have a faculty of being amused by
+diversion?&mdash;No; for that comes from elsewhere and from
+without, and thus is dependent, and therefore subject to be
+disturbed by a thousand accidents, which bring inevitable griefs.</p>
+
+
+<h4><a name="p_171" id="p_171"></a>171</h4>
+
+<p><i>Misery.</i>&mdash;The only thing which consoles us for our miseries
+is diversion, and yet this it the greatest of our miseries. For it
+is this which principally hinders us from reflecting upon ourselves,
+and which makes us insensibly ruin ourselves. Without
+this we should be in a state of weariness, and this weariness
+would spur us to seek a more solid means of escaping from it.
+But diversion amuses us, and leads us unconsciously to death.</p>
+
+
+<h4><a name="p_172" id="p_172"></a>172</h4>
+
+<p>We do not rest satisfied with the present. We anticipate
+the future as too slow in coming, as if in order to hasten its
+course; or we recall the past, to stop its too rapid flight. So
+imprudent are we that we wander in the times which are not
+ours, and do not think of the only one which belongs to us; and
+so idle are we that we dream of those times which are no more,
+and thoughtlessly overlook that which alone exists. For the
+present is generally painful to us. We conceal it from our sight,
+because it troubles us; and if it be delightful to us, we regret to
+see it pass away. We try to sustain it by the future, and think
+of arranging matters which are not in our power, for a time
+which we have no certainty of reaching.<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span></p>
+
+<p>Let each one examine his thoughts, and he will find them all
+occupied with the past and the future. We scarcely ever think
+of the present; and if we think of it, it is only to take light from
+it to arrange the future. The present is never our end. The
+past and the present are our means; the future alone is our end.<a name="FNanchor_78_82" id="FNanchor_78_82"></a><a href="#Footnote_78_82" class="fnanchor">[78]</a>
+So we never live, but we hope to live; and, as we are always
+preparing to be happy, it is inevitable we should never be so.</p>
+
+
+<h4><a name="p_173" id="p_173"></a>173</h4>
+
+<p>They say that eclipses foretoken misfortune, because misfortunes
+are common, so that, as evil happens so often, they
+often foretell it; whereas if they said that they predict good
+fortune, they would often be wrong. They attribute good
+fortune only to rare conjunctions of the heavens; so they seldom
+fail in prediction.</p>
+
+
+<h4><a name="p_174" id="p_174"></a>174</h4>
+
+<p><i>Misery.</i>&mdash;Solomon<a name="FNanchor_79_83" id="FNanchor_79_83"></a><a href="#Footnote_79_83" class="fnanchor">[79]</a> and Job have best known and best spoken
+of the misery of man; the former the most fortunate, and the
+latter the most unfortunate of men; the former knowing the
+vanity of pleasures from experience, the latter the reality of evils.</p>
+
+
+<h4><a name="p_175" id="p_175"></a>175</h4>
+
+<p>We know ourselves so little, that many think they are about
+to die when they are well, and many think they are well when
+they are near death, unconscious of approaching fever,<a name="FNanchor_80_84" id="FNanchor_80_84"></a><a href="#Footnote_80_84" class="fnanchor">[80]</a> or of the
+abscess ready to form itself.</p>
+
+
+<h4><a name="p_176" id="p_176"></a>176</h4>
+
+<p>Cromwell<a name="FNanchor_81_85" id="FNanchor_81_85"></a><a href="#Footnote_81_85" class="fnanchor">[81]</a> was about to ravage all Christendom; the royal
+family was undone, and his own for ever established, save for
+a little grain of sand which formed in his ureter. Rome herself
+was trembling under him; but this small piece of gravel having
+formed there, he is dead, his family cast down, all is peaceful,
+and the king is restored.</p>
+
+
+<h4><a name="p_177" id="p_177"></a>177</h4>
+
+<p>[Three hosts.<a name="FNanchor_82_86" id="FNanchor_82_86"></a><a href="#Footnote_82_86" class="fnanchor">[82]</a>] Would he who had possessed the friendship
+of the King of England, the King of Poland, and the Queen of
+Sweden, have believed he would lack a refuge and shelter in
+the world?</p>
+
+
+<h4><a name="p_178" id="p_178"></a>178</h4>
+
+<p>Macrobius:<a name="FNanchor_83_87" id="FNanchor_83_87"></a><a href="#Footnote_83_87" class="fnanchor">[83]</a> on the innocents slain by Herod.<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span></p>
+
+
+<h4><a name="p_179" id="p_179"></a>179</h4>
+
+<p>When Augustus learnt that Herod's own son was amongst
+the infants under two years of age, whom he had caused to be
+slain, he said that it was better to be Herod's pig than his
+son.&mdash;Macrobius, <i>Sat.</i>, book ii, chap. 4.</p>
+
+
+<h4><a name="p_180" id="p_180"></a>180</h4>
+
+<p>The great and the humble have the same misfortunes, the
+same griefs, the same passions;<a name="FNanchor_84_88" id="FNanchor_84_88"></a><a href="#Footnote_84_88" class="fnanchor">[84]</a> but the one is at the top of the
+wheel, and the other near the centre, and so less disturbed by
+the same revolutions.</p>
+
+
+<h4><a name="p_181" id="p_181"></a>181</h4>
+
+<p>We are so unfortunate that we can only take pleasure in a
+thing on condition of being annoyed if it turn out ill, as a
+thousand things can do, and do every hour. He who should
+find the secret of rejoicing in the good, without troubling
+himself with its contrary evil, would have hit the mark. It is
+perpetual motion.</p>
+
+
+<h4><a name="p_182" id="p_182"></a>182</h4>
+
+<p>Those who have always good hope in the midst of misfortunes,
+and who are delighted with good luck, are suspected of being
+very pleased with the ill success of the affair, if they are not
+equally distressed by bad luck; and they are overjoyed to find
+these pretexts of hope, in order to show that they are concerned
+and to conceal by the joy which they feign to feel that which
+they have at seeing the failure of the matter.</p>
+
+
+<h4><a name="p_183" id="p_183"></a>183</h4>
+
+<p>We run carelessly to the precipice, after we have put something
+before us to prevent us seeing it.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span></p>
+<h2><a name="SECTION_III" id="SECTION_III"></a>SECTION III</h2>
+
+<h3>OF THE NECESSITY OF THE WAGER</h3>
+
+
+<h4><a name="p_184" id="p_184"></a>184</h4>
+
+<p>A letter to incite to the search after God.</p>
+
+<p>And then to make people seek Him among the philosophers,
+sceptics, and dogmatists, who disquiet him who inquires of them.</p>
+
+
+<h4><a name="p_185" id="p_185"></a>185</h4>
+
+<p>The conduct of God, who disposes all things kindly, is to
+put religion into the mind by reason, and into the heart by
+grace. But to will to put it into the mind and heart by force
+and threats is not to put religion there, but terror, <i>terorrem
+potius quam religionem</i>.</p>
+
+
+<h4><a name="p_186" id="p_186"></a>186</h4>
+
+<p><i>Nisi terrerentur et non docerentur, improba quasi dominatio
+videretur</i> (Aug., Ep. 48 or 49), <i>Contra Mendacium ad Consentium</i>.</p>
+
+
+<h4><a name="p_187" id="p_187"></a>187</h4>
+
+<p><i>Order.</i>&mdash;Men despise religion; they hate it, and fear it is true.
+To remedy this, we must begin by showing that religion is not
+contrary to reason; that it is venerable, to inspire respect for
+it; then we must make it lovable, to make good men hope it is
+true; finally, we must prove it is true.</p>
+
+<p>Venerable, because it has perfect knowledge of man; lovable,
+because it promises the true good.</p>
+
+
+<h4><a name="p_188" id="p_188"></a>188</h4>
+
+<p>In every dialogue and discourse, we must be able to say to
+those who take offence, "Of what do you complain?"</p>
+
+
+<h4><a name="p_189" id="p_189"></a>189</h4>
+
+<p>To begin by pitying unbelievers; they are wretched enough
+by their condition. We ought only to revile them where it is
+beneficial; but this does them harm.<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span></p>
+
+
+<h4><a name="p_190" id="p_190"></a>190</h4>
+
+<p>To pity atheists who seek, for are they not unhappy enough?
+To inveigh against those who make a boast of it.</p>
+
+
+<h4><a name="p_191" id="p_191"></a>191</h4>
+
+<p>And will this one scoff at the other? Who ought to scoff?
+And yet, the latter does not scoff at the other, but pities him.</p>
+
+
+<h4><a name="p_192" id="p_192"></a>192</h4>
+
+<p>To reproach Miton<a name="FNanchor_85_89" id="FNanchor_85_89"></a><a href="#Footnote_85_89" class="fnanchor">[85]</a> with not being troubled, since God will
+reproach him.</p>
+
+
+<h4><a name="p_193" id="p_193"></a>193</h4>
+
+<p><i>Quid fiet hominibus qui minima contemnunt, majora non
+credunt?</i></p>
+
+
+<h4><a name="p_194" id="p_194"></a>194</h4>
+
+<p>... Let them at least learn what is the religion they attack,
+before attacking it. If this religion boasted of having a clear
+view of God, and of possessing it open and unveiled, it would be
+attacking it to say that we see nothing in the world which shows
+it with this clearness. But since, on the contrary, it says that
+men are in darkness and estranged from God, that He has
+hidden Himself from their knowledge, that this is in fact the
+name which He gives Himself in the Scriptures, <i>Deus absconditus</i>;<a name="FNanchor_86_90" id="FNanchor_86_90"></a><a href="#Footnote_86_90" class="fnanchor">[86]</a>
+and finally, if it endeavours equally to establish these two
+things: that God has set up in the Church visible signs to make
+Himself known to those who should seek Him sincerely, and
+that He has nevertheless so disguised them that He will only be
+perceived by those who seek Him with all their heart; what
+advantage can they obtain, when, in the negligence with which
+they make profession of being in search of the truth, they cry
+out that nothing reveals it to them; and since that darkness in
+which they are, and with which they upbraid the Church,
+establishes only one of the things which she affirms, without
+touching the other, and, very far from destroying, proves her
+doctrine?</p>
+
+<p>In order to attack it, they should have protested that they had
+made every effort to seek Him everywhere, and even in that
+which the Church proposes for their instruction, but without
+satisfaction. If they talked in this manner, they would in
+truth be attacking one of her pretensions. But I hope here to
+show that no reasonable person can speak thus, and I venture<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span>
+even to say that no one has ever done so. We know well
+enough how those who are of this mind behave. They believe
+they have made great efforts for their instruction, when they
+have spent a few hours in reading some book of Scripture, and
+have questioned some priest on the truths of the faith. After
+that, they boast of having made vain search in books and among
+men. But, verily, I will tell them what I have often said, that
+this negligence is insufferable. We are not here concerned
+with the trifling interests of some stranger, that we should treat
+it in this fashion; the matter concerns ourselves and our all.</p>
+
+<p>The immortality of the soul is a matter which is of so great
+consequence to us, and which touches us so profoundly, that we
+must have lost all feeling to be indifferent as to knowing what
+it is. All our actions and thoughts must take such different
+courses, according as there are or are not eternal joys to hope
+for, that it is impossible to take one step with sense and judgment,
+unless we regulate our course by our view of this point
+which ought to be our ultimate end.</p>
+
+<p>Thus our first interest and our first duty is to enlighten ourselves
+on this subject, whereon depends all our conduct. Therefore
+among those who do not believe, I make a vast difference
+between those who strive with all their power to inform themselves,
+and those who live without troubling or thinking about it.</p>
+
+<p>I can have only compassion for those who sincerely bewail
+their doubt, who regard it as the greatest of misfortunes, and
+who, sparing no effort to escape it, make of this inquiry their
+principal and most serious occupations.</p>
+
+<p>But as for those who pass their life without thinking of this
+ultimate end of life, and who, for this sole reason that they do
+not find within themselves the lights which convince them of it,
+neglect to seek them elsewhere, and to examine thoroughly
+whether this opinion is one of those which people receive with
+credulous simplicity, or one of those which, although obscure in
+themselves, have nevertheless a solid and immovable foundation,
+I look upon them in a manner quite different.</p>
+
+<p>This carelessness in a matter which concerns themselves,
+their eternity, their all, moves me more to anger than pity; it
+astonishes and shocks me; it is to me monstrous. I do not say
+this out of the pious zeal of a spiritual devotion. I expect, on
+the contrary, that we ought to have this feeling from principles
+of human interest and self-love; for this we need only see what
+the least enlightened persons see.<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span></p>
+
+<p>We do not require great education of the mind to understand
+that here is no real and lasting satisfaction; that our pleasures
+are only vanity; that our evils are infinite; and, lastly, that
+death, which threatens us every moment, must infallibly place
+us within a few years under the dreadful necessity of being for
+ever either annihilated or unhappy.</p>
+
+<p>There is nothing more real than this, nothing more terrible.
+Be we as heroic as we like, that is the end which awaits the noblest
+life in the world. Let us reflect on this, and then say whether
+it is not beyond doubt that there is no good in this life but in the
+hope of another; that we are happy only in proportion as we
+draw near it; and that, as there are no more woes for those who
+have complete assurance of eternity, so there is no more happiness
+for those who have no insight into it.</p>
+
+<p>Surely then it is a great evil thus to be in doubt, but it is at
+least an indispensable duty to seek when we are in such doubt;
+and thus the doubter who does not seek is altogether completely
+unhappy and completely wrong. And if besides this he is easy
+and content, professes to be so, and indeed boasts of it; if it is this
+state itself which is the subject of his joy and vanity, I have no
+words to describe so silly a creature.</p>
+
+<p>How can people hold these opinions? What joy can we find
+in the expectation of nothing but hopeless misery? What
+reason for boasting that we are in impenetrable darkness?
+And how can it happen that the following argument occurs to
+a reasonable man?</p>
+
+<p>"I know not who put me into the world, nor what the world
+is, nor what I myself am. I am in terrible ignorance of everything.
+I know not what my body is, nor my senses, nor my
+soul, not even that part of me which thinks what I say, which
+reflects on all and on itself, and knows itself no more than the
+rest. I see those frightful spaces of the universe which surround
+me, and I find myself tied to one corner of this vast expanse,
+without knowing why I am put in this place rather than in
+another, nor why the short time which is given me to live is
+assigned to me at this point rather than at another of the whole
+eternity which was before me or which shall come after me. I
+see nothing but infinites on all sides, which surround me as an
+atom, and as a shadow which endures only for an instant and
+returns no more. All I know is that I must soon die, but what
+I know least is this very death which I cannot escape.</p>
+
+<p>"As I know not whence I come, so I know not whither I go.<span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span>
+I know only that, in leaving this world, I fall for ever either
+into annihilation or into the hands of an angry God, without
+knowing to which of these two states I shall be for ever assigned.
+Such is my state, full of weakness and uncertainty. And from
+all this I conclude that I ought to spend all the days of my life
+without caring to inquire into what must happen to me. Perhaps
+I might find some solution to my doubts, but I will not
+take the trouble, nor take a step to seek it; and after treating
+with scorn those who are concerned with this care, I will go
+without foresight and without fear to try the great event, and
+let myself be led carelessly to death, uncertain of the eternity
+of my future state."</p>
+
+<p>Who would desire to have for a friend a man who talks in this
+fashion? Who would choose him out from others to tell him
+of his affairs? Who would have recourse to him in affliction?
+And indeed to what use in life could one put him?</p>
+
+<p>In truth, it is the glory of religion to have for enemies men so
+unreasonable: and their opposition to it is so little dangerous
+that it serves on the contrary to establish its truths. For the
+Christian faith goes mainly to establish these two facts, the
+corruption of nature, and redemption by Jesus Christ. Now I
+contend that if these men do not serve to prove the truth of the
+redemption by the holiness of their behaviour, they at least
+serve admirably to show the corruption of nature by sentiments
+so unnatural.</p>
+
+<p>Nothing is so important to man as his own state, nothing is
+so formidable to him as eternity; and thus it is not natural that
+there should be men indifferent to the loss of their existence, and
+to the perils of everlasting suffering. They are quite different
+with regard to all other things. They are afraid of mere trifles;
+they foresee them; they feel them. And this same man who
+spends so many days and nights in rage and despair for the loss
+of office, or for some imaginary insult to his honour, is the very
+one who knows without anxiety and without emotion that he
+will lose all by death. It is a monstrous thing to see in the
+same heart and at the same time this sensibility to trifles and
+this strange insensibility to the greatest objects. It is an
+incomprehensible enchantment, and a supernatural slumber,
+which indicates as its cause an all-powerful force.</p>
+
+<p>There must be a strange confusion in the nature of man, that
+he should boast of being in that state in which it seems incredible
+that a single individual should be. However, experience has<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span>
+shown me so great a number of such persons that the fact would
+be surprising, if we did not know that the greater part of those
+who trouble themselves about the matter are disingenuous, and
+not in fact what they say. They are people who have heard it
+said that it is the fashion to be thus daring. It is what they
+call shaking off the yoke, and they try to imitate this. But it
+would not be difficult to make them understand how greatly
+they deceive themselves in thus seeking esteem. This is not
+the way to gain it, even I say among those men of the world
+who take a healthy view of things, and who know that the only
+way to succeed in this life is to make ourselves appear honourable,
+faithful, judicious, and capable of useful service to a friend;
+because naturally men love only what may be useful to them.
+Now, what do we gain by hearing it said of a man that he has
+now thrown off the yoke, that he does not believe there is a God
+who watches our actions, that he considers himself the sole
+master of his conduct, and that he thinks he is accountable for
+it only to himself? Does he think that he has thus brought us
+to have henceforth complete confidence in him, and to look to
+him for consolation, advice, and help in every need of life? Do
+they profess to have delighted us by telling us that they hold
+our soul to be only a little wind and smoke, especially by telling
+us this in a haughty and self-satisfied tone of voice? Is this a
+thing to say gaily? Is it not, on the contrary, a thing to say
+sadly, as the saddest thing in the world?</p>
+
+<p>If they thought of it seriously, they would see that this is so
+bad a mistake, so contrary to good sense, so opposed to decency
+and so removed in every respect from that good breeding which
+they seek, that they would be more likely to correct than to
+pervert those who had an inclination to follow them. And
+indeed, make them give an account of their opinions, and of the
+reasons which they have for doubting religion, and they will
+say to you things so feeble and so petty, that they will persuade
+you of the contrary. The following is what a person one day
+said to such a one very appositely: "If you continue to talk
+in this manner, you will really make me religious." And he
+was right, for who would not have a horror of holding opinions in
+which he would have such contemptible persons as companions!</p>
+
+<p>Thus those who only feign these opinions would be very
+unhappy, if they restrained their natural feelings in order to
+make themselves the most conceited of men. If, at the bottom
+of their heart, they are troubled at not having more light, let<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span>
+them not disguise the fact; this avowal will not be shameful.
+The only shame is to have none. Nothing reveals more an
+extreme weakness of mind than not to know the misery of a
+godless man. Nothing is more indicative of a bad disposition of
+heart than not to desire the truth of eternal promises. Nothing
+is more dastardly than to act with bravado before God. Let
+them then leave these impieties to those who are sufficiently ill-bred
+to be really capable of them. Let them at least be honest
+men, if they cannot be Christians. Finally, let them recognise
+that there are two kinds of people one can call reasonable; those
+who serve God with all their heart because they know Him, and
+those who seek Him with all their heart because they do not
+know Him.</p>
+
+<p>But as for those who live without knowing Him and without
+seeking Him, they judge themselves so little worthy of their own
+care, that they are not worthy of the care of others; and it needs
+all the charity of the religion which they despise, not to despise
+them even to the point of leaving them to their folly. But because
+this religion obliges us always to regard them, so long as
+they are in this life, as capable of the grace which can enlighten
+them, and to believe that they may, in a little time, be more
+replenished with faith than we are, and that, on the other hand,
+we may fall into the blindness wherein they are, we must do
+for them what we would they should do for us if we were in
+their place, and call upon them to have pity upon themselves,
+and to take at least some steps in the endeavour to find light.
+Let them give to reading this some of the hours which they
+otherwise employ so uselessly; whatever aversion they may
+bring to the task, they will perhaps gain something, and at
+least will not lose much. But as for those who bring to the task
+perfect sincerity and a real desire to meet with truth, those I
+hope will be satisfied and convinced of the proofs of a religion
+so divine, which I have here collected, and in which I have
+followed somewhat after this order ...</p>
+
+
+<h4><a name="p_195" id="p_195"></a>195</h4>
+
+<p>Before entering into the proofs of the Christian religion, I find
+it necessary to point out the sinfulness of those men who live in
+indifference to the search for truth in a matter which is so
+important to them, and which touches them so nearly.</p>
+
+<p>Of all their errors, this doubtless is the one which most
+convicts them of foolishness and blindness, and in which it is<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span>
+easiest to confound them by the first glimmerings of common
+sense, and by natural feelings.</p>
+
+<p>For it is not to be doubted that the duration of this life is but
+a moment; that the state of death is eternal, whatever may be
+its nature; and that thus all our actions and thoughts must
+take such different directions according to the state of that
+eternity, that it is impossible to take one step with sense and
+judgment, unless we regulate our course by the truth of that
+point which ought to be our ultimate end.</p>
+
+<p>There is nothing clearer than this; and thus, according to the
+principles of reason, the conduct of men is wholly unreasonable,
+if they do not take another course.</p>
+
+<p>On this point, therefore, we condemn those who live without
+thought of the ultimate end of life, who let themselves be guided
+by their own inclinations and their own pleasures without
+reflection and without concern, and, as if they could annihilate
+eternity by turning away their thought from it, think only of
+making themselves happy for the moment.</p>
+
+<p>Yet this eternity exists, and death, which must open into it,
+and threatens them every hour, must in a little time infallibly
+put them under the dreadful necessity of being either annihilated
+or unhappy for ever, without knowing which of these eternities
+is for ever prepared for them.</p>
+
+<p>This is a doubt of terrible consequence. They are in peril of
+eternal woe; and thereupon, as if the matter were not worth
+the trouble, they neglect to inquire whether this is one of those
+opinions which people receive with too credulous a facility, or
+one of those which, obscure in themselves, have a very firm,
+though hidden, foundation. Thus they know not whether
+there be truth or falsity in the matter, nor whether there be
+strength or weakness in the proofs. They have them before
+their eyes; they refuse to look at them; and in that ignorance
+they choose all that is necessary to fall into this misfortune if
+it exists, to await death to make trial of it, yet to be very
+content in this state, to make profession of it, and indeed to
+boast of it. Can we think seriously on the importance of this
+subject without being horrified at conduct so extravagant?</p>
+
+<p>This resting in ignorance is a monstrous thing, and they who
+pass their life in it must be made to feel its extravagance and
+stupidity, by having it shown to them, so that they may be
+confounded by the sight of their folly. For this is how men
+reason, when they choose to live in such ignorance of what they<span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span>
+are, and without seeking enlightenment. "I know not," they
+say ...</p>
+
+
+<h4><a name="p_196" id="p_196"></a>196</h4>
+
+<p>Men lack heart; they would not make a friend of it.</p>
+
+
+<h4><a name="p_197" id="p_197"></a>197</h4>
+
+<p>To be insensible to the extent of despising interesting things,
+and to become insensible to the point which interests us most.</p>
+
+
+<h4><a name="p_198" id="p_198"></a>198</h4>
+
+<p>The sensibility of man to trifles, and his insensibility to great
+things, indicates a strange inversion.</p>
+
+
+<h4><a name="p_199" id="p_199"></a>199</h4>
+
+<p>Let us imagine a number of men in chains, and all condemned
+to death, where some are killed each day in the sight of the
+others, and those who remain see their own fate in that of their
+fellows, and wait their turn, looking at each other sorrowfully
+and without hope. It is an image of the condition of men.</p>
+
+
+<h4><a name="p_200" id="p_200"></a>200</h4>
+
+<p>A man in a dungeon, ignorant whether his sentence be
+pronounced, and having only one hour to learn it, but this
+hour enough, if he know that it is pronounced, to obtain its
+repeal, would act unnaturally in spending that hour, not in
+ascertaining his sentence, but in playing piquet. So it is against
+nature that man, etc. It is making heavy the hand of God.</p>
+
+<p>Thus not only the zeal of those who seek Him proves God,
+but also the blindness of those who seek Him not.</p>
+
+
+<h4><a name="p_201" id="p_201"></a>201</h4>
+
+<p>All the objections of this one and that one only go against
+themselves, and not against religion. All that infidels say ...</p>
+
+
+<h4><a name="p_202" id="p_202"></a>202</h4>
+
+<p>[From those who are in despair at being without faith, we
+see that God does not enlighten them; but as to the rest, we
+see there is a God who makes them blind.]</p>
+
+
+<h4><a name="p_203" id="p_203"></a>203</h4>
+
+<p><i>Fascinatio nugacitatis.</i><a name="FNanchor_87_91" id="FNanchor_87_91"></a><a href="#Footnote_87_91" class="fnanchor">[87]</a>&mdash;That passion may not harm us,
+let us act as if we had only eight hours to live.<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span></p>
+
+
+<h4><a name="p_204" id="p_204"></a>204</h4>
+
+<p>If we ought to devote eight hours of life, we ought to devote
+a hundred years.</p>
+
+
+<h4><a name="p_205" id="p_205"></a>205</h4>
+
+<p>When I consider the short duration of my life, swallowed up
+in the eternity before and after, the little space which I fill, and
+even can see, engulfed in the infinite immensity of spaces of
+which I am ignorant, and which know me not, I am frightened,
+and am astonished at being here rather than there; for there is
+no reason why here rather than there, why now rather than
+then. Who has put me here? By whose order and direction
+have this place and time been allotted to me? <i>Memoria hospitis
+unius diei pr&aelig;tereuntis.</i><a name="FNanchor_88_92" id="FNanchor_88_92"></a><a href="#Footnote_88_92" class="fnanchor">[88]</a></p>
+
+
+<h4><a name="p_206" id="p_206"></a>206</h4>
+
+<p>The eternal silence of these infinite spaces frightens me.</p>
+
+
+<h4><a name="p_207" id="p_207"></a>207</h4>
+
+<p>How many kingdoms know us not!</p>
+
+
+<h4><a name="p_208" id="p_208"></a>208</h4>
+
+<p>Why is my knowledge limited? Why my stature? Why my
+life to one hundred years rather than to a thousand? What
+reason has nature had for giving me such, and for choosing this
+number rather than another in the infinity of those from which
+there is no more reason to choose one than another, trying
+nothing else?</p>
+
+
+<h4><a name="p_209" id="p_209"></a>209</h4>
+
+<p>Art thou less a slave by being loved and favoured by thy
+master? Thou art indeed well off, slave. Thy master favours
+thee; he will soon beat thee.</p>
+
+
+<h4><a name="p_210" id="p_210"></a>210</h4>
+
+<p>The last act is tragic, however happy all the rest of the play
+is; at the last a little earth is thrown upon our head, and that
+is the end for ever.</p>
+
+
+<h4><a name="p_211" id="p_211"></a>211</h4>
+
+<p>We are fools to depend upon the society of our fellow-men.
+Wretched as we are, powerless as we are, they will not aid us;<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span>
+we shall die alone. We should therefore act as if we were alone,
+and in that case should we build fine houses, etc.? We should
+seek the truth without hesitation; and, if we refuse it, we show
+that we value the esteem of men more than the search for truth.</p>
+
+
+<h4><a name="p_212" id="p_212"></a>212</h4>
+
+<p><i>Instability.</i><a name="FNanchor_89_93" id="FNanchor_89_93"></a><a href="#Footnote_89_93" class="fnanchor">[89]</a>&mdash;It is a horrible thing to feel all that we possess
+slipping away.</p>
+
+
+<h4><a name="p_213" id="p_213"></a>213</h4>
+
+<p>Between us and heaven or hell there is only life, which is the
+frailest thing in the world.</p>
+
+
+<h4><a name="p_214" id="p_214"></a>214</h4>
+
+<p><i>Injustice.</i>&mdash;That presumption should be joined to meanness
+is extreme injustice.</p>
+
+
+<h4><a name="p_215" id="p_215"></a>215</h4>
+
+<p>To fear death without danger, and not in danger, for one
+must be a man.</p>
+
+
+<h4><a name="p_216" id="p_216"></a>216</h4>
+
+<p>Sudden death alone is feared; hence confessors stay with lords.</p>
+
+
+<h4><a name="p_217" id="p_217"></a>217</h4>
+
+<p>An heir finds the title-deeds of his house. Will he say,
+"Perhaps they are forged?" and neglect to examine them?</p>
+
+
+<h4><a name="p_218" id="p_218"></a>218</h4>
+
+<p><i>Dungeon.</i>&mdash;I approve of not examining the opinion of
+Copernicus; but this...! It concerns all our life to know
+whether the soul be mortal or immortal.</p>
+
+
+<h4><a name="p_219" id="p_219"></a>219</h4>
+
+<p>It is certain that the mortality or immortality of the soul
+must make an entire difference to morality. And yet philosophers
+have constructed their ethics independently of this: they discuss
+to pass an hour.</p>
+
+<p>Plato, to incline to Christianity.</p>
+
+
+<h4><a name="p_220" id="p_220"></a>220</h4>
+
+<p>The fallacy of philosophers who have not discussed the
+immortality of the soul. The fallacy of their dilemma in
+Montaigne.<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span></p>
+
+
+<h4><a name="p_221" id="p_221"></a>221</h4>
+
+<p>Atheists ought to say what is perfectly evident; now it is not
+perfectly evident that the soul is material.</p>
+
+
+<h4><a name="p_222" id="p_222"></a>222</h4>
+
+<p><i>Atheists.</i>&mdash;What reason have they for saying that we cannot
+rise from the dead? What is more difficult, to be born or to
+rise again; that what has never been should be, or that what
+has been should be again? Is it more difficult to come into
+existence than to return to it? Habit makes the one appear
+easy to us; want of habit makes the other impossible. A
+popular way of thinking!</p>
+
+<p>Why cannot a virgin bear a child? Does a hen not lay eggs
+without a cock? What distinguishes these outwardly from
+others? And who has told us that the hen may not form the
+germ as well as the cock?</p>
+
+
+<h4><a name="p_223" id="p_223"></a>223</h4>
+
+<p>What have they to say against the resurrection, and against
+the child-bearing of the Virgin? Which is the more difficult, to
+produce a man or an animal, or to reproduce it? And if they
+had never seen any species of animals, could they have conjectured
+whether they were produced without connection with
+each other?</p>
+
+
+<h4><a name="p_224" id="p_224"></a>224</h4>
+
+<p>How I hate these follies of not believing in the Eucharist, etc.!
+If the Gospel be true, if Jesus Christ be God, what difficulty
+is there?</p>
+
+
+<h4><a name="p_225" id="p_225"></a>225</h4>
+
+<p>Atheism shows strength of mind, but only to a certain degree.</p>
+
+
+<h4><a name="p_226" id="p_226"></a>226</h4>
+
+<p>Infidels, who profess to follow reason, ought to be exceedingly
+strong in reason. What say they then? "Do we not see," say
+they, "that the brutes live and die like men, and Turks like
+Christians? They have their ceremonies, their prophets, their
+doctors, their saints, their monks, like us," etc. (Is this contrary
+to Scripture? Does it not say all this?)</p>
+
+<p>If you care but little to know the truth, here is enough of it
+to leave you in repose. But if you desire with all your heart<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span>
+to know it, it is not enough; look at it in detail. This would be
+sufficient for a question in philosophy; but not here, where it
+concerns your all. And yet, after a trifling reflection of this
+kind, we go to amuse ourselves, etc. Let us inquire of this
+same religion whether it does not give a reason for this obscurity;
+perhaps it will teach it to us.</p>
+
+
+<h4><a name="p_227" id="p_227"></a>227</h4>
+
+<p><i>Order by dialogues.</i>&mdash;What ought I to do? I see only darkness
+everywhere. Shall I believe I am nothing? Shall I believe I
+am God?</p>
+
+<p>"All things change and succeed each other." You are mistaken;
+there is ...</p>
+
+
+<h4><a name="p_228" id="p_228"></a>228</h4>
+
+<p>Objection of atheists: "But we have no light."</p>
+
+
+<h4><a name="p_229" id="p_229"></a>229</h4>
+
+<p>This is what I see and what troubles me. I look on all sides,
+and I see only darkness everywhere. Nature presents to me
+nothing which is not matter of doubt and concern. If I saw
+nothing there which revealed a Divinity, I would come to a
+negative conclusion; if I saw everywhere the signs of a Creator,
+I would remain peacefully in faith. But, seeing too much to
+deny and too little to be sure, I am in a state to be pitied;
+wherefore I have a hundred time wished that if a God maintains
+nature, she should testify to Him unequivocally, and
+that, if the signs she gives are deceptive, she should suppress
+them altogether; that she should say everything or nothing,
+that I might see which cause I ought to follow. Whereas in
+my present state, ignorant of what I am or of what I ought
+to do, I know neither my condition nor my duty. My heart
+inclines wholly to know where is the true good, in order to follow
+it; nothing would be too dear to me for eternity.</p>
+
+<p>I envy those whom I see living in the faith with such carelessness,
+and who make such a bad use of a gift of which it seems to
+me I would make such a different use.</p>
+
+
+<h4><a name="p_230" id="p_230"></a>230</h4>
+
+<p>It is incomprehensible that God should exist, and it is incomprehensible
+that He should not exist; that the soul should
+be joined to the body, and that we should have no soul; that the<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span>
+world should be created, and that it should not be created, etc.;
+that original sin should be, and that it should not be.</p>
+
+
+<h4><a name="p_231" id="p_231"></a>231</h4>
+
+<p>Do you believe it to be impossible that God is infinite, without
+parts?&mdash;Yes. I wish therefore to show you an infinite and
+indivisible thing. It is a point moving everywhere with an
+infinite velocity; for it is one in all places, and is all totality in
+every place.</p>
+
+<p>Let this effect of nature, which previously seemed to you
+impossible, make you know that there may be others of which
+you are still ignorant. Do not draw this conclusion from your
+experiment, that there remains nothing for you to know; but
+rather that there remains an infinity for you to know.</p>
+
+
+<h4><a name="p_232" id="p_232"></a>232</h4>
+
+<p>Infinite movement, the point which fills everything, the
+moment of rest; infinite without quantity, indivisible and infinite.</p>
+
+
+<h4><a name="p_233" id="p_233"></a>233</h4>
+
+<p><i>Infinite</i>&mdash;<i>nothing.</i>&mdash;Our soul is cast into a body, where it
+finds number, time, dimension. Thereupon it reasons, and
+calls this nature, necessity, and can believe nothing else.</p>
+
+<p>Unity joined to infinity adds nothing to it, no more than one
+foot to an infinite measure. The finite is annihilated in the
+presence of the infinite, and becomes a pure nothing. So our
+spirit before God, so our justice before divine justice. There is
+not so great a disproportion between our justice and that of
+God, as between unity and infinity.</p>
+
+<p>The justice of God must be vast like His compassion. Now
+justice to the outcast is less vast, and ought less to offend our
+feelings than mercy towards the elect.</p>
+
+<p>We know that there is an infinite, and are ignorant of its
+nature. As we know it to be false that numbers are finite, it
+is therefore true that there is an infinity in number. But we do
+not know what it is. It is false that it is even, it is false that it
+is odd; for the addition of a unit can make no change in its nature.
+Yet it is a number, and every number is odd or even (this is
+certainly true of every finite number). So we may well know
+that there is a God without knowing what He is. Is there not
+one substantial truth, seeing there are so many things which are
+not the truth itself?<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span></p>
+
+<p>We know then the existence and nature of the finite, because
+we also are finite and have extension. We know the existence
+of the infinite, and are ignorant of its nature, because it has
+extension like us, but not limits like us. But we know neither
+the existence nor the nature of God, because He has neither
+extension nor limits.</p>
+
+<p>But by faith we know His existence; in glory we shall know
+His nature. Now, I have already shown that we may well
+know the existence of a thing, without knowing its nature.</p>
+
+<p>Let us now speak according to natural lights.</p>
+
+<p>If there is a God, He is infinitely incomprehensible, since,
+having neither parts nor limits, He has no affinity to us. We
+are then incapable of knowing either what He is or if He is.
+This being so, who will dare to undertake the decision of the
+question? Not we, who have no affinity to Him.</p>
+
+<p>Who then will blame Christians for not being able to give a
+reason for their belief, since they profess a religion for which
+they cannot give a reason? They declare, in expounding it to
+the world, that it is a foolishness, <i>stultitiam</i>;<a name="FNanchor_90_94" id="FNanchor_90_94"></a><a href="#Footnote_90_94" class="fnanchor">[90]</a> and then you
+complain that they do not prove it! If they proved it, they
+would not keep their word; it is in lacking proofs, that they are
+not lacking in sense. "Yes, but although this excuses those who
+offer it as such, and takes away from them the blame of putting
+it forward without reason, it does not excuse those who receive
+it." Let us then examine this point, and say, "God is, or He
+is not." But to which side shall we incline? Reason can decide
+nothing here. There is an infinite chaos which separated us.
+A game is being played at the extremity of this infinite distance
+where heads or tails will turn up. What will you wager?
+According to reason, you can do neither the one thing nor the
+other; according to reason, you can defend neither of the
+propositions.</p>
+
+<p>Do not then reprove for error those who have made a choice;
+for you know nothing about it. "No, but I blame them for
+having made, not this choice, but a choice; for again both he
+who chooses heads and he who chooses tails are equally at fault,
+they are both in the wrong. The true course is not to wager
+at all."</p>
+
+<p>Yes; but you must wager. It is not optional. You are
+embarked. Which will you choose then? Let us see. Since
+you must choose, let us see which interests you least. You have
+two things to lose, the true and the good; and two things to stake,<span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span>
+your reason and your will, your knowledge and your happiness;
+and your nature has two things to shun, error and misery.
+Your reason is no more shocked in choosing one rather than the
+other, since you must of necessity choose. This is one point
+settled. But your happiness? Let us weigh the gain and the
+loss in wagering that God is. Let us estimate these two chances.
+If you gain, you gain all; if you lose, you lose nothing. Wager,
+then, without hesitation that He is.&mdash;"That is very fine. Yes,
+I must wager; but I may perhaps wager too much."&mdash;Let us
+see. Since there is an equal risk of gain and of loss, if you had
+only to gain two lives, instead of one, you might still wager.
+But if there were three lives to gain, you would have to play
+(since you are under the necessity of playing), and you would
+be imprudent, when you are forced to play, not to chance your
+life to gain three at a game where there is an equal risk of loss
+and gain. But there is an eternity of life and happiness. And
+this being so, if there were an infinity of chances, of which one
+only would be for you, you would still be right in wagering one
+to win two, and you would act stupidly, being obliged to play,
+by refusing to stake one life against three at a game in which out
+of an infinity of chances there is one for you, if there were an
+infinity of an infinitely happy life to gain. But there is here an
+infinity of an infinitely happy life to gain, a chance of gain
+against a finite number of chances of loss, and what you stake is
+finite. It is all divided; wherever the infinite is and there is not
+an infinity of chances of loss against that of gain, there is no
+time to hesitate, you must give all. And thus, when one is
+forced to play, he must renounce reason to preserve his life,
+rather than risk it for infinite gain, as likely to happen as the
+loss of nothingness.</p>
+
+<p>For it is no use to say it is uncertain if we will gain, and it is
+certain that we risk, and that the infinite distance between the
+<i>certainty</i> of what is staked and the <i>uncertainty</i> of what will be
+gained, equals the finite good which is certainly staked against
+the uncertain infinite. It is not so, as every player stakes a
+certainty to gain an uncertainty, and yet he stakes a finite
+certainty to gain a finite uncertainty, without transgressing
+against reason. There is not an infinite distance between the
+certainty staked and the uncertainty of the gain; that is untrue.
+In truth, there is an infinity between the certainty of gain
+and the certainty of loss. But the uncertainty of the gain is
+proportioned to the certainty of the stake according to the<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span>
+proportion of the chances of gain and loss. Hence it comes that,
+if there are as many risks on one side as on the other, the course
+is to play even; and then the certainty of the stake is equal to
+the uncertainty of the gain, so far is it from fact that there is an
+infinite distance between them. And so our proposition is of
+infinite force, when there is the finite to stake in a game where
+there are equal risks of gain and of loss, and the infinite to gain.
+This is demonstrable; and if men are capable of any truths, this
+is one.</p>
+
+<p>"I confess it, I admit it. But, still, is there no means of
+seeing the faces of the cards?"&mdash;Yes, Scripture and the rest, etc.
+"Yes, but I have my hands tied and my mouth closed; I am
+forced to wager, and am not free. I am not released, and am
+so made that I cannot believe. What, then, would you have
+me do?"</p>
+
+<p>True. But at least learn your inability to believe, since
+reason brings you to this, and yet you cannot believe. Endeavour
+then to convince yourself, not by increase of proofs of
+God, but by the abatement of your passions. You would like
+to attain faith, and do not know the way; you would like to
+cure yourself of unbelief, and ask the remedy for it. Learn
+of those who have been bound like you, and who now stake all
+their possessions. These are people who know the way which
+you would follow, and who are cured of an ill of which you would
+be cured. Follow the way by which they began; by acting as if
+they believed, taking the holy water, having masses said, etc.
+Even this will naturally make you believe, and deaden your
+acuteness.&mdash;"But this is what I am afraid of."&mdash;And why?
+What have you to lose?</p>
+
+<p>But to show you that this leads you there, it is this which will
+lessen the passions, which are your stumbling-blocks.</p>
+
+<p><i>The end of this discourse.</i>&mdash;Now, what harm will befall you in
+taking this side? You will be faithful, honest, humble, grateful,
+generous, a sincere friend, truthful. Certainly you will not
+have those poisonous pleasures, glory and luxury; but will you
+not have others? I will tell you that you will thereby gain in
+this life, and that, at each step you take on this road, you will
+see so great certainty of gain, so much nothingness in what you
+risk, that you will at last recognise that you have wagered for
+something certain and infinite, for which you have given nothing.</p>
+
+<p>"Ah! This discourse transports me, charms me," etc.</p>
+
+<p>If this discourse pleases you and seems impressive, know<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span>
+that it is made by a man who has knelt, both before and after
+it, in prayer to that Being, infinite and without parts, before
+whom he lays all he has, for you also to lay before Him all you
+have for your own good and for His glory, that so strength may
+be given to lowliness.</p>
+
+
+<h4><a name="p_234" id="p_234"></a>234</h4>
+
+<p>If we must not act save on a certainty, we ought not to act
+on religion, for it is not certain. But how many things we do
+on an uncertainty, sea voyages, battles! I say then we must do
+nothing at all, for nothing is certain, and that there is more
+certainty in religion than there is as to whether we may see
+to-morrow; for it is not certain that we may see to-morrow, and
+it is certainly possible that we may not see it. We cannot say
+as much about religion. It is not certain that it is; but who
+will venture to say that it is certainly possible that it is not?
+Now when we work for to-morrow, and so on an uncertainty,
+we act reasonably; for we ought to work for an uncertainty
+according to the doctrine of chance which was demonstrated
+above.</p>
+
+<p>Saint Augustine has seen that we work for an uncertainty, on
+sea, in battle, etc. But he has not seen the doctrine of chance
+which proves that we should do so. Montaigne has seen that
+we are shocked at a fool, and that habit is all-powerful; but he
+has not seen the reason of this effect.</p>
+
+<p>All these persons have seen the effects, but they have not
+seen the causes. They are, in comparison with those who have
+discovered the causes, as those who have only eyes are in comparison
+with those who have intellect. For the effects are
+perceptible by sense, and the causes are visible only to the
+intellect. And although these effects are seen by the mind,
+this mind is, in comparison with the mind which sees the causes,
+as the bodily senses are in comparison with the intellect.</p>
+
+
+<h4><a name="p_235" id="p_235"></a>235</h4>
+
+<p><i>Rem viderunt, causam non viderunt.</i></p>
+
+
+<h4><a name="p_236" id="p_236"></a>236</h4>
+
+<p>According to the doctrine of chance, you ought to put yourself
+to the trouble of searching for the truth; for if you die without
+worshipping the True Cause, you are lost.&mdash;"But," say you,
+"if He had wished me to worship Him, He would have left me<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span>
+signs of His will."&mdash;He has done so; but you neglect them.
+Seek them, therefore; it is well worth it.</p>
+
+
+<h4><a name="p_237" id="p_237"></a>237</h4>
+
+<p><i>Chances.</i>&mdash;We must live differently in the world, according to
+these different assumptions: (1) that we could always remain
+in it; (2) that it is certain that we shall not remain here long,
+and uncertain if we shall remain here one hour. This last
+assumption is our condition.</p>
+
+
+<h4><a name="p_238" id="p_238"></a>238</h4>
+
+<p>What do you then promise me, in addition to certain troubles,
+but ten years of self-love (for ten years is the chance), to try
+hard to please without success?</p>
+
+
+<h4><a name="p_239" id="p_239"></a>239</h4>
+
+<p><i>Objection.</i>&mdash;Those who hope for salvation are so far happy;
+but they have as a counterpoise the fear of hell.</p>
+
+<p><i>Reply.</i>&mdash;Who has most reason to fear hell: he who is in
+ignorance whether there is a hell, and who is certain of damnation
+if there is; or he who certainly believes there is a hell, and hopes
+to be saved if there is?</p>
+
+
+<h4><a name="p_240" id="p_240"></a>240</h4>
+
+<p>"I would soon have renounced pleasure," say they, "had I
+faith." For my part I tell you, "You would soon have faith, if
+you renounced pleasure." Now, it is for you to begin. If I
+could, I would give you faith. I cannot do so, nor therefore
+test the truth of what you say. But you can well renounce
+pleasure, and test whether what I say is true.</p>
+
+
+<h4><a name="p_241" id="p_241"></a>241</h4>
+
+<p><i>Order.</i>&mdash;I would have far more fear of being mistaken, and of
+finding that the Christian religion was true, than of not being
+mistaken in believing it true.<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span></p>
+
+
+
+<hr style="width: 65%;" />
+<h2><a name="SECTION_IV" id="SECTION_IV"></a>SECTION IV</h2>
+
+<h3>OF THE MEANS OF BELIEF</h3>
+
+
+<h4><a name="p_242" id="p_242"></a>242</h4>
+
+<p><i>Preface to the second part.</i>&mdash;To speak of those who have
+treated of this matter.</p>
+
+<p>I admire the boldness with which these persons undertake to
+speak of God. In addressing their argument to infidels, their
+first chapter is to prove Divinity from the works of nature.<a name="FNanchor_91_95" id="FNanchor_91_95"></a><a href="#Footnote_91_95" class="fnanchor">[91]</a> I
+should not be astonished at their enterprise, if they were
+addressing their argument to the faithful; for it is certain that
+those who have the living faith in their heart see at once that
+all existence is none other than the work of the God whom they
+adore. But for those in whom this light is extinguished, and in
+whom we purpose to rekindle it, persons destitute of faith and
+grace, who, seeking with all their light whatever they see in
+nature that can bring them to this knowledge, find only obscurity
+and darkness; to tell them that they have only to look at the
+smallest things which surround them, and they will see God
+openly, to give them, as a complete proof of this great and
+important matter, the course of the moon and planets, and to
+claim to have concluded the proof with such an argument, is to
+give them ground for believing that the proofs of our religion
+are very weak. And I see by reason and experience that nothing
+is more calculated to arouse their contempt.</p>
+
+<p>It is not after this manner that Scripture speaks, which has
+a better knowledge of the things that are of God. It says, on
+the contrary, that God is a hidden God, and that, since the
+corruption of nature, He has left men in a darkness from which
+they can escape only through Jesus Christ, without whom all
+communion with God is cut off. <i>Nemo novit Patrem, nisi
+Filius, et cui voluerit Filius revelare.</i><a name="FNanchor_92_96" id="FNanchor_92_96"></a><a href="#Footnote_92_96" class="fnanchor">[92]</a></p>
+
+<p>This is what Scripture points out to us, when it says in so
+many places that those who seek God find Him.<a name="FNanchor_93_97" id="FNanchor_93_97"></a><a href="#Footnote_93_97" class="fnanchor">[93]</a> It is not of
+that light, "like the noonday sun," that this is said. We do<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span>
+not say that those who seek the noonday sun, or water in the
+sea, shall find them; and hence the evidence of God must not
+be of this nature. So it tells us elsewhere: <i>Vere tu es Deus
+absconditus</i>.<a name="FNanchor_94_98" id="FNanchor_94_98"></a><a href="#Footnote_94_98" class="fnanchor">[94]</a></p>
+
+
+<h4><a name="p_243" id="p_243"></a>243</h4>
+
+<p>It is an astounding fact that no canonical writer has ever
+made use of nature to prove God. They all strive to make us
+believe in Him. David, Solomon, etc., have never said, "There
+is no void, therefore there is a God." They must have had
+more knowledge than the most learned people who came after
+them, and who have all made use of this argument. This is
+worthy of attention.</p>
+
+
+<h4><a name="p_244" id="p_244"></a>244</h4>
+
+<p>"Why! Do you not say yourself that the heavens and birds
+prove God?" No. "And does your religion not say so?" No.
+For although it is true in a sense for some souls to whom God
+gives this light, yet it is false with respect to the majority of men.</p>
+
+
+<h4><a name="p_245" id="p_245"></a>245</h4>
+
+<p>There are three sources of belief: reason, custom, inspiration.
+The Christian religion, which alone has reason, does not acknowledge
+as her true children those who believe without inspiration.
+It is not that she excludes reason and custom. On the contrary,
+the mind must be opened to proofs, must be confirmed by custom,
+and offer itself in humbleness to inspirations, which alone can
+produce a true and saving effect. <i>Ne evacuetur crux Christi.</i><a name="FNanchor_95_99" id="FNanchor_95_99"></a><a href="#Footnote_95_99" class="fnanchor">[95]</a></p>
+
+
+<h4><a name="p_246" id="p_246"></a>246</h4>
+
+<p><i>Order.</i>&mdash;After the letter <i>That we ought to seek God</i>, to write
+the letter <i>On removing obstacles</i>; which is the discourse on
+"the machine,"<a name="FNanchor_96_100" id="FNanchor_96_100"></a><a href="#Footnote_96_100" class="fnanchor">[96]</a> on preparing the machine, on seeking by reason.</p>
+
+
+<h4><a name="p_247" id="p_247"></a>247</h4>
+
+<p><i>Order.</i>&mdash;A letter of exhortation to a friend to induce him to
+seek. And he will reply, "But what is the use of seeking?
+Nothing is seen." Then to reply to him, "Do not despair."
+And he will answer that he would be glad to find some light, but
+that, according to this very religion, if he believed in it, it will
+be of no use to him, and that therefore he prefers not to seek.
+And to answer to that: The machine.<span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span></p>
+
+
+<h4><a name="p_248" id="p_248"></a>248</h4>
+
+<p><i>A letter which indicates the use of proofs by the machine.</i>&mdash;
+Faith is different from proof; the one is human, the other is a
+gift of God. <i>Justus ex fide vivit.</i><a name="FNanchor_97_101" id="FNanchor_97_101"></a><a href="#Footnote_97_101" class="fnanchor">[97]</a> It is this faith that God
+Himself puts into the heart, of which the proof is often the instrument,
+<i>fides ex auditu</i>;<a name="FNanchor_98_102" id="FNanchor_98_102"></a><a href="#Footnote_98_102" class="fnanchor">[98]</a> but this faith is in the heart, and makes
+us not say <i>scio</i>, but <i>credo</i>.</p>
+
+
+<h4><a name="p_249" id="p_249"></a>249</h4>
+
+<p>It is superstition to put one's hope in formalities; but it is
+pride to be unwilling to submit to them.</p>
+
+
+<h4><a name="p_250" id="p_250"></a>250</h4>
+
+<p>The external must be joined to the internal to obtain anything
+from God, that is to say, we must kneel, pray with the lips, etc.,
+in order that proud man, who would not submit himself to God,
+may be now subject to the creature.<a name="FNanchor_99_103" id="FNanchor_99_103"></a><a href="#Footnote_99_103" class="fnanchor">[99]</a> To expect help from these
+externals is superstition; to refuse to join them to the internal
+is pride.</p>
+
+
+<h4><a name="p_251" id="p_251"></a>251</h4>
+
+<p>Other religions, as the pagan, are more popular, for they
+consist in externals. But they are not for educated people. A
+purely intellectual religion would be more suited to the learned,
+but it would be of no use to the common people. The Christian
+religion alone is adapted to all, being composed of externals and
+internals. It raises the common people to the internal, and
+humbles the proud to the external; it is not perfect without the
+two, for the people must understand the spirit of the letter, and
+the learned must submit their spirit to the letter.</p>
+
+
+<h4><a name="p_252" id="p_252"></a>252</h4>
+
+<p>For we must not misunderstand ourselves; we are as much
+automatic as intellectual; and hence it comes that the instrument
+by which conviction is attained is not demonstrated alone.
+How few things are demonstrated? Proofs only convince the
+mind. Custom is the source of our strongest and most believed
+proofs. It bends the automaton, which persuades the mind
+without its thinking about the matter. Who has demonstrated
+that there will be a to-morrow, and that we shall die? And what is
+more believed? It is, then, custom which persuades us of it; it is<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span>
+custom that makes so many men Christians; custom that makes
+them Turks, heathens, artisans, soldiers, etc. (Faith in baptism
+is more received among Christians than among Turks.) Finally,
+we must have recourse to it when once the mind has seen where
+the truth is, in order to quench our thirst, and steep ourselves in
+that belief, which escapes us at every hour; for always to have
+proofs ready is too much trouble. We must get an easier belief,
+which is that of custom, which, without violence, without art,
+without argument, makes us believe things, and inclines all our
+powers to this belief, so that out soul falls naturally into it. It
+is not enough to believe only by force of conviction, when the
+automaton is inclined to believe the contrary. Both our parts
+must be made to believe, the mind by reasons which it is sufficient
+to have seen once in a lifetime, and the automaton by custom,
+and by not allowing it to incline to the contrary. <i>Inclina cor
+meum, Deus.</i><a name="FNanchor_100_104" id="FNanchor_100_104"></a><a href="#Footnote_100_104" class="fnanchor">[100]</a></p>
+
+<p>The reason acts slowly, with so many examinations, and on so
+many principles, which must be always present, that at every
+hour it falls asleep, or wanders, through want of having all its
+principles present. Feeling does not act thus; it acts in a
+moment, and is always ready to act. We must then put our
+faith in feeling; otherwise it will be always vacillating.</p>
+
+
+<h4><a name="p_253" id="p_253"></a>253</h4>
+
+<p>Two extremes: to exclude reason, to admit reason only.</p>
+
+
+<h4><a name="p_254" id="p_254"></a>254</h4>
+
+<p>It is not a rare thing to have to reprove the world for too much
+docility. It is a natural vice like credulity, and as pernicious.
+Superstition.</p>
+
+
+<h4><a name="p_255" id="p_255"></a>255</h4>
+
+<p>Piety is different from superstition.</p>
+
+<p>To carry piety as far as superstition is to destroy it.</p>
+
+<p>The heretics reproach us for this superstitious submission.
+This is to do what they reproach us for ...</p>
+
+<p>Infidelity, not to believe in the Eucharist, because it is not seen.</p>
+
+<p>Superstition to believe propositions. Faith, etc.</p>
+
+
+<h4><a name="p_256" id="p_256"></a>256</h4>
+
+<p>I say there are few true Christians, even as regards faith.
+There are many who believe but from superstition. There are<span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span>
+many who do not believe solely from wickedness. Few are
+between the two.</p>
+
+<p>In this I do not include those who are of truly pious character,
+nor all those who believe from a feeling in their heart.</p>
+
+
+<h4><a name="p_257" id="p_257"></a>257</h4>
+
+<p>There are only three kinds of persons; those who serve God,
+having found Him; others who are occupied in seeking Him, not
+having found Him; while the remainder live without seeking
+Him, and without having found Him. The first are reasonable
+and happy, the last are foolish and unhappy; those between are
+unhappy and reasonable.</p>
+
+
+<h4><a name="p_258" id="p_258"></a>258</h4>
+
+<p><i>Unusquisque sibi Deum fingit.</i><a name="FNanchor_101_105" id="FNanchor_101_105"></a><a href="#Footnote_101_105" class="fnanchor">[101]</a></p>
+
+<p>Disgust.</p>
+
+
+<h4><a name="p_259" id="p_259"></a>259</h4>
+
+<p>Ordinary people have the power of not thinking of that about
+which they do not wish to think. "Do not meditate on the
+passages about the Messiah," said the Jew to his son. Thus our
+people often act. Thus are false religions preserved, and even
+the true one, in regard to many persons.</p>
+
+<p>But there are some who have not the power of thus
+preventing thought, and who think so much the more as they
+are forbidden. These undo false religions, and even the true
+one, if they do not find solid arguments.</p>
+
+
+<h4><a name="p_260" id="p_260"></a>260</h4>
+
+<p>They hide themselves in the press, and call numbers to their
+rescue. Tumult.</p>
+
+<p><i>Authority.</i>&mdash;So far from making it a rule to believe a thing
+because you have heard it, you ought to believe nothing without
+putting yourself into the position as if you had never heard it.</p>
+
+<p>It is your own assent to yourself, and the constant voice of
+your own reason, and not of others, that should make you believe.</p>
+
+<p>Belief is so important! A hundred contradictions might be
+true. If antiquity were the rule of belief, men of ancient time
+would then be without rule. If general consent, if men had
+perished?</p>
+
+<p>False humanity, pride.</p>
+
+<p>Lift the curtain. You try in vain; if you must either believe,<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span>
+or deny, or doubt. Shall we then have no rule? We judge that
+animals do well what they do. Is there no rule whereby to
+judge men?</p>
+
+<p>To deny, to believe, and to doubt well, are to a man what the
+race is to a horse.</p>
+
+<p>Punishment of those who sin, error.</p>
+
+
+<h4><a name="p_261" id="p_261"></a>261</h4>
+
+<p>Those who do not love the truth take as a pretext that it is
+disputed, and that a multitude deny it. And so their error
+arises only from this, that they do not love either truth or charity.
+Thus they are without excuse.</p>
+
+
+<h4><a name="p_262" id="p_262"></a>262</h4>
+
+<p>Superstition and lust. Scruples, evil desires. Evil fear; fear,
+not such as comes from a belief in God, but such as comes from
+a doubt whether He exists or not. True fear comes from faith;
+false fear comes from doubt. True fear is joined to hope,
+because it is born of faith, and because men hope in the God in
+whom they believe. False fear is joined to despair, because
+men fear the God in whom they have no belief. The former
+fear to lose Him; the latter fear to find Him.</p>
+
+
+<h4><a name="p_263" id="p_263"></a>263</h4>
+
+<p>"A miracle," says one, "would strengthen my faith." He
+says so when he does not see one. Reasons, seen from afar,
+appear to limit our view; but when they are reached, we begin
+to see beyond. Nothing stops the nimbleness of our mind.
+There is no rule, say we, which has not some exceptions, no
+truth so general which has not some aspect in which it fails.
+It is sufficient that it be not absolutely universal to give us a
+pretext for applying the exceptions to the present subject, and
+for saying, "This is not always true; there are therefore cases
+where it is not so." It only remains to show that this is one
+of them; and that is why we are very awkward or unlucky, if
+we do not find one some day.</p>
+
+
+<h4><a name="p_264" id="p_264"></a>264</h4>
+
+<p>We do not weary of eating and sleeping every day, for hunger
+and sleepiness recur. Without that we should weary of them.
+So, without the hunger for spiritual things, we weary of them.
+Hunger after righteousness, the eighth beatitude.<span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span><a name="FNanchor_102_106" id="FNanchor_102_106"></a><a href="#Footnote_102_106" class="fnanchor">[102]</a></p>
+
+
+<h4><a name="p_265" id="p_265"></a>265</h4>
+
+<p>Faith indeed tells what the senses do not tell, but not the
+contrary of what they see. It is above them and not contrary
+to them.</p>
+
+
+<h4><a name="p_266" id="p_266"></a>266</h4>
+
+<p>How many stars have telescopes revealed to us which did not
+exist for our philosophers of old! We freely attack Holy Scripture
+on the great number of stars, saying, "There are only one
+thousand and twenty-eight,<a name="FNanchor_103_107" id="FNanchor_103_107"></a><a href="#Footnote_103_107" class="fnanchor">[103]</a> we know it." There is grass on the
+earth, we see it&mdash;from the moon we would not see it&mdash;and on
+the grass are leaves, and in these leaves are small animals; but
+after that no more.&mdash;O presumptuous man!&mdash;The compounds
+are composed of elements, and the elements not.&mdash;O presumptuous
+man! Here is a fine reflection.&mdash;We must not say that
+there is anything which we do not see.&mdash;We must then talk like
+others, but not think like them.</p>
+
+
+<h4><a name="p_267" id="p_267"></a>267</h4>
+
+<p>The last proceeding of reason is to recognise that there is an
+infinity of things which are beyond it. It is but feeble if it
+does not see so far as to know this. But if natural things are
+beyond it, what will be said of supernatural?</p>
+
+
+<h4><a name="p_268" id="p_268"></a>268</h4>
+
+<p><i>Submission.</i>&mdash;We must know where to doubt, where to feel
+certain, where to submit. He who does not do so, understands
+not the force of reason. There are some who offend against
+these three rules, either by affirming everything as demonstrative,
+from want of knowing what demonstration is; or by doubting
+everything, from want of knowing where to submit; or by submitting
+in everything, from want of knowing where they must
+judge.</p>
+
+
+<h4><a name="p_269" id="p_269"></a>269</h4>
+
+<p>Submission is the use of reason in which consists true
+Christianity.</p>
+
+
+<h4><a name="p_270" id="p_270"></a>270</h4>
+
+<p><i>St. Augustine.</i><a name="FNanchor_104_108" id="FNanchor_104_108"></a><a href="#Footnote_104_108" class="fnanchor">[104]</a>&mdash;Reason would never submit, if it did not judge
+that there are some occasions on which it ought to submit. It
+is then right for it to submit, when it judges that it ought to
+submit.<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span></p>
+
+
+<h4><a name="p_271" id="p_271"></a>271</h4>
+
+<p>Wisdom sends us to childhood. <i>Nisi efficiamini sicut parvuli.</i><a name="FNanchor_105_109" id="FNanchor_105_109"></a><a href="#Footnote_105_109" class="fnanchor">[105]</a></p>
+
+
+<h4><a name="p_272" id="p_272"></a>272</h4>
+
+<p>There is nothing so conformable to reason as this disavowal
+of reason.</p>
+
+
+<h4><a name="p_273" id="p_273"></a>273</h4>
+
+<p>If we submit everything to reason, our religion will have no
+mysterious and supernatural element. If we offend the
+principles of reason, our religion will be absurd and ridiculous.</p>
+
+
+<h4><a name="p_274" id="p_274"></a>274</h4>
+
+<p>All our reasoning reduces itself to yielding to feeling.</p>
+
+<p>But fancy is like, though contrary to feeling, so that we
+cannot distinguish between these contraries. One person says
+that my feeling is fancy, another that his fancy is feeling. We
+should have a rule. Reason offers itself; but it is pliable in
+every sense; and thus there is no rule.</p>
+
+
+<h4><a name="p_275" id="p_275"></a>275</h4>
+
+<p>Men often take their imagination for their heart; and they
+believe they are converted as soon as they think of being
+converted.</p>
+
+
+<h4><a name="p_276" id="p_276"></a>276</h4>
+
+<p>M. de Roannez said: "Reasons come to me afterwards, but
+at first a thing pleases or shocks me without my knowing the
+reason, and yet it shocks me for that reason which I only discover
+afterwards." But I believe, not that it shocked him
+for the reasons which were found afterwards, but that these
+reasons were only found because it shocks him.</p>
+
+
+<h4><a name="p_277" id="p_277"></a>277</h4>
+
+<p>The heart has its reasons, which reason does not know. We
+feel it in a thousand things. I say that the heart naturally loves
+the Universal Being, and also itself naturally, according as it
+gives itself to them; and it hardens itself against one or the other
+at its will. You have rejected the one, and kept the other. Is
+it by reason that you love yourself?</p>
+
+
+<h4><a name="p_278" id="p_278"></a>278</h4>
+
+<p>It is the heart which experiences God, and not the reason.
+This, then, is faith: God felt by the heart, not by the reason.<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span></p>
+
+
+<h4><a name="p_279" id="p_279"></a>279</h4>
+
+<p>Faith is a gift of God; do not believe that we said it was a
+gift of reasoning. Other religions do not say this of their faith.
+They only gave reasoning in order to arrive at it, and yet it
+does not bring them to it.</p>
+
+
+<h4><a name="p_280" id="p_280"></a>280</h4>
+
+<p>The knowledge of God is very far from the love of Him.</p>
+
+
+<h4><a name="p_281" id="p_281"></a>281</h4>
+
+<p>Heart, instinct, principles.</p>
+
+
+<h4><a name="p_282" id="p_282"></a>282</h4>
+
+<p>We know truth, not only by the reason, but also by the heart,
+and it is in this last way that we know first principles; and
+reason, which has no part in it, tries in vain to impugn them. The
+sceptics, who have only this for their object, labour to no purpose.
+We know that we do not dream, and however impossible it is for
+us to prove it by reason, this inability demonstrates only the
+weakness of our reason, but not, as they affirm, the uncertainty
+of all our knowledge. For the knowledge of first principles, as
+space, time, motion, number, is as sure as any of those which
+we get from reasoning. And reason must trust these intuitions
+of the heart, and must base them on every argument. (We
+have intuitive knowledge of the tri-dimensional nature of space,
+and of the infinity of number, and reason then shows that there
+are no two square numbers one of which is double of the other.
+Principles are intuited, propositions are inferred, all with
+certainty, though in different ways.) And it is as useless and
+absurd for reason to demand from the heart proofs of her first
+principles, before admitting them, as it would be for the heart
+to demand from reason an intuition of all demonstrated propositions
+before accepting them.</p>
+
+<p>This inability ought, then, to serve only to humble reason,
+which would judge all, but not to impugn our certainty, as if
+only reason were capable of instructing us. Would to God, on
+the contrary, that we had never need of it, and that we knew
+everything by instinct and intuition! But nature has refused us
+this boon. On the contrary, she has given us but very little
+knowledge of this kind; and all the rest can be acquired only by
+reasoning.<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span></p>
+
+<p>Therefore, those to whom God has imparted religion by
+intuition are very fortunate, and justly convinced. But to
+those who do not have it, we can give it only by reasoning,
+waiting for God to give them spiritual insight, without which
+faith is only human, and useless for salvation.</p>
+
+
+<h4><a name="p_283" id="p_283"></a>283</h4>
+
+<p><i>Order.&mdash;Against the objection that Scripture has no order.</i></p>
+
+<p>The heart has its own order; the intellect has its own, which
+is by principle and demonstration. The heart has another. We
+do not prove that we ought to be loved by enumerating in order
+the causes of love; that would be ridiculous.</p>
+
+<p>Jesus Christ and Saint Paul employ the rule of love, not of
+intellect; for they would warm, not instruct. It is the same
+with Saint Augustine. This order consists chiefly in digressions
+on each point to indicate the end, and keep it always in sight.</p>
+
+
+<h4><a name="p_284" id="p_284"></a>284</h4>
+
+<p>Do not wonder to see simple people believe without reasoning.
+God imparts to them love of Him and hatred of self. He inclines
+their heart to believe. Men will never believe with a saving
+and real faith, unless God inclines their heart; and they will
+believe as soon as He inclines it. And this is what David
+knew well, when he said: <i>Inclina cor meum, Deus, in ...</i><a name="FNanchor_106_110" id="FNanchor_106_110"></a><a href="#Footnote_106_110" class="fnanchor">[106]</a></p>
+
+
+<h4><a name="p_285" id="p_285"></a>285</h4>
+
+<p>Religion is suited to all kinds of minds. Some pay attention
+only to its establishment,<a name="FNanchor_107_111" id="FNanchor_107_111"></a><a href="#Footnote_107_111" class="fnanchor">[107]</a> and this religion is such that its
+very establishment suffices to prove its truth. Others trace
+it even to the apostles. The more learned go back to the
+beginning of the world. The angels see it better still, and from
+a more distant time.</p>
+
+
+<h4><a name="p_286" id="p_286"></a>286</h4>
+
+<p>Those who believe without having read the Testaments, do so
+because they have an inward disposition entirely holy, and all
+that they hear of our religion conforms to it. They feel that a
+God has made them; they desire only to love God; they desire to
+hate themselves only. They feel that they have no strength in
+themselves; that they are incapable of coming to God; and that
+if God does not come to them, they can have no communion
+with Him. And they hear our religion say that men must love<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span>
+God only, and hate self only; but that all being corrupt and
+unworthy of God, God made Himself man to unite Himself to
+us. No more is required to persuade men who have this disposition
+in their heart, and who have this knowledge of their
+duty and of their inefficiency.</p>
+
+
+<h4><a name="p_287" id="p_287"></a>287</h4>
+
+<p>Those whom we see to be Christians without the knowledge
+of the prophets and evidences, nevertheless judge of their
+religion as well as those who have that knowledge. They judge
+of it by the heart, as others judge of it by the intellect. God
+Himself inclines them to believe, and thus they are most
+effectively convinced.</p>
+
+<p>I confess indeed that one of those Christians who believe
+without proofs will not perhaps be capable of convincing an
+infidel who will say the same of himself. But those who know
+the proofs of religion will prove without difficulty that such a
+believer is truly inspired by God, though he cannot prove it
+himself.</p>
+
+<p>For God having said in His prophecies (which are undoubtedly
+prophecies), that in the reign of Jesus Christ He would spread
+His spirit abroad among nations, and that the youths and
+maidens and children of the Church would prophesy;<a name="FNanchor_108_112" id="FNanchor_108_112"></a><a href="#Footnote_108_112" class="fnanchor">[108]</a> it is
+certain that the Spirit of God is in these, and not in the others.</p>
+
+
+<h4><a name="p_288" id="p_288"></a>288</h4>
+
+<p>Instead of complaining that God had hidden Himself, you will
+give Him thanks for having revealed so much of Himself; and
+you will also give Him thanks for not having revealed Himself
+to haughty sages, unworthy to know so holy a God.</p>
+
+<p>Two kinds of persons know Him: those who have a humble
+heart, and who love lowliness, whatever kind of intellect they
+may have, high or low; and those who have sufficient understanding
+to see the truth, whatever opposition they may have
+to it.</p>
+
+
+<h4><a name="p_289" id="p_289"></a>289</h4>
+
+<p><i>Proof.</i>&mdash;1. The Christian religion, by its establishment, having
+established itself so strongly, so gently, whilst contrary to
+nature.&mdash;2. The sanctity, the dignity, and the humility of a
+Christian soul.&mdash;3. The miracles of Holy Scripture.&mdash;4. Jesus
+Christ in particular.&mdash;5. The apostles in particular.&mdash;6. Moses<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span>
+and the prophets in particular.&mdash;7. The Jewish people.&mdash;8.
+The prophecies.&mdash;9. Perpetuity; no religion has perpetuity.&mdash;
+10. The doctrine which gives a reason for everything.&mdash;11.
+The sanctity of this law.&mdash;12. By the course of the world.</p>
+
+<p>Surely, after considering what is life and what is religion, we
+should not refuse to obey the inclination to follow it, if it comes
+into our heart; and it is certain that there is no ground for
+laughing at those who follow it.</p>
+
+
+<h4><a name="p_290" id="p_290"></a>290</h4>
+
+<p><i>Proofs of religion.</i>&mdash;Morality, Doctrine, Miracles, Prophecies,
+Types.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span></p>
+<h2><a name="SECTION_V" id="SECTION_V"></a>SECTION V</h2>
+
+<h3>JUSTICE AND THE REASON OF EFFECTS</h3>
+
+
+<h4><a name="p_291" id="p_291"></a>291</h4>
+
+<p>In the letter <i>On Injustice</i> can come the ridiculousness of the
+law that the elder gets all. "My friend, you were born on this
+side of the mountain, it is therefore just that your elder brother
+gets everything."</p>
+
+<p>"Why do you kill me?"</p>
+
+
+<h4><a name="p_292" id="p_292"></a>292</h4>
+
+<p>He lives on the other side of the water.</p>
+
+
+<h4><a name="p_293" id="p_293"></a>293</h4>
+
+<p>"Why do you kill me? What! do you not live on the other
+side of the water? If you lived on this side, my friend, I should
+be an assassin, and it would be unjust to slay you in this manner.
+But since you live on the other side, I am a hero, and it is just."</p>
+
+
+<h4><a name="p_294" id="p_294"></a>294</h4>
+
+<p>On what shall man found the order of the world which he
+would govern?<a name="FNanchor_109_113" id="FNanchor_109_113"></a><a href="#Footnote_109_113" class="fnanchor">[109]</a> Shall it be on the caprice of each individual?
+What confusion! Shall it be on justice? Man is ignorant of it.</p>
+
+<p>Certainly had he known it, he would not have established this
+maxim, the most general of all that obtain among men, that
+each should follow the custom of his own country. The glory
+of true equity would have brought all nations under subjection,
+and legislators would not have taken as their model the fancies
+and caprice of Persians and Germans instead of this unchanging
+justice. We should have seen it set up in all the States on earth
+and in all times; whereas we see neither justice nor injustice
+which does not change its nature with change in climate. Three
+degrees of latitude reverse all jurisprudence; a meridian decides
+the truth. Fundamental laws change after a few years of
+possession; right has its epochs; the entry of Saturn into the Lion<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span>
+marks to us the origin of such and such a crime. A strange
+justice that is bounded by a river! Truth on this side of the
+Pyrenees, error on the other side.</p>
+
+<p>Men admit that justice does not consist in these customs, but
+that it resides in natural laws, common to every country. They
+would certainly maintain it obstinately, if reckless chance which
+has distributed human laws had encountered even one which
+was universal; but the farce is that the caprice of men has so
+many vagaries that there is no such law.</p>
+
+<p>Theft, incest, infanticide, parricide, have all had a place among
+virtuous actions. Can anything be more ridiculous than that
+a man should have the right to kill me because he lives on the
+other side of the water, and because his ruler has a quarrel with
+mine, though I have none with him?</p>
+
+<p>Doubtless there are natural laws; but good reason once
+corrupted has corrupted all. <i>Nihil amplius nostrum est;<a name="FNanchor_110_114" id="FNanchor_110_114"></a><a href="#Footnote_110_114" class="fnanchor">[110]</a> quod
+nostrum dicimus, artis est. Ex senatus&mdash;consultis et plebiscitis
+crimina exercentur.<a name="FNanchor_111_115" id="FNanchor_111_115"></a><a href="#Footnote_111_115" class="fnanchor">[111]</a> Ut olim vitiis, sic nunc legibus laboramus.</i><a name="FNanchor_112_116" id="FNanchor_112_116"></a><a href="#Footnote_112_116" class="fnanchor">[112]</a></p>
+
+<p>The result of this confusion is that one affirms the essence of
+justice to be the authority of the legislator; another, the interest
+of the sovereign;<a name="FNanchor_113_117" id="FNanchor_113_117"></a><a href="#Footnote_113_117" class="fnanchor">[113]</a> another, present custom,<a name="FNanchor_114_118" id="FNanchor_114_118"></a><a href="#Footnote_114_118" class="fnanchor">[114]</a> and this is the most
+sure. Nothing, according to reason alone, is just in itself; all
+changes with time. Custom creates the whole of equity, for
+the simple reason that it is accepted. It is the mystical foundation
+of its authority;<a name="FNanchor_115_119" id="FNanchor_115_119"></a><a href="#Footnote_115_119" class="fnanchor">[115]</a> whoever carries it back to first principles
+destroys it. Nothing is so faulty as those laws which correct
+faults. He who obeys them because they are just, obeys a
+justice which is imaginary, and not the essence of law; it is quite
+self-contained, it is law and nothing more. He who will examine
+its motive will find it so feeble and so trifling that if he be not
+accustomed to contemplate the wonders of human imagination,
+he will marvel that one century has gained for it so much pomp
+and reverence. The art of opposition and of revolution is to
+unsettle established customs, sounding them even to their
+source, to point out their want of authority and justice. We
+must, it is said, get back to the natural and fundamental laws of
+the State, which an unjust custom has abolished. It is a game
+certain to result in the loss of all; nothing will be just on the
+balance. Yet people readily lend their ear to such arguments.
+They shake off the yoke as soon as they recognise it; and the
+great profit by their ruin, and by that of these curious investigators
+of accepted customs. But from a contrary mistake<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span>
+men sometimes think they can justly do everything which is
+not without an example. That is why the wisest of legislators<a name="FNanchor_116_120" id="FNanchor_116_120"></a><a href="#Footnote_116_120" class="fnanchor">[116]</a>
+said that it was necessary to deceive men for their own good;
+and another, a good politician, <i>Cum veritatem qua liberetur
+ignoret, expedit quod fallatur.</i><a name="FNanchor_117_121" id="FNanchor_117_121"></a><a href="#Footnote_117_121" class="fnanchor">[117]</a> We must not see the fact of
+usurpation; law was once introduced without reason, and has
+become reasonable. We must make it regarded as authoritative,
+eternal, and conceal its origin, if we do not wish that it should
+soon come to an end.</p>
+
+
+<h4><a name="p_295" id="p_295"></a>295</h4>
+
+<p><i>Mine, thine.</i>&mdash;"This dog is mine," said those poor children;
+"that is my place in the sun." Here is the beginning and the
+image of the usurpation of all the earth.</p>
+
+
+<h4><a name="p_296" id="p_296"></a>296</h4>
+
+<p>When the question for consideration is whether we ought to
+make war, and kill so many men&mdash;condemn so many Spaniards
+to death&mdash;only one man is judge, and he is an interested party.
+There should be a third, who is disinterested.</p>
+
+
+<h4><a name="p_297" id="p_297"></a>297</h4>
+
+<p><i>Veri juris.</i><a name="FNanchor_118_122" id="FNanchor_118_122"></a><a href="#Footnote_118_122" class="fnanchor">[118]</a>&mdash;We have it no more; if we had it, we should take
+conformity to the customs of a country as the rule of justice.
+It is here that, not finding justice, we have found force, etc.</p>
+
+
+<h4><a name="p_298" id="p_298"></a>298</h4>
+
+<p><i>Justice, might.</i>&mdash;It is right that what is just should be obeyed;
+it is necessary that what is strongest should be obeyed. Justice
+without might is helpless; might without justice is tyrannical.
+Justice without might is gainsaid, because there are always
+offenders; might without justice is condemned. We must then
+combine justice and might, and for this end make what is just
+strong, or what is strong just.</p>
+
+<p>Justice is subject to dispute; might is easily recognised and
+is not disputed. So we cannot give might to justice, because
+might has gainsaid justice, and has declared that it is she herself
+who is just. And thus being unable to make what is just strong,
+we have made what is strong just.</p>
+
+
+<h4><a name="p_299" id="p_299"></a>299</h4>
+
+<p>The only universal rules are the laws of the country in ordinary
+affairs, and of the majority in others. Whence comes this?<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span>
+From the might which is in them. Hence it comes that kings,
+who have power of a different kind, do not follow the majority
+of their ministers.</p>
+
+<p>No doubt equality of goods is just; but, being unable to cause
+might to obey justice, men have made it just to obey might.
+Unable to strengthen justice, they have justified might; so that
+the just and the strong should unite, and there should be peace,
+which is the sovereign good.</p>
+
+
+<h4><a name="p_300" id="p_300"></a>300</h4>
+
+<p>"When a strong man armed keepeth his goods, his goods are
+in peace."<a name="FNanchor_119_123" id="FNanchor_119_123"></a><a href="#Footnote_119_123" class="fnanchor">[119]</a></p>
+
+
+<h4><a name="p_301" id="p_301"></a>301</h4>
+
+<p>Why do we follow the majority? It is because they have more
+reason? No, because they have more power.</p>
+
+<p>Why do we follow the ancient laws and opinions? Is it
+because they are more sound? No, but because they are unique,
+and remove from us the root of difference.</p>
+
+
+<h4><a name="p_302" id="p_302"></a>302</h4>
+
+<p>... It is the effect of might, not of custom. For those who
+are capable of originality are few; the greater number will only
+follow, and refuse glory to those inventors who seek it by their
+inventions. And if these are obstinate in their wish to obtain
+glory, and despise those who do not invent, the latter will call
+them ridiculous names, and would beat them with a stick. Let
+no one then boast of his subtlety, or let him keep his complacency
+to himself.</p>
+
+
+<h4><a name="p_303" id="p_303"></a>303</h4>
+
+<p>Might is the sovereign of the world, and not opinion.&mdash;But
+opinion makes use of might.&mdash;It is might that makes opinion.
+Gentleness is beautiful in our opinion. Why? Because he who
+will dance on a rope will be alone,<a name="FNanchor_120_124" id="FNanchor_120_124"></a><a href="#Footnote_120_124" class="fnanchor">[120]</a> and I will gather a stronger
+mob of people who will say that it is unbecoming.</p>
+
+
+<h4><a name="p_304" id="p_304"></a>304</h4>
+
+<p>The cords which bind the respect of men to each other are in
+general cords of necessity; for there must be different degrees, all
+men wishing to rule, and not all being able to do so, but some
+being able.<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span></p>
+
+<p>Let us then imagine we see society in the process of formation.
+Men will doubtless fight till the stronger party overcomes the
+weaker, and a dominant party is established. But when this is
+once determined, the masters, who do not desire the continuation
+of strife, then decree that the power which is in their hands shall
+be transmitted as they please. Some place it in election by the
+people, others in hereditary succession, etc.</p>
+
+<p>And this is the point where imagination begins to play its
+part. Till now power makes fact; now power is sustained by
+imagination in a certain party, in France in the nobility, in
+Switzerland in the burgesses, etc.</p>
+
+<p>These cords which bind the respect of men to such and such
+an individual are therefore the cords of imagination.</p>
+
+
+<h4><a name="p_305" id="p_305"></a>305</h4>
+
+<p>The Swiss are offended by being called gentlemen, and prove
+themselves true plebeians in order to be thought worthy of
+great office.</p>
+
+
+<h4><a name="p_306" id="p_306"></a>306</h4>
+
+<p>As duchies, kingships, and magistracies are real and necessary,
+because might rules all, they exist everywhere and always. But
+since only caprice makes such and such a one a ruler, the principle
+is not constant, but subject to variation, etc.</p>
+
+
+<h4><a name="p_307" id="p_307"></a>307</h4>
+
+<p>The chancellor is grave, and clothed with ornaments, for his
+position is unreal. Not so the king, he has power, and has
+nothing to do with the imagination. Judges, physicians, etc.
+appeal only to the imagination.</p>
+
+
+<h4><a name="p_308" id="p_308"></a>308</h4>
+
+<p>The habit of seeing kings accompanied by guards, drums,
+officers, and all the paraphernalia which mechanically inspire
+respect and awe, makes their countenance, when sometimes seen
+alone without these accompaniments, impress respect and awe
+on their subjects; because we cannot separate in thought their
+persons from the surroundings with which we see them usually
+joined. And the world, which knows not that this effect is the
+result of habit, believes that it arises by a natural force, whence
+come these words, "The character of Divinity is stamped on his
+countenance," etc.<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span></p>
+
+
+<h4><a name="p_309" id="p_309"></a>309</h4>
+
+<p><i>Justice.</i>&mdash;As custom determines what is agreeable, so also does
+it determine justice.</p>
+
+
+<h4><a name="p_310" id="p_310"></a>310</h4>
+
+<p><i>King and tyrant.</i>&mdash;I, too, will keep my thoughts secret.</p>
+
+<p>I will take care on every journey.</p>
+
+<p>Greatness of establishment, respect for establishment.</p>
+
+<p>The pleasure of the great is the power to make people happy.</p>
+
+<p>The property of riches is to be given liberally.</p>
+
+<p>The property of each thing must be sought. The property
+of power is to protect.</p>
+
+<p>When force attacks humbug, when a private soldier takes the
+square cap off a first president, and throws it out of the window.</p>
+
+
+<h4><a name="p_311" id="p_311"></a>311</h4>
+
+<p>The government founded on opinion and imagination reigns
+for some time, and this government is pleasant and voluntary;
+that founded on might lasts for ever. Thus opinion is the
+queen of the world, but might is its tyrant.</p>
+
+
+<h4><a name="p_312" id="p_312"></a>312</h4>
+
+<p>Justice is what is established; and thus all our established
+laws will necessarily be regarded as just without examination,
+since they are established.</p>
+
+
+<h4><a name="p_313" id="p_313"></a>313</h4>
+
+<p><i>Sound opinions of the people.</i>&mdash;Civil wars are the greatest of
+evils.<a name="FNanchor_121_125" id="FNanchor_121_125"></a><a href="#Footnote_121_125" class="fnanchor">[121]</a> They are inevitable, if we wish to reward desert; for all
+will say they are deserving. The evil we have to fear from a
+fool who succeeds by right of birth, is neither so great nor so sure.</p>
+
+
+<h4><a name="p_314" id="p_314"></a>314</h4>
+
+<p>God has created all for Himself. He has bestowed upon
+Himself the power of pain and pleasure.</p>
+
+<p>You can apply it to God, or to yourself. If to God, the
+Gospel is the rule. If to yourself, you will take the place of God.
+As God is surrounded by persons full of charity, who ask of Him
+the blessings of charity that are in His power, so ... Recognise
+then and learn that you are only a king of lust, and take the
+ways of lust.<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span></p>
+
+
+<h4><a name="p_315" id="p_315"></a>315</h4>
+
+<p><i>The reason of effects.</i>&mdash;It is wonderful that men would not have
+me honour a man clothed in brocade, and followed by seven or
+eight lackeys! Why! He will have me thrashed, if I do not
+salute him. This custom is a force. It is the same with a horse
+in fine trappings in comparison with another! Montaigne<a name="FNanchor_122_126" id="FNanchor_122_126"></a><a href="#Footnote_122_126" class="fnanchor">[122]</a> is a
+fool not to see what difference there is, to wonder at our finding
+any, and to ask the reason. "Indeed," says he, "how comes
+it," etc....</p>
+
+
+<h4><a name="p_316" id="p_316"></a>316</h4>
+
+<p><i>Sound opinions of the people.</i>&mdash;To be spruce is not altogether
+foolish, for it proves that a great number of people work for one.
+It shows by one's hair, that one has a valet, a perfumer, etc.,
+by one's band, thread, lace, ... etc. Now it is not merely
+superficial nor merely outward show to have many arms at
+command. The more arms one has, the more powerful one is.
+To be spruce is to show one's power.</p>
+
+
+<h4><a name="p_317" id="p_317"></a>317</h4>
+
+<p>Deference means, "Put yourself to inconvenience." This is
+apparently silly, but is quite right. For it is to say, "I would
+indeed put myself to inconvenience if you required it, since
+indeed I do so when it is of no service to you." Deference
+further serves to distinguish the great. Now if deference was
+displayed by sitting in an arm-chair, we should show deference
+to everybody, and so no distinction would be made; but, being
+put to inconvenience, we distinguish very well.</p>
+
+
+<h4><a name="p_318" id="p_318"></a>318</h4>
+
+<p>He has four lackeys.</p>
+
+
+<h4><a name="p_319" id="p_319"></a>319</h4>
+
+<p>How rightly do we distinguish men by external appearances
+rather than by internal qualities! Which of us two shall have
+precedence? Who will give place to the other? The least clever.
+But I am as clever as he. We should have to fight over this.
+He has four lackeys, and I have only one. This can be seen;
+we have only to count. It falls to me to yield, and I am a fool
+if I contest the matter. By this means we are at peace, which
+is the greatest of boons.<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span></p>
+
+
+<h4><a name="p_320" id="p_320"></a>320</h4>
+
+<p>The most unreasonable things in the world become most
+reasonable, because of the unruliness of men. What is less
+reasonable than to choose the eldest son of a queen to rule a
+State? We do not choose as captain of a ship the passenger who
+is of the best family.</p>
+
+<p>This law would be absurd and unjust; but because men are so
+themselves, and always will be so, it becomes reasonable and
+just. For whom will men choose, as the most virtuous and able?
+We at once come to blows, as each claims to be the most virtuous
+and able. Let us then attach this quality to something indisputable.
+This is the king's eldest son. That is clear, and there
+is no dispute. Reason can do no better, for civil war is the
+greatest of evils.</p>
+
+
+<h4><a name="p_321" id="p_321"></a>321</h4>
+
+<p>Children are astonished to see their comrades respected.</p>
+
+
+<h4><a name="p_322" id="p_322"></a>322</h4>
+
+<p>To be of noble birth is a great advantage. In eighteen years
+it places a man within the select circle, known and respected,
+as another would have merited in fifty years. It is a gain of
+thirty years without trouble.</p>
+
+
+<h4><a name="p_323" id="p_323"></a>323</h4>
+
+<p>What is the Ego?</p>
+
+<p>Suppose a man puts himself at a window to see those who
+pass by. If I pass by, can I say that he placed himself there to
+see me? No; for he does not think of me in particular. But
+does he who loves someone on account of beauty really love
+that person? No; for the small-pox, which will kill beauty without
+killing the person, will cause him to love her no more.</p>
+
+<p>And if one loves me for my judgment, memory, he does not
+love <i>me</i>, for I can lose these qualities without losing myself.
+Where, then, is this Ego, if it be neither in the body nor in the
+soul? And how love the body or the soul, except for these
+qualities which do not constitute <i>me</i>, since they are perishable?
+For it is impossible and would be unjust to love the soul of a
+person in the abstract, and whatever qualities might be therein.
+We never, then, love a person, but only qualities.</p>
+
+<p>Let us, then, jeer no more at those who are honoured on
+account of rank and office; for we love a person only on
+account of borrowed qualities.<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span></p>
+
+
+<h4><a name="p_324" id="p_324"></a>324</h4>
+
+<p>The people have very sound opinions, for example:</p>
+
+<p>1. In having preferred diversion and hunting to poetry. The
+half-learned laugh at it, and glory in being above the folly of the
+world; but the people are right for a reason which these do not
+fathom.</p>
+
+<p>2. In having distinguished men by external marks, as birth or
+wealth. The world again exults in showing how unreasonable
+this is; but it is very reasonable. Savages laugh at an infant
+king.<a name="FNanchor_123_127" id="FNanchor_123_127"></a><a href="#Footnote_123_127" class="fnanchor">[123]</a></p>
+
+<p>3. In being offended at a blow, on in desiring glory so much.
+But it is very desirable on account of the other essential goods
+which are joined to it; and a man who has received a blow,
+without resenting it, is overwhelmed with taunts and indignities.</p>
+
+<p>4. In working for the uncertain; in sailing on the sea; in walking
+over a plank.</p>
+
+
+<h4><a name="p_325" id="p_325"></a>325</h4>
+
+<p>Montaigne is wrong. Custom should be followed only because
+it is custom, and not because it is reasonable or just. But
+people follow it for this sole reason, that they think it just.
+Otherwise they would follow it no longer, although it were the
+custom; for they will only submit to reason or justice. Custom
+without this would pass for tyranny; but the sovereignty of
+reason and justice is no more tyrannical than that of desire.
+They are principles natural to man.</p>
+
+<p>It would therefore be right to obey laws and customs, because
+they are laws; but we should know that there is neither truth nor
+justice to introduce into them, that we know nothing of these,
+and so must follow what is accepted. By this means we would
+never depart from them. But people cannot accept this
+doctrine; and, as they believe that truth can be found, and that
+it exists in law and custom, they believe them, and take their
+antiquity as a proof of their truth, and not simply of their
+authority apart from truth. Thus they obey laws, but they are
+liable to revolt when these are proved to be valueless; and this
+can be shown of all, looked at from a certain aspect.</p>
+
+
+<h4><a name="p_326" id="p_326"></a>326</h4>
+
+<p><i>Injustice.</i>&mdash;It is dangerous to tell the people that the laws are
+unjust; for they obey them only because they think them just.<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span>
+Therefore it is necessary to tell them at the same time that they
+must obey them because they are laws, just as they must obey
+superiors, not because they are just, but because they are
+superiors. In this way all sedition is prevented, if this can be
+made intelligible, and it be understood what is the proper
+definition of justice.</p>
+
+
+<h4><a name="p_327" id="p_327"></a>327</h4>
+
+<p>The world is a good judge of things, for it is in natural
+ignorance, which is man's true state.<a name="FNanchor_124_128" id="FNanchor_124_128"></a><a href="#Footnote_124_128" class="fnanchor">[124]</a> The sciences have two
+extremes which meet. The first is the pure natural ignorance in
+which all men find themselves at birth. The other extreme is
+that reached by great intellects, who, having run through
+all that men can know, find they know nothing, and come
+back again to that same ignorance from which they set out;
+but this is a learned ignorance which is conscious of itself.
+Those between the two, who have departed from natural
+ignorance and not been able to reach the other, have some
+smattering of this vain knowledge, and pretend to be wise.
+These trouble the world, and are bad judges of everything.
+The people and the wise constitute the world; these despise it,
+and are despised. They judge badly of everything, and the
+world judges rightly of them.</p>
+
+
+<h4><a name="p_328" id="p_328"></a>328</h4>
+
+<p><i>The reason of effects.</i>&mdash;Continual alternation of pro and con.</p>
+
+<p>We have then shown that man is foolish, by the estimation
+he makes of things which are not essential; and all these opinions
+are destroyed. We have next shown that all these opinions are
+very sound, and that thus, since all these vanities are well
+founded, the people are not so foolish as is said. And so we
+have destroyed the opinion which destroyed that of the people.</p>
+
+<p>But we must now destroy this last proposition, and show
+that it remains always true that the people are foolish, though
+their opinions are sound; because they do not perceive the
+truth where it is, and, as they place it where it is not, their
+opinions are always very false and very unsound.</p>
+
+
+<h4><a name="p_329" id="p_329"></a>329</h4>
+
+<p><i>The reason of effects.</i>&mdash;The weakness of man is the reason why
+so many things are considered fine, as to be good at playing the
+lute. It is only an evil because of our weakness.<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span></p>
+
+
+<h4><a name="p_330" id="p_330"></a>330</h4>
+
+<p>The power of kings is founded on the reason and on the folly
+of the people, and specially on their folly. The greatest and
+most important thing in the world has weakness for its foundation,
+and this foundation is wonderfully sure; for there is nothing
+more sure than this, that the people will be weak. What is based
+on sound reason is very ill founded, as the estimate of wisdom.</p>
+
+
+<h4><a name="p_331" id="p_331"></a>331</h4>
+
+<p>We can only think of Plato and Aristotle in grand academic
+robes. They were honest men, like others, laughing with their
+friends, and when they diverted themselves with writing their
+<i>Laws</i> and the <i>Politics</i>, they did it as an amusement. That
+part of their life was the least philosophic and the least serious;
+the most philosophic was to live simply and quietly. If they
+wrote on politics, it was as if laying down rules for a lunatic
+asylum; and if they presented the appearance of speaking of a
+great matter, it was because they knew that the madmen, to
+whom they spoke, thought they were kings and emperors. They
+entered into their principles in order to make their madness as
+little harmful as possible.</p>
+
+
+<h4><a name="p_332" id="p_332"></a>332</h4>
+
+<p>Tyranny consists in the desire of universal power beyond
+its scope.</p>
+
+<p>There are different assemblies of the strong, the fair, the
+sensible, the pious, in which each man rules at home, not elsewhere.
+And sometimes they meet, and the strong and the fair
+foolishly fight as to who shall be master, for their mastery is of
+different kinds. They do not understand one another, and their
+fault is the desire to rule everywhere. Nothing can effect this,
+not even might, which is of no use in the kingdom of the wise,
+and is only mistress of external actions.</p>
+
+<p><i>Tyranny</i>&mdash; ... So these expressions are false and tyrannical:
+"I am fair, therefore I must be feared. I am strong, therefore
+I must be loved. I am ..."</p>
+
+<p>Tyranny is the wish to have in one way what can only be had
+in another. We render different duties to different merits; the
+duty of love to the pleasant; the duty of fear to the strong; the
+duty of belief to the learned.<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span></p>
+
+<p>We must render these duties; it is unjust to refuse them, and
+unjust to ask others. And so it is false and tyrannical to say,
+"He is not strong, therefore I will not esteem him; he is not
+able, therefore I will not fear him."</p>
+
+
+<h4><a name="p_333" id="p_333"></a>333</h4>
+
+<p>Have you never seen people who, in order to complain of the
+little fuss you make about them, parade before you the example
+of great men who esteem them? In answer I reply to them,
+"Show me the merit whereby you have charmed these persons,
+and I also will esteem you."</p>
+
+
+<h4><a name="p_334" id="p_334"></a>334</h4>
+
+<p><i>The reason of effects.</i>&mdash;Lust and force are the source of all our
+actions; lust causes voluntary actions, force involuntary ones.</p>
+
+
+<h4><a name="p_335" id="p_335"></a>335</h4>
+
+<p><i>The reason of effects.</i>&mdash;It is then true to say that all the world
+is under a delusion; for, although the opinions of the people are
+sound, they are not so as conceived by them, since they think
+the truth to be where it is not. Truth is indeed in their opinions,
+but not at the point where they imagine it. [Thus] it is true
+that we must honour noblemen, but not because noble birth is
+real superiority, etc.</p>
+
+
+<h4><a name="p_336" id="p_336"></a>336</h4>
+
+<p><i>The reason of effects.</i>&mdash;We must keep our thought secret, and
+judge everything by it, while talking like the people.</p>
+
+
+<h4><a name="p_337" id="p_337"></a>337</h4>
+
+<p><i>The reason of effects.</i>&mdash;Degrees. The people honour persons
+of high birth. The semi-learned despise them, saying that
+birth is not a personal, but a chance superiority. The learned
+honour them, not for popular reasons, but for secret reasons.
+Devout persons, who have more zeal than knowledge, despise
+them, in spite of that consideration which makes them honoured
+by the learned, because they judge them by a new light which
+piety gives them. But perfect Christians honour them by
+another and higher light. So arise a succession of opinions for
+and against, according to the light one has.<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span></p>
+
+
+<h4><a name="p_338" id="p_338"></a>338</h4>
+
+<p>True Christians nevertheless comply with folly, not because
+they respect folly, but the command of God, who for the punishment
+of men has made them subject to these follies. <i>Omnis
+creatura subjecta est vanitati.<a name="FNanchor_125_129" id="FNanchor_125_129"></a><a href="#Footnote_125_129" class="fnanchor">[125]</a> Liberabitur.</i><a name="FNanchor_126_130" id="FNanchor_126_130"></a><a href="#Footnote_126_130" class="fnanchor">[126]</a> Thus Saint Thomas<a name="FNanchor_127_131" id="FNanchor_127_131"></a><a href="#Footnote_127_131" class="fnanchor">[127]</a>
+explains the passage in Saint James on giving place to the rich,
+that if they do it not in the sight of God, they depart from the
+command of religion.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span></p>
+<h2><a name="SECTION_VI" id="SECTION_VI"></a>SECTION VI</h2>
+
+<h3>THE PHILOSOPHERS</h3>
+
+
+<h4><a name="p_339" id="p_339"></a>339</h4>
+
+<p>I can well conceive a man without hands, feet, head (for it is
+only experience which teaches us that the head is more necessary
+than feet). But I cannot conceive man without thought; he
+would be a stone or a brute.</p>
+
+
+<h4><a name="p_340" id="p_340"></a>340</h4>
+
+<p>The arithmetical machine produces effects which approach
+nearer to thought than all the actions of animals. But it does
+nothing which would enable us to attribute will to it, as to
+the animals.</p>
+
+
+<h4><a name="p_341" id="p_341"></a>341</h4>
+
+<p>The account of the pike and frog of Liancourt.<a name="FNanchor_128_132" id="FNanchor_128_132"></a><a href="#Footnote_128_132" class="fnanchor">[128]</a> They do
+it always, and never otherwise, nor any other thing showing mind.</p>
+
+
+<h4><a name="p_342" id="p_342"></a>342</h4>
+
+<p>If an animal did by mind what it does by instinct, and if it
+spoke by mind what it speaks by instinct, in hunting, and in
+warning its mates that the prey is found or lost; it would indeed
+also speak in regard to those things which affect it closer, as
+example, "Gnaw me this cord which is wounding me, and
+which I cannot reach."</p>
+
+
+<h4><a name="p_343" id="p_343"></a>343</h4>
+
+<p>The beak of the parrot, which it wipes, although it is clean.</p>
+
+
+<h4><a name="p_344" id="p_344"></a>344</h4>
+
+<p>Instinct and reason, marks of two natures.</p>
+
+
+<h4><a name="p_345" id="p_345"></a>345</h4>
+
+<p>Reason commands us far more imperiously than a master;
+for in disobeying the one we are unfortunate, and in disobeying
+the other we are fools.<span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span></p>
+
+
+<h4><a name="p_346" id="p_346"></a>346</h4>
+
+<p>Thought constitutes the greatness of man.</p>
+
+
+<h4><a name="p_347" id="p_347"></a>347</h4>
+
+<p>Man is but a reed, the most feeble thing in nature; but he is a
+thinking reed. The entire universe need not arm itself to crush
+him. A vapour, a drop of water suffices to kill him. But, if
+the universe were to crush him, man would still be more noble
+than that which killed him, because he knows that he dies and
+the advantage which the universe has over him; the universe
+knows nothing of this.</p>
+
+<p>All our dignity consists, then, in thought. By it we must
+elevate ourselves, and not by space and time which we cannot
+fill. Let us endeavour, then, to think well; this is the principle
+of morality.</p>
+
+
+<h4><a name="p_348" id="p_348"></a>348</h4>
+
+<p><i>A thinking reed.</i>&mdash;It is not from space that I must seek my
+dignity, but from the government of my thought. I shall have
+no more if I possess worlds. By space the universe encompasses
+and swallows me up like an atom; by thought I comprehend the
+world.</p>
+
+
+<h4><a name="p_349" id="p_349"></a>349</h4>
+
+<p><i>Immateriality of the soul.</i>&mdash;Philosophers<a name="FNanchor_129_133" id="FNanchor_129_133"></a><a href="#Footnote_129_133" class="fnanchor">[129]</a> who have mastered
+their passions. What matter could do that?</p>
+
+
+<h4><a name="p_350" id="p_350"></a>350</h4>
+
+<p><i>The Stoics.</i>&mdash;They conclude that what has been done once
+can be done always, and that since the desire of glory imparts
+some power to those whom it possesses, others can do likewise.
+There are feverish movements which health cannot imitate.</p>
+
+<p>Epictetus<a name="FNanchor_130_134" id="FNanchor_130_134"></a><a href="#Footnote_130_134" class="fnanchor">[130]</a> concludes that since there are consistent Christians,
+every man can easily be so.</p>
+
+
+<h4><a name="p_351" id="p_351"></a>351</h4>
+
+<p>Those great spiritual efforts, which the soul sometimes assays,
+are things on which it does not lay hold.<a name="FNanchor_131_135" id="FNanchor_131_135"></a><a href="#Footnote_131_135" class="fnanchor">[131]</a> It only leaps to them,
+not as upon a throne, for ever, but merely for an instant.</p>
+
+
+<h4><a name="p_352" id="p_352"></a>352</h4>
+
+<p>The strength of a man's virtue must not be measured by his
+efforts, but by his ordinary life.<span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span></p>
+
+
+<h4><a name="p_353" id="p_353"></a>353</h4>
+
+<p>I do not admire the excess of a virtue as of valour, except I
+see at the same time the excess of the opposite virtue, as in
+Epaminondas,<a name="FNanchor_132_136" id="FNanchor_132_136"></a><a href="#Footnote_132_136" class="fnanchor">[132]</a> who had the greatest valour and the greatest
+kindness. For otherwise it is not to rise, it is to fall. We do
+not display greatness by going to one extreme, but in touching
+both at once, and filling all the intervening space. But perhaps
+this is only a sudden movement of the soul from one to the
+other extreme, and in fact it is ever at one point only, as in
+the case of a firebrand. Be it so, but at least this indicates
+agility if not expanse of soul.</p>
+
+
+<h4><a name="p_354" id="p_354"></a>354</h4>
+
+<p>Man's nature is not always to advance; it has its advances
+and retreats.</p>
+
+<p>Fever has its cold and hot fits; and the cold proves as well as
+the hot the greatness of the fire of fever.</p>
+
+<p>The discoveries of men from age to age turn out the same.
+The kindness and the malice of the world in general are the
+same. <i>Plerumque grat&aelig; principibus vices.</i><a name="FNanchor_133_137" id="FNanchor_133_137"></a><a href="#Footnote_133_137" class="fnanchor">[133]</a></p>
+
+
+<h4><a name="p_355" id="p_355"></a>355</h4>
+
+<p>Continuous eloquence wearies.</p>
+
+<p>Princes and kings sometimes play. They are not always
+on their thrones. They weary there. Grandeur must be
+abandoned to be appreciated. Continuity in everything is
+unpleasant. Cold is agreeable, that we may get warm.</p>
+
+<p>Nature acts by progress, <i>itus et reditus</i>. It goes and returns,
+then advances further, then twice as much backwards, then more
+forward than ever, etc.</p>
+
+<p>The tide of the sea behaves in the same manner; and so
+apparently does the sun in its course.</p>
+
+
+<h4><a name="p_356" id="p_356"></a>356</h4>
+
+<p>The nourishment of the body is little by little. Fullness of
+nourishment and smallness of substance.</p>
+
+
+<h4><a name="p_357" id="p_357"></a>357</h4>
+
+<p>When we would pursue virtues to their extremes on either side,
+vices present themselves, which insinuate themselves insensibly
+there, in their insensible journey towards the infinitely little:<span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span>
+and vices present themselves in a crowd towards the infinitely
+great, so that we lose ourselves in them, and no longer see
+virtues. We find fault with perfection itself.</p>
+
+
+<h4><a name="p_358" id="p_358"></a>358</h4>
+
+<p>Man is neither angel nor brute, and the unfortunate thing is
+that he who would act the angel acts the brute.<a name="FNanchor_134_138" id="FNanchor_134_138"></a><a href="#Footnote_134_138" class="fnanchor">[134]</a></p>
+
+
+<h4><a name="p_359" id="p_359"></a>359</h4>
+
+<p>We do not sustain ourselves in virtue by our own strength,
+but by the balancing of two opposed vices, just as we remain
+upright amidst two contrary gales. Remove one of the vices,
+and we fall into the other.</p>
+
+
+<h4><a name="p_360" id="p_360"></a>360</h4>
+
+<p>What the Stoics propose is so difficult and foolish!</p>
+
+<p>The Stoics lay down that all those who are not at the high
+degree of wisdom are equally foolish and vicious, as those who
+are two inches under water.</p>
+
+
+<h4><a name="p_361" id="p_361"></a>361</h4>
+
+<p><i>The sovereign good. Dispute about the sovereign good.</i>&mdash;<i>Ut
+sis contentus temetipso et ex te nascentibus bonis.</i><a name="FNanchor_135_139" id="FNanchor_135_139"></a><a href="#Footnote_135_139" class="fnanchor">[135]</a> There is a
+contradiction, for in the end they advise suicide. Oh! What a
+happy life, from which we are to free ourselves as from the
+plague!</p>
+
+
+<h4><a name="p_362" id="p_362"></a>362</h4>
+
+<p><i>Ex senatus-consultis et plebiscitis</i> ...</p>
+
+<p>To ask like passages.</p>
+
+
+<h4><a name="p_363" id="p_363"></a>363</h4>
+
+<p><i>Ex senatus-consultis et plebiscitis scelera exercentur.</i> Sen. 588.<a name="FNanchor_136_140" id="FNanchor_136_140"></a><a href="#Footnote_136_140" class="fnanchor">[136]</a></p>
+
+<p><i>Nihil tam absurde dici potest quod non dicatur ab aliquo
+philosophorum.</i> Divin.<a name="FNanchor_137_141" id="FNanchor_137_141"></a><a href="#Footnote_137_141" class="fnanchor">[137]</a></p>
+
+<p><i>Quibusdam destinatis sententiis consecrati qu&aelig; non probant
+coguntur defendere.</i> Cic.<a name="FNanchor_138_142" id="FNanchor_138_142"></a><a href="#Footnote_138_142" class="fnanchor">[138]</a></p>
+
+<p><i>Ut omnium rerum sic litterarum quoque intemperantia laboramus.</i>
+Senec.<a name="FNanchor_139_143" id="FNanchor_139_143"></a><a href="#Footnote_139_143" class="fnanchor">[139]</a></p>
+
+<p><i>Id maxime quemque decet, quod est cujusque suum maxime.</i><a name="FNanchor_140_144" id="FNanchor_140_144"></a><a href="#Footnote_140_144" class="fnanchor">[140]</a></p>
+
+<p><i>Hos natura modos primum dedit.</i><a name="FNanchor_141_145" id="FNanchor_141_145"></a><a href="#Footnote_141_145" class="fnanchor">[141]</a> Georg.</p>
+
+<p><i>Paucis opus est litteris ad bonam mentem.</i><span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span><a name="FNanchor_142_146" id="FNanchor_142_146"></a><a href="#Footnote_142_146" class="fnanchor">[142]</a></p>
+
+<p><i>Si quando turpe non sit, tamen non est non turpe quum id a
+multitudine laudetur.</i></p>
+
+<p><i>Mihi sic usus est, tibi ut opus est facto, fac.</i><a name="FNanchor_143_147" id="FNanchor_143_147"></a><a href="#Footnote_143_147" class="fnanchor">[143]</a> Ter.</p>
+
+
+<h4><a name="p_364" id="p_364"></a>364</h4>
+
+<p><i>Rarum est enim ut satis se quisque vereatur.</i><a name="FNanchor_144_148" id="FNanchor_144_148"></a><a href="#Footnote_144_148" class="fnanchor">[144]</a></p>
+
+<p><i>Tot circa unum caput tumultuantes deos.</i><a name="FNanchor_145_149" id="FNanchor_145_149"></a><a href="#Footnote_145_149" class="fnanchor">[145]</a></p>
+
+<p><i>Nihil turpius quam cognitioni assertionem pr&aelig;currere.</i> Cic.<a name="FNanchor_146_150" id="FNanchor_146_150"></a><a href="#Footnote_146_150" class="fnanchor">[146]</a></p>
+
+<p><i>Nec me pudet, ut istos, fateri nescire quid nesciam.</i><a name="FNanchor_147_151" id="FNanchor_147_151"></a><a href="#Footnote_147_151" class="fnanchor">[147]</a></p>
+
+<p><i>Melius non incipient.</i><a name="FNanchor_148_152" id="FNanchor_148_152"></a><a href="#Footnote_148_152" class="fnanchor">[148]</a></p>
+
+
+<h4><a name="p_365" id="p_365"></a>365</h4>
+
+<p><i>Thought.</i>&mdash;All the dignity of man consists in thought. Thought
+is therefore by its nature a wonderful and incomparable thing.
+It must have strange defects to be contemptible. But it has
+such, so that nothing is more ridiculous. How great it is in its
+nature! How vile it is in its defects!</p>
+
+<p>But what is this thought? How foolish it is!</p>
+
+
+<h4><a name="p_366" id="p_366"></a>366</h4>
+
+<p>The mind of this sovereign judge of the world is not so independent
+that it is not liable to be disturbed by the first din
+about it. The noise of a cannon is not necessary to hinder its
+thoughts; it needs only the creaking of a weathercock or a pulley.
+Do not wonder if at present it does not reason well; a fly is
+buzzing in its ears; that is enough to render it incapable of good
+judgment. If you wish it to be able to reach the truth, chase
+away that animal which holds its reason in check and disturbs
+that powerful intellect which rules towns and kingdoms. Here
+is a comical god! <i>O ridicolosissimo eroe!</i></p>
+
+
+<h4><a name="p_367" id="p_367"></a>367</h4>
+
+<p>The power of flies; they win battles,<a name="FNanchor_149_153" id="FNanchor_149_153"></a><a href="#Footnote_149_153" class="fnanchor">[149]</a> hinder our soul from
+acting, eat our body.</p>
+
+
+<h4><a name="p_368" id="p_368"></a>368</h4>
+
+<p>When it is said that heat is only the motions of certain
+molecules, and light the <i>conatus recedendi</i> which we feel,<a name="FNanchor_150_154" id="FNanchor_150_154"></a><a href="#Footnote_150_154" class="fnanchor">[150]</a> it
+astonishes us. What! Is pleasure only the ballet of our spirits?
+We have conceived so different an idea of it! And these sensations
+seem so removed from those others which we say are the
+same as those with which we compare them! The sensation<span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span>
+from the fire, that warmth which affects us in a manner wholly
+different from touch, the reception of sound and light, all this
+appears to us mysterious, and yet it is material like the blow of
+a stone. It is true that the smallness of the spirits which enter
+into the pores touches other nerves, but there are always some
+nerves touched.</p>
+
+
+<h4><a name="p_369" id="p_369"></a>369</h4>
+
+<p>Memory is necessary for all the operations of reason.</p>
+
+
+<h4><a name="p_370" id="p_370"></a>370</h4>
+
+<p>[Chance gives rise to thoughts, and chance removes them;
+no art can keep or acquire them.</p>
+
+<p>A thought has escaped me. I wanted to write it down. I
+write instead, that it has escaped me.]</p>
+
+
+<h4><a name="p_371" id="p_371"></a>371</h4>
+
+<p>[When I was small, I hugged my book; and because it
+sometimes happened to me to ... in believing I hugged it,
+I doubted....]</p>
+
+
+<h4><a name="p_372" id="p_372"></a>372</h4>
+
+<p>In writing down my thought, it sometimes escapes me; but
+this makes me remember my weakness, that I constantly forget.
+This is as instructive to me as my forgotten thought; for I strive
+only to know my nothingness.</p>
+
+
+<h4><a name="p_373" id="p_373"></a>373</h4>
+
+<p><i>Scepticism.</i>&mdash;I shall here write my thoughts without order,
+and not perhaps in unintentional confusion; that is true order,
+which will always indicate my object by its very disorder. I
+should do too much honour to my subject, if I treated it with
+order, since I want to show that it is incapable of it.</p>
+
+
+<h4><a name="p_374" id="p_374"></a>374</h4>
+
+<p>What astonishes me most is to see that all the world is not
+astonished at its own weakness. Men act seriously, and each
+follows his own mode of life, not because it is in fact good to
+follow since it is the custom, but as if each man knew certainly
+where reason and justice are. They find themselves continually
+deceived, and by a comical humility think it is their own fault,
+and not that of the art which they claim always to possess. But<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span>
+it is well there are so many such people in the world, who are
+not sceptics for the glory of scepticism, in order to show that
+man is quite capable of the most extravagant opinions, since
+he is capable of believing that he is not in a state of natural and
+inevitable weakness, but, on the contrary, of natural wisdom.
+Nothing fortifies scepticism more than that there are some
+who are not sceptics; if all were so, they would be wrong.</p>
+
+
+<h4><a name="p_375" id="p_375"></a>375</h4>
+
+<p>[I have passed a great part of my life believing that there was
+justice, and in this I was not mistaken; for there is justice
+according as God has willed to reveal it to us. But I did not
+take it so, and this is where I made a mistake; for I believed that
+our justice was essentially just, and that I had that whereby to
+know and judge of it. But I have so often found my right
+judgment at fault, that at last I have come to distrust myself,
+and then others. I have seen changes in all nations and men,
+and thus after many changes of judgment regarding true
+justice, I have recognised that our nature was but in continual
+change, and I have not changed since; and if I changed, I would
+confirm my opinion.</p>
+
+<p>The sceptic Arcesilaus,<a name="FNanchor_151_155" id="FNanchor_151_155"></a><a href="#Footnote_151_155" class="fnanchor">[151]</a> who became a dogmatist.]</p>
+
+
+<h4><a name="p_376" id="p_376"></a>376</h4>
+
+<p>This sect derives more strength from its enemies than from its
+friends; for the weakness of man is far more evident in those
+who know it not than in those who know it.</p>
+
+
+<h4><a name="p_377" id="p_377"></a>377</h4>
+
+<p>Discourses on humility are a source of pride in the vain, and
+of humility in the humble. So those on scepticism cause believers
+to affirm. Few men speak humbly of humility, chastely
+of chastity, few doubtingly of scepticism. We are only falsehood,
+duplicity, contradiction; we both conceal and disguise
+ourselves from ourselves.</p>
+
+
+<h4><a name="p_378" id="p_378"></a>378</h4>
+
+<p><i>Scepticism.</i>&mdash;Excess, like defect of intellect, is accused of
+madness. Nothing is good but mediocrity. The majority has
+settled that, and finds fault with him who escapes it at whichever
+end. I will not oppose it. I quite consent to put myself<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span>
+there, and refuse to be at the lower end, not because it is low, but
+because it is an end; for I would likewise refuse to be placed at
+the top. To leave the mean is to abandon humanity. The
+greatness of the human soul consists in knowing how to preserve
+the mean. So far from greatness consisting in leaving it, it
+consists in not leaving it.</p>
+
+
+<h4><a name="p_379" id="p_379"></a>379</h4>
+
+<p>It is not good to have too much liberty. It is not good to
+have all one wants.</p>
+
+
+<h4><a name="p_380" id="p_380"></a>380</h4>
+
+<p>All good maxims are in the world. We only need to apply
+them. For instance, we do not doubt that we ought to risk our
+lives in defence of the public good; but for religion, no.</p>
+
+<p>It is true there must be inequality among men; but if this be
+conceded, the door is opened not only to the highest power, but
+to the highest tyranny.</p>
+
+<p>We must relax our minds a little; but this opens the door to
+the greatest debauchery. Let us mark the limits. There are
+no limits in things. Laws would put them there, and the mind
+cannot suffer it.</p>
+
+
+<h4><a name="p_381" id="p_381"></a>381</h4>
+
+<p>When we are too young, we do not judge well; so, also, when
+we are too old. If we do not think enough, or if we think too
+much on any matter, we get obstinate and infatuated about it.
+If one considers one's work immediately after having done it,
+one is entirely prepossessed in its favour; by delaying too long,
+one can no longer enter into the spirit of it. So with pictures
+seen from too far or too near; there is but one exact point which
+is the true place wherefrom to look at them: the rest are too
+near, too far, too high, or too low. Perspective determines
+that point in the art of painting. But who shall determine it
+in truth and morality?</p>
+
+
+<h4><a name="p_382" id="p_382"></a>382</h4>
+
+<p>When all is equally agitated, nothing appears to be agitated,
+as in a ship. When all tend to debauchery, none appears to do
+so. He who stops draws attention to the excess of others,
+like a fixed point.<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span></p>
+
+
+<h4><a name="p_383" id="p_383"></a>383</h4>
+
+<p>The licentious tell men of orderly lives that they stray from
+nature's path, while they themselves follow it; as people in a
+ship think those move who are on the shore. On all sides the
+language is similar. We must have a fixed point in order to
+judge. The harbour decides for those who are in a ship; but
+where shall we find a harbour in morality?</p>
+
+
+<h4><a name="p_384" id="p_384"></a>384</h4>
+
+<p>Contradiction is a bad sign of truth; several things which are
+certain are contradicted; several things which are false pass
+without contradiction. Contradiction is not a sign of falsity,
+nor the want of contradiction a sign of truth.</p>
+
+
+<h4><a name="p_385" id="p_385"></a>385</h4>
+
+<p><i>Scepticism.</i>&mdash;Each thing here is partly true and partly false.
+Essential truth is not so; it is altogether pure and altogether true.
+This mixture dishonours and annihilates it. Nothing is purely
+true, and thus nothing is true, meaning by that pure truth.
+You will say it is true that homicide is wrong. Yes; for we
+know well the wrong and the false. But what will you say is
+good? Chastity? I say no; for the world would come to an end.
+Marriage? No; continence is better. Not to kill? No; for
+lawlessness would be horrible, and the wicked would kill all the
+good. To kill? No; for that destroys nature. We possess
+truth and goodness only in part, and mingled with falsehood
+and evil.</p>
+
+
+<h4><a name="p_386" id="p_386"></a>386</h4>
+
+<p>If we dreamt the same thing every night, it would affect us
+as much as the objects we see every day. And if an artisan
+were sure to dream every night for twelve hours' duration that
+he was a king, I believe he would be almost as happy as a king,
+who should dream every night for twelve hours on end that he
+was an artisan.</p>
+
+<p>If we were to dream every night that we were pursued by
+enemies, and harassed by these painful phantoms, or that we
+passed every day in different occupations, as in making a voyage,
+we should suffer almost as much as if it were real, and should
+fear to sleep, as we fear to wake when we dread in fact to enter<span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span>
+on such mishaps. And, indeed, it would cause pretty nearly the
+same discomforts as the reality.</p>
+
+<p>But since dreams are all different, and each single one is
+diversified, what is seen in them affects us much less than what
+we see when awake, because of its continuity, which is not,
+however, so continuous and level as not to change too; but it
+changes less abruptly, except rarely, as when we travel, and
+then we say, "It seems to me I am dreaming." For life is a
+dream a little less inconstant.</p>
+
+
+<h4><a name="p_387" id="p_387"></a>387</h4>
+
+<p>[It may be that there are true demonstrations; but this is not
+certain. Thus, this proves nothing else but that it is not certain
+that all is uncertain, to the glory of scepticism.]</p>
+
+
+<h4><a name="p_388" id="p_388"></a>388</h4>
+
+<p><i>Good sense.</i>&mdash;They are compelled to say, "You are not acting
+in good faith; we are not asleep," etc. How I love to see this
+proud reason humiliated and suppliant! For this is not the
+language of a man whose right is disputed, and who defends it
+with the power of armed hands. He is not foolish enough to
+declare that men are not acting in good faith, but he punishes
+this bad faith with force.</p>
+
+
+<h4><a name="p_389" id="p_389"></a>389</h4>
+
+<p>Ecclesiastes<a name="FNanchor_152_156" id="FNanchor_152_156"></a><a href="#Footnote_152_156" class="fnanchor">[152]</a> shows that man without God is in total ignorance
+and inevitable misery. For it is wretched to have the wish,
+but not the power. Now he would be happy and assured of
+some truth, and yet he can neither know, nor desire not to
+know. He cannot even doubt.</p>
+
+
+<h4><a name="p_390" id="p_390"></a>390</h4>
+
+<p>My God! How foolish this talk is! "Would God have made
+the world to damn it? Would He ask so much from persons so
+weak?" etc. Scepticism is the cure for this evil, and will take
+down this vanity.</p>
+
+
+<h4><a name="p_391" id="p_391"></a>391</h4>
+
+<p><i>Conversation.</i>&mdash;Great words: Religion, I deny it.</p>
+
+<p><i>Conversation.</i>&mdash;Scepticism helps religion.<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span></p>
+
+
+<h4><a name="p_392" id="p_392"></a>392</h4>
+
+<p><i>Against Scepticism.</i>&mdash;[ ... It is, then, a strange fact that we
+cannot define these things without obscuring them, while we
+speak of them with all assurance.] We assume that all conceive
+of them in the same way; but we assume it quite gratuitously,
+for we have no proof of it. I see, in truth, that the same words
+are applied on the same occasions, and that every time two
+men see a body change its place, they both express their view
+of this same fact by the same word, both saying that it has
+moved; and from this conformity of application we derive a
+strong conviction of a conformity of ideas. But this is not
+absolutely or finally convincing, though there is enough to
+support a bet on the affirmative, since we know that we often
+draw the same conclusions from different premisses.</p>
+
+<p>This is enough, at least, to obscure the matter; not that it
+completely extinguishes the natural light which assures us of
+these things. The academicians<a name="FNanchor_153_157" id="FNanchor_153_157"></a><a href="#Footnote_153_157" class="fnanchor">[153]</a> would have won. But this
+dulls it, and troubles the dogmatists to the glory of the sceptical
+crowd, which consists in this doubtful ambiguity, and in a
+certain doubtful dimness from which our doubts cannot take
+away all the clearness, nor our own natural lights chase away
+all the darkness.</p>
+
+
+<h4><a name="p_393" id="p_393"></a>393</h4>
+
+<p>It is a singular thing to consider that there are people in the
+world who, having renounced all the laws of God and nature,
+have made laws for themselves which they strictly obey, as,
+for instance, the soldiers of Mahomet, robbers, heretics, etc. It
+is the same with logicians. It seems that their licence must be
+without any limits or barriers, since they have broken through
+so many that are so just and sacred.</p>
+
+
+<h4><a name="p_394" id="p_394"></a>394</h4>
+
+<p>All the principles of sceptics, stoics, atheists, etc., are true.
+But their conclusions are false, because the opposite principles
+are also true.</p>
+
+
+<h4><a name="p_395" id="p_395"></a>395</h4>
+
+<p><i>Instinct, reason.</i>&mdash;We have an incapacity of proof, insurmountable
+by all dogmatism. We have an idea of truth,
+invincible to all scepticism.<span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span></p>
+
+
+<h4><a name="p_396" id="p_396"></a>396</h4>
+
+<p>Two things instruct man about his whole nature; instinct
+and experience.</p>
+
+
+<h4><a name="p_397" id="p_397"></a>397</h4>
+
+<p>The greatness of man is great in that he knows himself to be
+miserable. A tree does not know itself to be miserable. It is
+then being miserable to know oneself to be miserable; but it is
+also being great to know that one is miserable.</p>
+
+
+<h4><a name="p_398" id="p_398"></a>398</h4>
+
+<p>All these same miseries prove man's greatness. They are the
+miseries of a great lord, of a deposed king.</p>
+
+
+<h4><a name="p_399" id="p_399"></a>399</h4>
+
+<p>We are not miserable without feeling it. A ruined house is
+not miserable. Man only is miserable. <i>Ego vir videns.</i><a name="FNanchor_154_158" id="FNanchor_154_158"></a><a href="#Footnote_154_158" class="fnanchor">[154]</a></p>
+
+
+<h4><a name="p_400" id="p_400"></a>400</h4>
+
+<p><i>The greatness of man.</i>&mdash;We have so great an idea of the soul
+of man that we cannot endure being despised, or not being
+esteemed by any soul; and all the happiness of men consists in
+this esteem.</p>
+
+
+<h4><a name="p_401" id="p_401"></a>401</h4>
+
+<p><i>Glory.</i>&mdash;The brutes do not admire each other. A horse does
+not admire his companion. Not that there is no rivalry between
+them in a race, but that is of no consequence; for, when in
+the stable, the heaviest and most ill-formed does not give up
+his oats to another, as men would have others do to them.
+Their virtue is satisfied with itself.</p>
+
+
+<h4><a name="p_402" id="p_402"></a>402</h4>
+
+<p>The greatness of man even in his lust, to have known how to
+extract from it a wonderful code, and to have drawn from it a
+picture of benevolence.</p>
+
+
+<h4><a name="p_403" id="p_403"></a>403</h4>
+
+<p><i>Greatness.</i>&mdash;The reasons of effects indicate the greatness of
+man, in having extracted so fair an order from lust.<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span></p>
+
+
+<h4><a name="p_404" id="p_404"></a>404</h4>
+
+<p>The greatest baseness of man is the pursuit of glory. But
+it is also the greatest mark of his excellence; for whatever
+possessions he may have on earth, whatever health and essential
+comfort, he is not satisfied if he has not the esteem of men. He
+values human reason so highly that, whatever advantages he
+may have on earth, he is not content if he is not also ranked
+highly in the judgment of man. This is the finest position in
+the world. Nothing can turn him from that desire, which is the
+most indelible quality of man's heart.</p>
+
+<p>And those who most despise men, and put them on a level
+with the brutes, yet wish to be admired and believed by men,
+and contradict themselves by their own feelings; their nature,
+which is stronger than all, convincing them of the greatness of
+man more forcibly than reason convinces them of their baseness.</p>
+
+
+<h4><a name="p_405" id="p_405"></a>405</h4>
+
+<p><i>Contradiction.</i>&mdash;Pride counterbalancing all miseries. Man
+either hides his miseries, or, if he disclose them, glories in
+knowing them.</p>
+
+
+<h4><a name="p_406" id="p_406"></a>406</h4>
+
+<p>Pride counterbalances and takes away all miseries. Here is
+a strange monster, and a very plain aberration. He is fallen
+from his place, and is anxiously seeking it. This is what all
+men do. Let us see who will have found it.</p>
+
+
+<h4><a name="p_407" id="p_407"></a>407</h4>
+
+<p>When malice has reason on its side, it becomes proud, and
+parades reason in all its splendour. When austerity or stern
+choice has not arrived at the true good, and must needs return
+to follow nature, it becomes proud by reason of this return.</p>
+
+
+<h4><a name="p_408" id="p_408"></a>408</h4>
+
+<p>Evil is easy, and has infinite forms; good is almost unique.<a name="FNanchor_155_159" id="FNanchor_155_159"></a><a href="#Footnote_155_159" class="fnanchor">[155]</a>
+But a certain kind of evil is as difficult to find as what we call
+good; and often on this account such particular evil gets passed
+off as good. An extraordinary greatness of soul is needed in
+order to attain to it as well as to good.<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span></p>
+
+
+<h4><a name="p_409" id="p_409"></a>409</h4>
+
+<p><i>The greatness of man.</i>&mdash;The greatness of man is so evident,
+that it is even proved by his wretchedness. For what in
+animals is nature we call in man wretchedness; by which we
+recognise that, his nature being now like that of animals, he has
+fallen from a better nature which once was his.</p>
+
+<p>For who is unhappy at not being a king, except a deposed
+king? Was Paulus &AElig;milius<a name="FNanchor_156_160" id="FNanchor_156_160"></a><a href="#Footnote_156_160" class="fnanchor">[156]</a> unhappy at being no longer consul?
+On the contrary, everybody thought him happy in having been
+consul, because the office could only be held for a time. But
+men thought Perseus so unhappy in being no longer king, because
+the condition of kingship implied his being always king, that they
+thought it strange that he endured life. Who is unhappy at
+having only one mouth? And who is not unhappy at having
+only one eye? Probably no man ever ventured to mourn at not
+having three eyes. But any one is inconsolable at having none.</p>
+
+
+<h4><a name="p_410" id="p_410"></a>410</h4>
+
+<p><i>Perseus, King of Macedon.</i>&mdash;Paulus &AElig;milius reproached
+Perseus for not killing himself.</p>
+
+
+<h4><a name="p_411" id="p_411"></a>411</h4>
+
+<p>Notwithstanding the sight of all our miseries, which press
+upon us and take us by the throat, we have an instinct which we
+cannot repress, and which lifts us up.</p>
+
+
+<h4><a name="p_412" id="p_412"></a>412</h4>
+
+<p>There is internal war in man between reason and the passions.</p>
+
+<p>If he had only reason without passions ...</p>
+
+<p>If he had only passions without reason ...</p>
+
+<p>But having both, he cannot be without strife, being unable to
+be at peace with the one without being at war with the other.
+Thus he is always divided against, and opposed to himself.</p>
+
+
+<h4><a name="p_413" id="p_413"></a>413</h4>
+
+<p>This internal war of reason against the passions has made a
+division of those who would have peace into two sects. The
+first would renounce their passions, and become gods; the others
+would renounce reason, and become brute beasts. (Des
+Barreaux.)<a name="FNanchor_157_161" id="FNanchor_157_161"></a><a href="#Footnote_157_161" class="fnanchor">[157]</a> But neither can do so, and reason still remains, to
+condemn the vileness and injustice of the passions, and to trouble<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span>
+the repose of those who abandon themselves to them; and the
+passions keep always alive in those who would renounce them.</p>
+
+
+<h4><a name="p_414" id="p_414"></a>414</h4>
+
+<p>Men are so necessarily mad, that not to be mad would amount
+to another form of madness.</p>
+
+
+<h4><a name="p_415" id="p_415"></a>415</h4>
+
+<p>The nature of man may be viewed in two ways: the one
+according to its end, and then he is great and incomparable; the
+other according to the multitude, just as we judge of the nature
+of the horse and the dog, popularly, by seeing its fleetness, <i>et
+animum arcendi</i>; and then man is abject and vile. These are
+the two ways which make us judge of him differently, and which
+occasion such disputes among philosophers.</p>
+
+<p>For one denies the assumption of the other. One says, "He
+is not born for this end, for all his actions are repugnant to it."
+The other says, "He forsakes his end, when he does these base
+actions."</p>
+
+
+<h4><a name="p_416" id="p_416"></a>416</h4>
+
+<p><i>For Port-Royal.<a name="FNanchor_158_162" id="FNanchor_158_162"></a><a href="#Footnote_158_162" class="fnanchor">[158]</a> Greatness and wretchedness.</i>&mdash;Wretchedness
+being deduced from greatness, and greatness from wretchedness,
+some have inferred man's wretchedness all the more
+because they have taken his greatness as a proof of it, and others
+have inferred his greatness with all the more force, because
+they have inferred it from his very wretchedness. All that the
+one party has been able to say in proof of his greatness has
+only served as an argument of his wretchedness to the others,
+because the greater our fall, the more wretched we are, and <i>vice
+versa.</i> The one party is brought back to the other in an endless
+circle, it being certain that in proportion as men possess
+light they discover both the greatness and the wretchedness of
+man. In a word, man knows that he is wretched. He is
+therefore wretched, because he is so; but he is really great
+because he knows it.</p>
+
+
+<h4><a name="p_417" id="p_417"></a>417</h4>
+
+<p>This twofold nature of man is so evident that some have
+thought that we had two souls. A single subject seemed to
+them incapable of such sudden variations from unmeasured
+presumption to a dreadful dejection of heart.<span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span></p>
+
+
+<h4><a name="p_418" id="p_418"></a>418</h4>
+
+<p>It is dangerous to make man see too clearly his equality with
+the brutes without showing him his greatness. It is also dangerous
+to make him see his greatness too clearly, apart from
+his vileness. It is still more dangerous to leave him in ignorance
+of both. But it is very advantageous to show him both. Man
+must not think that he is on a level either with the brutes or
+with the angels, nor must he be ignorant of both sides of his
+nature; but he must know both.</p>
+
+
+<h4><a name="p_419" id="p_419"></a>419</h4>
+
+<p>I will not allow man to depend upon himself, or upon another,
+to the end that being without a resting-place and without
+repose ...</p>
+
+
+<h4><a name="p_420" id="p_420"></a>420</h4>
+
+<p>If he exalt himself, I humble him; if he humble himself, I
+exalt him; and I always contradict him, till he understands
+that he is an incomprehensible monster.</p>
+
+
+<h4><a name="p_421" id="p_421"></a>421</h4>
+
+<p>I blame equally those who choose to praise man, those who
+choose to blame him, and those who choose to amuse themselves;
+and I can only approve of those who seek with lamentation.</p>
+
+
+<h4><a name="p_422" id="p_422"></a>422</h4>
+
+<p>It is good to be tired and wearied by the vain search after the
+true good, that we may stretch out our arms to the Redeemer.</p>
+
+
+<h4><a name="p_423" id="p_423"></a>423</h4>
+
+<p><i>Contraries. After having shown the vileness and the greatness
+of man.</i>&mdash;Let man now know his value. Let him love himself,
+for there is in him a nature capable of good; but let him not for
+this reason love the vileness which is in him. Let him despise
+himself, for this capacity is barren; but let him not therefore
+despise this natural capacity. Let him hate himself, let him
+love himself; he has within him the capacity of knowing the
+truth and of being happy, but he possesses no truth, either
+constant or satisfactory.</p>
+
+<p>I would then lead man to the desire of finding truth; to be
+free from passions, and ready to follow it where he may find it,<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span>
+knowing how much his knowledge is obscured by the passions.
+I would indeed that he should hate in himself the lust which
+determined his will by itself, so that it may not blind him in
+making his choice, and may not hinder him when he has chosen.</p>
+
+
+<h4><a name="p_424" id="p_424"></a>424</h4>
+
+<p>All these contradictions, which seem most to keep me from
+the knowledge of religion, have led me most quickly to the
+true one.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span></p>
+<h2><a name="SECTION_VII" id="SECTION_VII"></a>SECTION VII</h2>
+
+<h3>MORALITY AND DOCTRINE</h3>
+
+
+<h4><a name="p_425" id="p_425"></a>425</h4>
+
+<p><i>Second part.&mdash;That man without faith cannot know the true
+good, nor justice.</i></p>
+
+<p>All men seek happiness. This is without exception. Whatever
+different means they employ, they all tend to this end.<a name="FNanchor_159_163" id="FNanchor_159_163"></a><a href="#Footnote_159_163" class="fnanchor">[159]</a>
+The cause of some going to war, and of others avoiding it, is the
+same desire in both, attended with different views. The will
+never takes the least step but to this object. This is the motive
+of every action of every man, even of those who hang themselves.</p>
+
+<p>And yet after such a great number of years, no one without
+faith has reached the point to which all continually look. All
+complain, princes and subjects, noblemen and commoners, old
+and young, strong and weak, learned and ignorant, healthy and
+sick, of all countries, all times, all ages, and all conditions.</p>
+
+<p>A trial so long, so continuous, and so uniform, should certainly
+convince us of our inability to reach the good by our own efforts.
+But example teaches us little. No resemblance is ever so perfect
+that there is not some slight difference; and hence we expect
+that our hope will not be deceived on this occasion as before.
+And thus, while the present never satisfies us, experience dupes
+us, and from misfortune to misfortune leads us to death, their
+eternal crown.</p>
+
+<p>What is it then that this desire and this inability proclaim to
+us, but that there was once in man a true happiness of which
+there now remain to him only the mark and empty trace, which
+he in vain tries to fill from all his surroundings, seeking from
+things absent the help he does not obtain in things present?
+But these are all inadequate, because the infinite abyss can
+only be filled by an infinite and immutable object, that is to say,
+only by God Himself.</p>
+
+<p>He only is our true good, and since we have forsaken Him, it<span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span>
+is a strange thing that there is nothing in nature which has not
+been serviceable in taking His place; the stars, the heavens,
+earth, the elements, plants, cabbages, leeks, animals, insects,
+calves, serpents, fever, pestilence, war, famine, vices, adultery,
+incest. And since man has lost the true good, everything can
+appear equally good to him, even his own destruction, though so
+opposed to God, to reason, and to the whole course of nature.</p>
+
+<p>Some seek good in authority, others in scientific research,
+others in pleasure. Others, who are in fact nearer the truth,
+have considered it necessary that the universal good, which all
+men desire, should not consist in any of the particular things
+which can only be possessed by one man, and which, when
+shared, afflict their possessor more by the want of the part he has
+not, than they please him by the possession of what he has.
+They have learned that the true good should be such as all can
+possess at once, without diminution and without envy, and
+which no one can lose against his will. And their reason is that
+this desire being natural to man, since it is necessarily in all,
+and that it is impossible not to have it, they infer from it ...</p>
+
+
+<h4><a name="p_426" id="p_426"></a>426</h4>
+
+<p>True nature being lost, everything becomes its own nature;
+as the true good being lost, everything becomes its own true good.</p>
+
+
+<h4><a name="p_427" id="p_427"></a>427</h4>
+
+<p>Man does not know in what rank to place himself. He has
+plainly gone astray, and fallen from his true place without being
+able to find it again. He seeks it anxiously and unsuccessfully
+everywhere in impenetrable darkness.</p>
+
+
+<h4><a name="p_428" id="p_428"></a>428</h4>
+
+<p>If it is a sign of weakness to prove God by nature, do not
+despise Scripture; if it is a sign of strength to have known these
+contradictions, esteem Scripture.</p>
+
+
+<h4><a name="p_429" id="p_429"></a>429</h4>
+
+<p>The vileness of man in submitting himself to the brutes, and
+in even worshipping them.</p>
+
+
+<h4><a name="p_430" id="p_430"></a>430</h4>
+
+<p><i>For Port Royal. The beginning, after having explained the
+incomprehensibility.</i>&mdash;The greatness and the wretchedness of<span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span>
+man are so evident that the true religion must necessarily teach
+us both that there is in man some great source of greatness, and
+a great source of wretchedness. It must then give us a reason
+for these astonishing contradictions.</p>
+
+<p>In order to make man happy, it must prove to him that there
+is a God; that we ought to love Him; that our true happiness is
+to be in Him, and our sole evil to be separated from Him; it
+must recognise that we are full of darkness which hinders us
+from knowing and loving Him; and that thus, as our duties
+compel us to love God, and our lusts turn us away from Him,
+we are full of unrighteousness. It must give us an explanation
+of our opposition to God and to our own good. It must teach
+us the remedies for these infirmities, and the means of obtaining
+these remedies. Let us therefore examine all the religions of
+the world, and see if there be any other than the Christian which
+is sufficient for this purpose.</p>
+
+<p>Shall it be that of the philosophers, who put forward as the
+chief good, the good which is in ourselves? Is this the true good?
+Have they found the remedy for our ills? Is man's pride cured
+by placing him on an equality with God? Have those who have
+made us equal to the brutes, or the Mahommedans who have
+offered us earthly pleasures as the chief good even in eternity,
+produced the remedy for our lusts? What religion, then, will
+teach us to cure pride and lust? What religion will in fact teach
+us our good, our duties, the weakness which turns us from them,
+the cause of this weakness, the remedies which can cure it, and
+the means of obtaining these remedies?</p>
+
+<p>All other religions have not been able to do so. Let us see
+what the wisdom of God will do.</p>
+
+<p>"Expect neither truth," she says, "nor consolation from men.
+I am she who formed you, and who alone can teach you what
+you are. But you are now no longer in the state in which I
+formed you. I created man holy, innocent, perfect. I filled
+him with light and intelligence. I communicated to him my
+glory and my wonders. The eye of man saw then the majesty
+of God. He was not then in the darkness which blinds him, nor
+subject to mortality and the woes which afflict him. But he
+has not been able to sustain so great glory without falling into
+pride. He wanted to make himself his own centre, and independent
+of my help. He withdrew himself from my rule; and,
+on his making himself equal to me by the desire of finding his
+happiness in himself, I abandoned him to himself. And setting<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span>
+in revolt the creatures that were subject to him, I made them
+his enemies; so that man is now become like the brutes, and so
+estranged from me that there scarce remains to him a dim vision
+of his Author. So far has all his knowledge been extinguished
+or disturbed! The senses, independent of reason, and often the
+masters of reason, have led him into pursuit of pleasure. All
+creatures either torment or tempt him, and domineer over him,
+either subduing him by their strength, or fascinating him by
+their charms, a tyranny more awful and more imperious.</p>
+
+<p>"Such is the state in which men now are. There remains to
+them some feeble instinct of the happiness of their former state;
+and they are plunged in the evils of their blindness and their
+lust, which have become their second nature.</p>
+
+<p>"From this principle which I disclose to you, you can recognise
+the cause of those contradictions which have astonished all men,
+and have divided them into parties holding so different views.
+Observe, now, all the feelings of greatness and glory which the
+experience of so many woes cannot stifle, and see if the cause of
+them must not be in another nature."</p>
+
+<p><i>For Port-Royal to-morrow (Prosopop&#339;a).</i>&mdash;"It is in vain, O
+men, that you seek within yourselves the remedy for your ills.
+All your light can only reach the knowledge that not in yourselves
+will you find truth or good. The philosophers have
+promised you that, and have been unable to do it. They
+neither know what is your true good, nor what is your true
+state. How could they have given remedies for your ills, when
+they did not even know them? Your chief maladies are pride,
+which takes you away from God, and lust, which binds you to
+earth; and they have done nothing else but cherish one or other
+of these diseases. If they gave you God as an end, it was only
+to administer to your pride; they made you think that you are
+by nature like Him, and conformed to Him. And those who
+saw the absurdity of this claim put you on another precipice, by
+making you understand that your nature was like that of the
+brutes, and led you to seek your good in the lusts which are
+shared by the animals. This is not the way to cure you of your
+unrighteousness, which these wise men never knew. I alone
+can make you understand who you are...."</p>
+
+<p>Adam, Jesus Christ.</p>
+
+<p>If you are united to God, it is by grace, not by nature. If you
+are humbled, it is by penitence, not by nature.</p>
+
+<p>Thus this double capacity ...<span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span></p>
+
+<p>You are not in the state of your creation.</p>
+
+<p>As these two states are open, it is impossible for you not to
+recognise them. Follow your own feelings, observe yourselves,
+and see if you do not find the lively characteristics of these two
+natures. Could so many contradictions be found in a simple
+subject?</p>
+
+<p>&mdash;Incomprehensible.&mdash;Not all that is incomprehensible ceases
+to exist. Infinite number. An infinite space equal to a finite.</p>
+
+<p>&mdash;Incredible that God should unite Himself to us.&mdash;This
+consideration is drawn only from the sight of our vileness. But
+if you are quite sincere over it, follow it as far as I have done,
+and recognise that we are indeed so vile that we are incapable in
+ourselves of knowing if His mercy cannot make us capable of
+Him. For I would know how this animal, who knows himself
+to be so weak, has the right to measure the mercy of God, and
+set limits to it, suggested by his own fancy. He has so little
+knowledge of what God is, that he does not know what he himself
+is, and, completely disturbed at the sight of his own state,
+dares to say that God cannot make him capable of communion
+with Him.</p>
+
+<p>But I would ask him if God demands anything else from him
+than the knowledge and love of Him, and why, since his nature
+is capable of love and knowledge, he believes that God cannot
+make Himself known and loved by him. Doubtless he knows
+at least that he exists, and that he loves something. Therefore,
+if he sees anything in the darkness wherein he is, and if he finds
+some object of his love among the things on earth, why, if God
+impart to him some ray of His essence, will he not be capable of
+knowing and of loving Him in the manner in which it shall please
+Him to communicate Himself to us? There must then be
+certainly an intolerable presumption in arguments of this sort,
+although they seem founded on an apparent humility, which is
+neither sincere nor reasonable, if it does not make us admit that,
+not knowing of ourselves what we are, we can only learn it
+from God.</p>
+
+<p>"I do not mean that you should submit your belief to me
+without reason, and I do not aspire to overcome you by tyranny.
+In fact, I do not claim to give you a reason for everything. And
+to reconcile these contradictions, I intend to make you see
+clearly, by convincing proofs, those divine signs in me, which
+may convince you of what I am, and may gain authority for me
+by wonders and proofs which you cannot reject; so that you may<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span>
+then believe without ... the things which I teach you, since you
+will find no other ground for rejecting them, except that you
+cannot know of yourselves if they are true or not.</p>
+
+<p>"God has willed to redeem men, and to open salvation to
+those who seek it. But men render themselves so unworthy of
+it, that it is right that God should refuse to some, because of their
+obduracy, what He grants to others from a compassion which is
+not due to them. If He had willed to overcome the obstinacy
+of the most hardened, He could have done so by revealing Himself
+so manifestly to them that they could not have doubted of
+the truth of His essence; as it will appear at the last day, with
+such thunders and such a convulsion of nature, that the dead
+will rise again, and the blindest will see Him.</p>
+
+<p>"It is not in this manner that He has willed to appear in His
+advent of mercy, because, as so many make themselves unworthy
+of His mercy, He has willed to leave them in the loss of
+the good which they do not want. It was not then right that He
+should appear in a manner manifestly divine, and completely
+capable of convincing all men; but it was also not right that He
+should come in so hidden a manner that He could not be known
+by those who should sincerely seek Him. He has willed to make
+Himself quite recognisable by those; and thus, willing to appear
+openly to those who seek Him with all their heart, and to be
+hidden from those who flee from Him with all their heart, He
+so regulates the knowledge of Himself that He has given signs of
+Himself, visible to those who seek Him, and not to those who
+seek Him not. There is enough light for those who only desire
+to see, and enough obscurity for those who have a contrary
+disposition."</p>
+
+
+<h4><a name="p_431" id="p_431"></a>431</h4>
+
+<p>No other religion has recognised that man is the most excellent
+creature. Some, which have quite recognised the reality of his
+excellence, have considered as mean and ungrateful the low
+opinions which men naturally have of themselves; and others,
+which have thoroughly recognised how real is this vileness, have
+treated with proud ridicule those feelings of greatness, which
+are equally natural to man.</p>
+
+<p>"Lift your eyes to God," say the first; "see Him whom you
+resemble, and who has created you to worship Him. You can
+make yourselves like unto Him; wisdom will make you equal
+to Him, if you will follow it." "Raise your heads, free men,"<span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span>
+says Epictetus. And others say, "Bend your eyes to the earth,
+wretched worm that you are, and consider the brutes whose
+companion you are."</p>
+
+<p>What, then, will man become? Will he be equal to God or the
+brutes? What a frightful difference! What, then, shall we be?
+Who does not see from all this that man has gone astray, that he
+has fallen from his place, that he anxiously seeks it, that he
+cannot find it again? And who shall then direct him to it? The
+greatest men have failed.</p>
+
+
+<h4><a name="p_432" id="p_432"></a>432</h4>
+
+<p>Scepticism is true; for, after all, men before Jesus Christ did
+not know where they were, nor whether they were great or
+small. And those who have said the one or the other, knew
+nothing about it, and guessed without reason and by chance.
+They also erred always in excluding the one or the other.</p>
+
+<p><i>Quod ergo ignorantes, qu&aelig;ritis, religio annuntiat vobis.</i><a name="FNanchor_160_164" id="FNanchor_160_164"></a><a href="#Footnote_160_164" class="fnanchor">[160]</a></p>
+
+
+<h4><a name="p_433" id="p_433"></a>433</h4>
+
+<p><i>After having understood the whole nature of man.</i>&mdash;That a
+religion may be true, it must have knowledge of our nature.
+It ought to know its greatness and littleness, and the reason of
+both. What religion but the Christian has known this?</p>
+
+
+<h4><a name="p_434" id="p_434"></a>434</h4>
+
+<p>The chief arguments of the sceptics&mdash;I pass over the lesser
+ones&mdash;are that we have no certainty of the truth of these
+principles apart from faith and revelation, except in so far as
+we naturally perceive them in ourselves. Now this natural
+intuition is not a convincing proof of their truth; since, having
+no certainty, apart from faith, whether man was created by a
+good God, or by a wicked demon,<a name="FNanchor_161_165" id="FNanchor_161_165"></a><a href="#Footnote_161_165" class="fnanchor">[161]</a> or by chance, it is doubtful
+whether these principles given to us are true, or false, or uncertain,
+according to our origin. Again, no person is certain, apart from
+faith, whether he is awake or sleeps, seeing that during sleep we
+believe that we are awake as firmly as we do when we <i>are</i> awake;
+we believe that we see space, figure, and motion; we are aware
+of the passage of time, we measure it; and in fact we act as if
+we were awake. So that half of our life being passed in sleep, we
+have on our own admission no idea of truth, whatever we may
+imagine. As all our intuitions are then illusions, who knows<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span>
+whether the other half of our life, in which we think we are awake,
+is not another sleep a little different from the former, from which
+we awake when we suppose ourselves asleep?</p>
+
+<p>[And who doubts that, if we dreamt in company, and the
+dreams chanced to agree, which is common enough, and if we
+were always alone when awake, we should believe that matters
+were reversed? In short, as we often dream that we dream,
+heaping dream upon dream, may it not be that this half of our
+life, wherein we think ourselves awake, is itself only a dream on
+which the others are grafted, from which we wake at death,
+during which we have as few principles of truth and good as
+during natural sleep, these different thoughts which disturb us
+being perhaps only illusions like the flight of time and the vain
+fancies of our dreams?]</p>
+
+<p>These are the chief arguments on one side and the other.</p>
+
+<p>I omit minor ones, such as the sceptical talk against the
+impressions of custom, education, manners, country, and the
+like. Though these influence the majority of common folk,
+who dogmatise only on shallow foundations, they are upset by
+the least breath of the sceptics. We have only to see their
+books if we are not sufficiently convinced of this, and we shall
+very quickly become so, perhaps too much.</p>
+
+<p>I notice the only strong point of the dogmatists, namely, that,
+speaking in good faith and sincerely, we cannot doubt natural
+principles. Against this the sceptics set up in one word the
+uncertainty of our origin, which includes that of our nature.
+The dogmatists have been trying to answer this objection ever
+since the world began.</p>
+
+<p>So there is open war among men, in which each must take a
+part, and side either with dogmatism or scepticism. For he
+who thinks to remain neutral is above all a sceptic. This
+neutrality is the essence of the sect; he who is not against them
+is essentially for them. [In this appears their advantage.]
+They are not for themselves; they are neutral, indifferent, in
+suspense as to all things, even themselves being no exception.</p>
+
+<p>What then shall man do in this state? Shall he doubt everything?
+Shall he doubt whether he is awake, whether he is being
+pinched, or whether he is being burned? Shall he doubt whether
+he doubts? Shall he doubt whether he exists? We cannot go so
+far as that; and I lay it down as a fact that there never has been
+a real complete sceptic. Nature sustains our feeble reason, and
+prevents it raving to this extent.<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span></p>
+
+<p>Shall he then say, on the contrary, that he certainly possesses
+truth&mdash;he who, when pressed ever so little, can show no title to
+it, and is forced to let go his hold?</p>
+
+<p>What a chimera then is man! What a novelty! What a
+monster, what a chaos, what a contradiction, what a prodigy!
+Judge of all things, imbecile worm of the earth; depositary of
+truth, a sink of uncertainty and error; the pride and refuse of
+the universe!</p>
+
+<p>Who will unravel this tangle? Nature confutes the sceptics,
+and reason confutes the dogmatists. What then will you
+become, O men! who try to find out by your natural reason what
+is your true condition? You cannot avoid one of these sects, nor
+adhere to one of them.</p>
+
+<p>Know then, proud man, what a paradox you are to yourself.
+Humble yourself, weak reason; be silent, foolish nature; learn
+that man infinitely transcends man, and learn from your Master
+your true condition, of which you are ignorant. Hear God.</p>
+
+<p>For in fact, if man had never been corrupt, he would enjoy
+in his innocence both truth and happiness with assurance; and
+if man had always been corrupt, he would have no idea of truth
+or bliss. But, wretched as we are, and more so than if there
+were no greatness in our condition, we have an idea of happiness,
+and cannot reach it. We perceive an image of truth, and possess
+only a lie. Incapable of absolute ignorance and of certain
+knowledge, we have thus been manifestly in a degree of perfection
+from which we have unhappily fallen.</p>
+
+<p>It is, however, an astonishing thing that the mystery furthest
+removed from our knowledge, namely, that of the transmission
+of sin, should be a fact without which we can have no knowledge
+of ourselves. For it is beyond doubt that there is nothing which
+more shocks our reason than to say that the sin of the first man
+has rendered guilty those, who, being so removed from this source,
+seem incapable of participation in it. This transmission does
+not only seem to us impossible, it seems also very unjust. For
+what is more contrary to the rules of our miserable justice than
+to damn eternally an infant incapable of will, for a sin wherein
+he seems to have so little a share, that it was committed six
+thousand years before he was in existence? Certainly nothing
+offends us more rudely than this doctrine; and yet, without
+this mystery, the most incomprehensible of all, we are incomprehensible
+to ourselves. The knot of our condition takes
+its twists and turns in this abyss, so that man is more<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span>
+inconceivable without this mystery than this mystery is
+inconceivable to man.</p>
+
+<p>[Whence it seems that God, willing to render the difficulty
+of our existence unintelligible to ourselves, has concealed the
+knot so high, or, better speaking, so low, that we are quite
+incapable of reaching it; so that it is not by the proud exertions
+of our reason, but by the simple submissions of reason, that we
+can truly know ourselves.</p>
+
+<p>These foundations, solidly established on the inviolable
+authority of religion, make us know that there are two truths of
+faith equally certain: the one, that man, in the state of creation,
+or in that of grace, is raised above all nature, made like unto
+God and sharing in His divinity; the other, that in the state
+of corruption and sin, he is fallen from this state and made like
+unto the beasts.</p>
+
+<p>These two propositions are equally sound and certain. Scripture
+manifestly declares this to us, when it says in some places:
+<i>Delici&aelig; me&aelig; esse cum filiis hominum.<a name="FNanchor_162_166" id="FNanchor_162_166"></a><a href="#Footnote_162_166" class="fnanchor">[162]</a> Effundam spiritum
+meum super omnem carnem.<a name="FNanchor_163_167" id="FNanchor_163_167"></a><a href="#Footnote_163_167" class="fnanchor">[163]</a> Dii estis<a name="FNanchor_164_168" id="FNanchor_164_168"></a><a href="#Footnote_164_168" class="fnanchor">[164]</a></i>, etc.; and in other
+places, <i>Omnis caro f&aelig;num.<a name="FNanchor_165_169" id="FNanchor_165_169"></a><a href="#Footnote_165_169" class="fnanchor">[165]</a> Homo assimilatus est jumentis
+insipientibus, et similis factus est illis.<a name="FNanchor_166_170" id="FNanchor_166_170"></a><a href="#Footnote_166_170" class="fnanchor">[166]</a> Dixi in corde meo de
+filiis hominum.</i> Eccles. iii.</p>
+
+<p>Whence it clearly seems that man by grace is made like unto
+God, and a partaker in His divinity, and that without grace he
+is like unto the brute beasts.]</p>
+
+
+<h4><a name="p_435" id="p_435"></a>435</h4>
+
+<p>Without this divine knowledge what could men do but either
+become elated by the inner feeling of their past greatness which
+still remains to them, or become despondent at the sight of their
+present weakness? For, not seeing the whole truth, they could not
+attain to perfect virtue. Some considering nature as incorrupt,
+others as incurable, they could not escape either pride or sloth, the
+two sources of all vice; since they cannot but either abandon
+themselves to it through cowardice, or escape it by pride. For if
+they knew the excellence of man, they were ignorant of his
+corruption; so that they easily avoided sloth, but fell into pride.
+And if they recognised the infirmity of nature, they were ignorant
+of its dignity; so that they could easily avoid vanity, but it was
+to fall into despair. Thence arise the different schools of the
+Stoics and Epicureans, the Dogmatists, Academicians, etc.<span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span></p>
+
+<p>The Christian religion alone has been able to cure these two
+vices, not by expelling the one through means of the other
+according to the wisdom of the world, but by expelling both
+according to the simplicity of the Gospel. For it teaches the
+righteous that it raises them even to a participation in divinity
+itself; that in this lofty state they still carry the source of all
+corruption, which renders them during all their life subject to
+error, misery, death, and sin; and it proclaims to the most
+ungodly that they are capable of the grace of their Redeemer.
+So making those tremble whom it justifies, and consoling those
+whom it condemns, religion so justly tempers fear with hope
+through that double capacity of grace and of sin, common to
+all, that it humbles infinitely more than reason alone can do, but
+without despair; and it exalts infinitely more than natural pride,
+but without inflating; thus making it evident that alone being
+exempt from error and vice, it alone fulfils the duty of instructing
+and correcting men.</p>
+
+<p>Who then can refuse to believe and adore this heavenly light?
+For is it not clearer than day that we perceive within ourselves
+ineffaceable marks of excellence? And is it not equally true
+that we experience every hour the results of our deplorable
+condition? What does this chaos and monstrous confusion
+proclaim to us but the truth of these two states, with a voice
+so powerful that it is impossible to resist it?</p>
+
+
+<h4><a name="p_436" id="p_436"></a>436</h4>
+
+<p><i>Weakness.</i>&mdash;Every pursuit of men is to get wealth; and they
+cannot have a title to show that they possess it justly, for they
+have only that of human caprice; nor have they strength to
+hold it securely. It is the same with knowledge, for disease
+takes it away. We are incapable both of truth and goodness.</p>
+
+
+<h4><a name="p_437" id="p_437"></a>437</h4>
+
+<p>We desire truth, and find within ourselves only uncertainty.</p>
+
+<p>We seek happiness, and find only misery and death.</p>
+
+<p>We cannot but desire truth and happiness, and are incapable
+of certainty or happiness. This desire is left to us, partly to
+punish us, partly to make us perceive wherefrom we are fallen.</p>
+
+
+<h4><a name="p_438" id="p_438"></a>438</h4>
+
+<p>If man is not made for God, why is he only happy in God?
+If man is made for God, why is he so opposed to God?<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span></p>
+
+
+<h4><a name="p_439" id="p_439"></a>439</h4>
+
+<p><i>Nature corrupted.</i>&mdash;Man does not act by reason, which constitutes
+his being.</p>
+
+
+<h4><a name="p_440" id="p_440"></a>440</h4>
+
+<p>The corruption of reason is shown by the existence of so many
+different and extravagant customs. It was necessary that
+truth should come, in order that man should no longer dwell
+within himself.</p>
+
+
+<h4><a name="p_441" id="p_441"></a>441</h4>
+
+<p>For myself, I confess that so soon as the Christian religion
+reveals the principle that human nature is corrupt and fallen
+from God, that opens my eyes to see everywhere the mark of
+this truth: for nature is such that she testifies everywhere, both
+within man and without him, to a lost God and a corrupt nature.</p>
+
+
+<h4><a name="p_442" id="p_442"></a>442</h4>
+
+<p>Man's true nature, his true good, true virtue, and true religion,
+are things of which the knowledge is inseparable.</p>
+
+
+<h4><a name="p_443" id="p_443"></a>443</h4>
+
+<p><i>Greatness, wretchedness.</i>&mdash;The more light we have, the more
+greatness and the more baseness we discover in man. Ordinary
+men&mdash;those who are more educated: philosophers, they astonish
+ordinary men&mdash;Christians, they astonish philosophers.</p>
+
+<p>Who will then be surprised to see that religion only makes us
+know profoundly what we already know in proportion to our
+light?</p>
+
+
+<h4><a name="p_444" id="p_444"></a>444</h4>
+
+<p>This religion taught to her children what men have only been
+able to discover by their greatest knowledge.</p>
+
+
+<h4><a name="p_445" id="p_445"></a>445</h4>
+
+<p>Original sin is foolishness to men, but it is admitted to be
+such. You must not then reproach me for the want of reason
+in this doctrine, since I admit it to be without reason. But this
+foolishness is wiser than all the wisdom of men, <i>sapientius est
+hominibus</i>.<a name="FNanchor_167_171" id="FNanchor_167_171"></a><a href="#Footnote_167_171" class="fnanchor">[167]</a> For without this, what can we say that man is?
+His whole state depends on this imperceptible point. And how
+should it be perceived by his reason, since it is a thing against
+reason, and since reason, far from finding it out by her own ways,
+is averse to it when it is presented to her?<span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span></p>
+
+
+<h4><a name="p_446" id="p_446"></a>446</h4>
+
+<p><i>Of original sin.<a name="FNanchor_168_172" id="FNanchor_168_172"></a><a href="#Footnote_168_172" class="fnanchor">[168]</a> Ample tradition of original sin according
+to the Jews.</i></p>
+
+<p>On the saying in Genesis viii, 21: "The imagination of man's
+heart is evil from his youth."</p>
+
+<p><i>R. Moses Haddarschan</i>: This evil leaven is placed in man
+from the time that he is formed.</p>
+
+<p><i>Massechet Succa</i>: This evil leaven has seven names in Scripture.
+It is called <i>evil, the foreskin, uncleanness, an enemy, a
+scandal, a heart of stone, the north wind</i>; all this signifies the
+malignity which is concealed and impressed in the heart of man.</p>
+
+<p><i>Midrasch Tillim</i> says the same thing, and that God will
+deliver the good nature of man from the evil.</p>
+
+<p>This malignity is renewed every day against man, as it is
+written, Psalm xxxvii, 32: "The wicked watcheth the righteous,
+and seeketh to slay him"; but God will not abandon him. This
+malignity tries the heart of man in this life, and will accuse
+him in the other. All this is found in the Talmud.</p>
+
+<p><i>Midrasch Tillim</i> on Psalm iv, 4: "Stand in awe and sin not."
+Stand in awe and be afraid of your lust, and it will not lead you
+into sin. And on Psalm xxxvi, 1: "The wicked has said within
+his own heart, Let not the fear of God be before me." That is
+to say that the malignity natural to man has said that to the
+wicked.</p>
+
+<p><i>Midrasch el Kohelet</i>: "Better is a poor and wise child than an
+old and foolish king who cannot foresee the future."<a name="FNanchor_169_173" id="FNanchor_169_173"></a><a href="#Footnote_169_173" class="fnanchor">[169]</a> The child
+is virtue, and the king is the malignity of man. It is called
+king because all the members obey it, and old because it is in
+the human heart from infancy to old age, and foolish because
+it leads man in the way of [<i>perdition</i>], which he does not foresee.
+The same thing is in <i>Midrasch Tillim</i>.</p>
+
+<p><i>Bereschist Rabba</i> on Psalm xxxv, 10: "Lord, all my bones
+shall bless Thee, which deliverest the poor from the tyrant."
+And is there a greater tyrant than the evil leaven? And on
+Proverbs xxv, 21: "If thine enemy be hungry, give him bread
+to eat." That is to say, if the evil leaven hunger, give him the
+bread of wisdom of which it is spoken in Proverbs ix., and if he
+be thirsty, give him the water of which it is spoken in Isaiah lv.</p>
+
+<p><i>Midrasch Tillim</i> says the same thing, and that Scripture in
+that passage, speaking of the enemy, means the evil leaven;
+and that, in [<i>giving</i>] him that bread and that water, we heap
+coals of fire on his head.<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span></p>
+
+<p><i>Midrasch el Kohelet</i> on Ecclesiastes ix, 14: "A great king
+besieged a little city." This great king is the evil leaven; the
+great bulwarks built against it are temptations; and there has
+been found a poor wise man who has delivered it&mdash;that is to
+say, virtue.</p>
+
+<p>And on Psalm xli, 1: "Blessed is he that considereth the poor."</p>
+
+<p>And on Psalm lxxviii, 39: "The spirit passeth away, and
+cometh not again"; whence some have erroneously argued
+against the immortality of the soul. But the sense is that this
+spirit is the evil leaven, which accompanies man till death, and
+will not return at the resurrection.</p>
+
+<p>And on Psalm ciii the same thing.</p>
+
+<p>And on Psalm xvi.</p>
+
+<p>Principles of Rabbinism: two Messiahs.</p>
+
+
+<h4><a name="p_447" id="p_447"></a>447</h4>
+
+<p>Will it be said that, as men have declared that righteousness
+has departed the earth, they therefore knew of original sin?&mdash;<i>Nemo
+ante obitum beatus est</i><a name="FNanchor_170_174" id="FNanchor_170_174"></a><a href="#Footnote_170_174" class="fnanchor">[170]</a>&mdash;that is to say, they knew death
+to be the beginning of eternal and essential happiness?</p>
+
+
+<h4><a name="p_448" id="p_448"></a>448</h4>
+
+<p>[<i>Miton</i>] sees well that nature is corrupt, and that men are
+averse to virtue; but he does not know why they cannot fly
+higher.</p>
+
+
+<h4><a name="p_449" id="p_449"></a>449</h4>
+
+<p><i>Order.</i>&mdash;After <i>Corruption</i> to say: "It is right that all those
+who are in that state should know it, both those who are
+content with it, and those who are not content with it; but it
+is not right that all should see Redemption."</p>
+
+
+<h4><a name="p_450" id="p_450"></a>450</h4>
+
+<p>If we do not know ourselves to be full of pride, ambition, lust,
+weakness, misery, and injustice, we are indeed blind. And if,
+knowing this, we do not desire deliverance, what can we say of
+a man...?</p>
+
+<p>What, then, can we have but esteem for a religion which knows
+so well the defects of man, and desire for the truth of a religion
+which promises remedies so desirable?<span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span></p>
+
+
+<h4><a name="p_451" id="p_451"></a>451</h4>
+
+<p>All men naturally hate one another. They employ lust as far
+as possible in the service of the public weal. But this is only
+a [<i>pretence</i>] and a false image of love; for at bottom it is only hate.</p>
+
+
+<h4><a name="p_452" id="p_452"></a>452</h4>
+
+<p>To pity the unfortunate is not contrary to lust. On the
+contrary, we can quite well give such evidence of friendship,
+and acquire the reputation of kindly feeling, without giving
+anything.</p>
+
+
+<h4><a name="p_453" id="p_453"></a>453</h4>
+
+<p>From lust men have found and extracted excellent rules of
+policy, morality, and justice; but in reality this vile root of
+man, this <i>figmentum malum</i>,<a name="FNanchor_171_175" id="FNanchor_171_175"></a><a href="#Footnote_171_175" class="fnanchor">[171]</a> is only covered, it is not taken away.</p>
+
+
+<h4><a name="p_454" id="p_454"></a>454</h4>
+
+<p><i>Injustice.</i>&mdash;They have not found any other means of satisfying
+lust without doing injury to others.</p>
+
+
+<h4><a name="p_455" id="p_455"></a>455</h4>
+
+<p>Self is hateful. You, Miton, conceal it; you do not for that
+reason destroy it; you are, then, always hateful.</p>
+
+<p>&mdash;No; for in acting as we do to oblige everybody, we give no
+more occasion for hatred of us.&mdash;That is true, if we only hated in
+Self the vexation which comes to us from it. But if I hate it
+because it is unjust, and because it makes itself the centre of
+everything, I shall always hate it.</p>
+
+<p>In a word, the Self has two qualities: it is unjust in itself
+since it makes itself the centre of everything; it is inconvenient
+to others since it would enslave them; for each Self is the enemy,
+and would like to be the tyrant of all others. You take away
+its inconvenience, but not its injustice, and so you do not render
+it lovable to those who hate injustice; you render it lovable only
+to the unjust, who do not any longer find in it an enemy. And
+thus you remain unjust, and can please only the unjust.</p>
+
+
+<h4><a name="p_456" id="p_456"></a>456</h4>
+
+<p>It is a perverted judgment that makes every one place
+himself above the rest of the world, and prefer his own good,
+and the continuance of his own good fortune and life, to that
+of the rest of the world!<span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span></p>
+
+
+<h4><a name="p_457" id="p_457"></a>457</h4>
+
+<p>Each one is all in all to himself; for he being dead, all is dead
+to him. Hence it comes that each believes himself to be all in
+all to everybody. We must not judge of nature by ourselves,
+but by it.</p>
+
+
+<h4><a name="p_458" id="p_458"></a>458</h4>
+
+<p>"All that is in the world is the lust of the flesh, or the lust of
+the eyes, or the pride of life; <i>libido sentiendi, libido sciendi,
+libido dominandi.</i>"<a name="FNanchor_172_176" id="FNanchor_172_176"></a><a href="#Footnote_172_176" class="fnanchor">[172]</a> Wretched is the cursed land which these
+three rivers of fire enflame rather than water!<a name="FNanchor_173_177" id="FNanchor_173_177"></a><a href="#Footnote_173_177" class="fnanchor">[173]</a> Happy they who,
+on these rivers, are not overwhelmed nor carried away, but
+are immovably fixed, not standing but seated on a low and secure
+base, whence they do not rise before the light, but, having
+rested in peace, stretch out their hands to Him, who must lift
+them up, and make them stand upright and firm in the porches
+of the holy Jerusalem! There pride can no longer assail them nor
+cast them down; and yet they weep, not to see all those perishable
+things swept away by the torrents, but at the remembrance
+of their loved country, the heavenly Jerusalem, which they
+remember without ceasing during their prolonged exile.</p>
+
+
+<h4><a name="p_459" id="p_459"></a>459</h4>
+
+<p>The rivers of Babylon rush and fall and sweep away.</p>
+
+<p>O holy Sion, where all is firm and nothing falls!</p>
+
+<p>We must sit upon the waters, not under them or in them,
+but on them; and not standing but seated; being seated to be
+humble, and being above them to be secure. But we shall
+stand in the porches of Jerusalem.</p>
+
+<p>Let us see if this pleasure is stable or transitory; if it pass
+away, it is a river of Babylon.</p>
+
+
+<h4><a name="p_460" id="p_460"></a>460</h4>
+
+<p><i>The lust of the flesh, the lust of the eyes, pride, etc.</i>&mdash;There are
+three orders of things: the flesh, the spirit, and the will. The
+carnal are the rich and kings; they have the body as their object.
+Inquirers and scientists; they have the mind as their object.
+The wise; they have righteousness as their object.</p>
+
+<p>God must reign over all, and all men must be brought back
+to Him. In things of the flesh lust reigns specially; in intellectual
+matters, inquiry specially; in wisdom, pride specially. Not
+that a man cannot boast of wealth or knowledge, but it is not the<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span>
+place for pride; for in granting to a man that he is learned, it is
+easy to convince him that he is wrong to be proud. The proper
+place for pride is in wisdom, for it cannot be granted to a man
+that he has made himself wise, and that he is wrong to be proud;
+for that is right. Now God alone gives wisdom, and that is
+why <i>Qui gloriatur, in Domino glorietur</i>.<a name="FNanchor_174_178" id="FNanchor_174_178"></a><a href="#Footnote_174_178" class="fnanchor">[174]</a></p>
+
+
+<h4><a name="p_461" id="p_461"></a>461</h4>
+
+<p>The three lusts have made three sects; and the philosophers
+have done no other thing than follow one of the three lusts.</p>
+
+
+<h4><a name="p_462" id="p_462"></a>462</h4>
+
+<p><i>Search for the true good.</i>&mdash;Ordinary men place the good in
+fortune and external goods, or at least in amusement. Philosophers
+have shown the vanity of all this, and have placed it where
+they could.</p>
+
+
+<h4><a name="p_463" id="p_463"></a>463</h4>
+
+<p><i>[Against the philosophers who believe in God without Jesus
+Christ]</i></p>
+
+<p><i>Philosophers.</i>&mdash;They believe that God alone is worthy to be
+loved and admired; and they have desired to be loved and
+admired of men, and do not know their own corruption. If they
+feel full of feelings of love and admiration, and find therein their
+chief delight, very well, let them think themselves good. But
+if they find themselves averse to Him, if they have no inclination
+but the desire to establish themselves in the esteem of men, and
+if their whole perfection consists only in making men&mdash;but
+without constraint&mdash;find their happiness in loving them, I
+declare that this perfection is horrible. What! they have
+known God, and have not desired solely that men should love
+Him, but that men should stop short at them! They have
+wanted to be the object of the voluntary delight of men.</p>
+
+
+<h4><a name="p_464" id="p_464"></a>464</h4>
+
+<p><i>Philosophers.</i>&mdash;We are full of things which take us out of
+ourselves.</p>
+
+<p>Our instinct makes us feel that we must seek our happiness
+outside ourselves. Our passions impel us outside, even when
+no objects present themselves to excite them. External objects
+tempt us of themselves, and call to us, even when we are not
+thinking of them. And thus philosophers have said in vain,<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span>
+"Retire within yourselves, you will find your good there."
+We do not believe them, and those who believe them are the
+most empty and the most foolish.</p>
+
+
+<h4><a name="p_465" id="p_465"></a>465</h4>
+
+<p>The Stoics say, "Retire within yourselves; it is there you will
+find your rest." And that is not true.</p>
+
+<p>Others say, "Go out of yourselves; seek happiness in amusement."
+And this is not true. Illness comes.</p>
+
+<p>Happiness is neither without us nor within us. It is in God,
+both without us and within us.</p>
+
+
+<h4><a name="p_466" id="p_466"></a>466</h4>
+
+<p>Had Epictetus seen the way perfectly, he would have said to
+men, "You follow a wrong road"; he shows that there is another,
+but he does not lead to it. It is the way of willing what God
+wills. Jesus Christ alone leads to it: <i>Via, veritas.</i><a name="FNanchor_175_179" id="FNanchor_175_179"></a><a href="#Footnote_175_179" class="fnanchor">[175]</a></p>
+
+<p>The vices of Zeno<a name="FNanchor_176_180" id="FNanchor_176_180"></a><a href="#Footnote_176_180" class="fnanchor">[176]</a> himself.</p>
+
+
+<h4><a name="p_467" id="p_467"></a>467</h4>
+
+<p><i>The reason of effects.</i>&mdash;Epictetus.<a name="FNanchor_177_181" id="FNanchor_177_181"></a><a href="#Footnote_177_181" class="fnanchor">[177]</a> Those who say, "You
+have a headache;" this is not the same thing. We are assured
+of health, and not of justice; and in fact his own was nonsense.</p>
+
+<p>And yet he believed it demonstrable, when he said, "It is
+either in our power or it is not." But he did not perceive that
+it is not in our power to regulate the heart, and he was wrong
+to infer this from the fact that there were some Christians.</p>
+
+
+<h4><a name="p_468" id="p_468"></a>468</h4>
+
+<p>No other religion has proposed to men to hate themselves.
+No other religion then can please those who hate themselves,
+and who seek a Being truly lovable. And these, if they had
+never heard of the religion of a God humiliated, would embrace
+it at once.</p>
+
+
+<h4><a name="p_469" id="p_469"></a>469</h4>
+
+<p>I feel that I might not have been; for the Ego consists in my
+thoughts. Therefore I, who think, would not have been, if
+my mother had been killed before I had life. I am not then a
+necessary being. In the same way I am not eternal or infinite;
+but I see plainly that there exists in nature a necessary Being,
+eternal and infinite.<span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span></p>
+
+
+<h4><a name="p_470" id="p_470"></a>470</h4>
+
+<p>"Had I seen a miracle," say men, "I should become converted."
+How can they be sure they would do a thing of the
+nature of which they are ignorant? They imagine that this
+conversion consists in a worship of God which is like commerce,
+and in a communion such as they picture to themselves. True
+religion consists in annihilating self before that Universal Being,
+whom we have so often provoked, and who can justly destroy
+us at any time; in recognising that we can do nothing without
+Him, and have deserved nothing from Him but His displeasure.
+It consists in knowing that there is an unconquerable opposition
+between us and God, and that without a mediator there can be
+no communion with Him.</p>
+
+
+<h4><a name="p_471" id="p_471"></a>471</h4>
+
+<p>It is unjust that men should attach themselves to me, even
+though they do it with pleasure and voluntarily. I should
+deceive those in whom I had created this desire; for I am not
+the end of any, and I have not the wherewithal to satisfy them.
+Am I not about to die? And thus the object of their attachment
+will die. Therefore, as I would be blamable in causing a falsehood
+to be believed, though I should employ gentle persuasion,
+though it should be believed with pleasure, and though it should
+give me pleasure; even so I am blamable in making myself
+loved, and if I attract persons to attach themselves to me. I
+ought to warn those who are ready to consent to a lie, that they
+ought not to believe it, whatever advantage comes to me from
+it; and likewise that they ought not to attach themselves to
+me; for they ought to spend their life and their care in pleasing
+God, or in seeking Him.</p>
+
+
+<h4><a name="p_472" id="p_472"></a>472</h4>
+
+<p>Self-will will never be satisfied, though it should have command
+of all it would; but we are satisfied from the moment we
+renounce it. Without it we cannot be discontented; with it
+we cannot be content.</p>
+
+
+<h4><a name="p_473" id="p_473"></a>473</h4>
+
+<p>Let us imagine a body full of thinking members.<a name="FNanchor_178_182" id="FNanchor_178_182"></a><a href="#Footnote_178_182" class="fnanchor">[178]</a></p>
+
+
+<h4><a name="p_474" id="p_474"></a>474</h4>
+
+<p><i>Members, To commence with that.</i>&mdash;To regulate the love
+which we owe to ourselves, we must imagine a body full of<span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span>
+thinking members, for we are members of the whole, and must
+see how each member should love itself, etc....</p>
+
+
+<h4><a name="p_475" id="p_475"></a>475</h4>
+
+<p>If the feet and the hands had a will of their own, they could
+only be in their order in submitting this particular will to the
+primary will which governs the whole body. Apart from that,
+they are in disorder and mischief; but in willing only the good
+of the body, they accomplish their own good.</p>
+
+
+<h4><a name="p_476" id="p_476"></a>476</h4>
+
+<p>We must love God only and hate self only.</p>
+
+<p>If the foot had always been ignorant that it belonged to the
+body, and that there was a body on which it depended, if it had
+only had the knowledge and the love of self, and if it came to
+know that it belonged to a body on which it depended, what
+regret, what shame for its past life, for having been useless to the
+body which inspired its life, which would have annihilated it if
+it had rejected it and separated it from itself, as it kept itself
+apart from the body! What prayers for its preservation in it!
+And with what submission would it allow itself to be governed
+by the will which rules the body, even to consenting, if necessary,
+to be cut off, or it would lose its character as member! For every
+member must be quite willing to perish for the body, for which
+alone the whole is.</p>
+
+
+<h4><a name="p_477" id="p_477"></a>477</h4>
+
+<p>It is false that we are worthy of the love of others; it is unfair
+that we should desire it. If we were born reasonable and
+impartial, knowing ourselves and others, we should not give
+this bias to our will. However, we are born with it; therefore
+born unjust, for all tends to self. This is contrary to all order.
+We must consider the general good; and the propensity to self
+is the beginning of all disorder, in war, in politics, in economy,
+and in the particular body of man. The will is therefore
+depraved.</p>
+
+<p>If the members of natural and civil communities tend towards
+the weal of the body, the communities themselves ought to look
+to another more general body of which they are members. We
+ought therefore to look to the whole. We are therefore born
+unjust and depraved.<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span></p>
+
+
+<h4><a name="p_478" id="p_478"></a>478</h4>
+
+<p>When we want to think of God, is there nothing which turns
+us away, and tempts us to think of something else? All this is
+bad, and is born in us.</p>
+
+
+<h4><a name="p_479" id="p_479"></a>479</h4>
+
+<p>If there is a God, we must love Him only, and not the creatures
+of a day. The reasoning of the ungodly in the book of Wisdom<a name="FNanchor_179_183" id="FNanchor_179_183"></a><a href="#Footnote_179_183" class="fnanchor">[179]</a>
+is only based upon the non-existence of God. "On that supposition,"
+say they, "let us take delight in the creatures."
+That is the worst that can happen. But if there were a
+God to love, they would not have come to this conclusion, but
+to quite the contrary. And this is the conclusion of the wise:
+"There is a God, let us therefore not take delight in the
+creatures."</p>
+
+<p>Therefore all that incites us to attach ourselves to the creatures
+is bad; since it prevents us from serving God if we know Him,
+or from seeking Him if we know Him not. Now we are full of
+lust. Therefore we are full of evil; therefore we ought to hate
+ourselves and all that excited us to attach ourselves to any other
+object than God only.</p>
+
+
+<h4><a name="p_480" id="p_480"></a>480</h4>
+
+<p>To make the members happy, they must have one will, and
+submit it to the body.</p>
+
+
+<h4><a name="p_481" id="p_481"></a>481</h4>
+
+<p>The examples of the noble deaths of the Laced&aelig;monians and
+others scarce touch us. For what good is it to us? But the
+example of the death of the martyrs touches us; for they are
+"our members." We have a common tie with them. Their
+resolution can form ours, not only by example, but because it
+has perhaps deserved ours. There is nothing of this in the
+examples of the heathen. We have no tie with them; as we do
+not become rich by seeing a stranger who is so, but in fact by
+seeing a father or a husband who is so.</p>
+
+
+<h4><a name="p_482" id="p_482"></a>482</h4>
+
+<p><i>Morality.</i>&mdash;God having made the heavens and the earth,
+which do not feel the happiness of their being, He has willed to
+make beings who should know it, and who should compose a
+body of thinking members. For our members do not feel the<span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span>
+happiness of their union, of their wonderful intelligence, of the
+care which has been taken to infuse into them minds, and to make
+them grow and endure. How happy they would be if they saw
+and felt it! But for this they would need to have intelligence to
+know it, and good-will to consent to that of the universal soul.
+But if, having received intelligence, they employed it to retain
+nourishment for themselves without allowing it to pass to the
+other members, they would hate rather than love themselves; their
+blessedness, as well as their duty, consisting in their consent to
+the guidance of the whole soul to which they belong, which
+loves them better than they love themselves.</p>
+
+
+<h4><a name="p_483" id="p_483"></a>483</h4>
+
+<p>To be a member is to have neither life, being, nor movement,
+except through the spirit of the body, and for the body.</p>
+
+<p>The separate member, seeing no longer the body to which it
+belongs, has only a perishing and dying existence. Yet it believes
+it is a whole, and seeing not the body on which it depends,
+it believes it depends only on self, and desires to make itself
+both centre and body. But not having in itself a principle of
+life, it only goes astray, and is astonished in the uncertainty of
+its being; perceiving in fact that it is not a body, and still not
+seeing that it is a member of a body. In short, when it comes
+to know itself, it has returned as it were to its own home, and
+loves itself only for the body. It deplores its past wanderings.</p>
+
+<p>It cannot by its nature love any other thing, except for itself
+and to subject it to self, because each thing loves itself more than
+all. But in loving the body, it loves itself, because it only exists
+in it, by it, and for it. <i>Qui adh&aelig;ret Deo unus spiritus est.</i><a name="FNanchor_180_184" id="FNanchor_180_184"></a><a href="#Footnote_180_184" class="fnanchor">[180]</a></p>
+
+<p>The body loves the hand; and the hand, if it had a will, should
+love itself in the same way as it is loved by the soul. All love
+which goes beyond this is unfair.</p>
+
+<p><i>Adh&aelig;rens Deo unus spiritus est.</i> We love ourselves, because
+we are members of Jesus Christ. We love Jesus Christ, because
+He is the body of which we are members. All is one, one is in
+the other, like the Three Persons.</p>
+
+
+<h4><a name="p_484" id="p_484"></a>484</h4>
+
+<p>Two laws<a name="FNanchor_181_185" id="FNanchor_181_185"></a><a href="#Footnote_181_185" class="fnanchor">[181]</a> suffice to rule the whole Christian Republic better
+than all the laws of statecraft.<span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span></p>
+
+
+<h4><a name="p_485" id="p_485"></a>485</h4>
+
+<p>The true and only virtue, then, is to hate self (for we are hateful
+on account of lust), and to seek a truly lovable being to love.
+But as we cannot love what is outside ourselves, we must love
+a being who is in us, and is not ourselves; and that is true of
+each and all men. Now, only the Universal Being is such.
+The kingdom of God is within us;<a name="FNanchor_182_186" id="FNanchor_182_186"></a><a href="#Footnote_182_186" class="fnanchor">[182]</a> the universal good is within
+us, is ourselves&mdash;and not ourselves.</p>
+
+
+<h4><a name="p_486" id="p_486"></a>486</h4>
+
+<p>The dignity of man in his innocence consisted in using and
+having dominion over the creatures, but now in separating
+himself from them, and subjecting himself to them.</p>
+
+
+<h4><a name="p_487" id="p_487"></a>487</h4>
+
+<p>Every religion is false, which as to its faith does not worship
+one God as the origin of everything, and which as to its morality
+does not love one only God as the object of everything.</p>
+
+
+<h4><a name="p_488" id="p_488"></a>488</h4>
+
+<p>... But it is impossible that God should ever be the end, if
+He is not the beginning. We lift our eyes on high, but lean upon
+the sand; and the earth will dissolve, and we shall fall whilst
+looking at the heavens.</p>
+
+
+<h4><a name="p_489" id="p_489"></a>489</h4>
+
+<p>If there is one sole source of everything, there is one sole
+end of everything; everything through Him, everything for
+Him. The true religion, then, must teach us to worship Him
+only, and to love Him only. But as we find ourselves unable
+to worship what we know not, and to love any other object but
+ourselves, the religion which instructs us in these duties must
+instruct us also of this inability, and teach us also the remedies
+for it. It teaches us that by one man all was lost, and the bond
+broken between God and us, and that by one man the bond is
+renewed.</p>
+
+<p>We are born so averse to this love of God, and it is so necessary
+that we must be born guilty, or God would be unjust.</p>
+
+
+<h4><a name="p_490" id="p_490"></a>490</h4>
+
+<p>Men, not being accustomed to form merit, but only to
+recompense it where they find it formed, judge of God by
+themselves.<span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span></p>
+
+
+<h4><a name="p_491" id="p_491"></a>491</h4>
+
+<p>The true religion must have as a characteristic the obligation
+to love God. This is very just, and yet no other religion has
+commanded this; ours has done so. It must also be aware of
+human lust and weakness; ours is so. It must have adduced
+remedies for this; one is prayer. No other religion has asked of
+God to love and follow Him.</p>
+
+
+<h4><a name="p_492" id="p_492"></a>492</h4>
+
+<p>He who hates not in himself his self-love, and that instinct
+which leads him to make himself God, is indeed blinded. Who
+does not see that there is nothing so opposed to justice and
+truth? For it is false that we deserve this, and it is unfair and
+impossible to attain it, since all demand the same thing. It is,
+then, a manifest injustice which is innate in us, of which we
+cannot get rid, and of which we must get rid.</p>
+
+<p>Yet no religion has indicated that this was a sin; or that we
+were born in it; or that we were obliged to resist it; or has
+thought of giving us remedies for it.</p>
+
+
+<h4><a name="p_493" id="p_493"></a>493</h4>
+
+<p>The true religion teaches our duties; our weaknesses, pride,
+and lust; and the remedies, humility and mortification.</p>
+
+
+<h4><a name="p_494" id="p_494"></a>494</h4>
+
+<p>The true religion must teach greatness and misery; must lead
+to the esteem and contempt of self, to love and to hate.</p>
+
+
+<h4><a name="p_495" id="p_495"></a>495</h4>
+
+<p>If it is an extraordinary blindness to live without investigating
+what we are, it is a terrible one to live an evil life, while believing
+in God.</p>
+
+
+<h4><a name="p_496" id="p_496"></a>496</h4>
+
+<p>Experience makes us see an enormous difference between
+piety and goodness.</p>
+
+
+<h4><a name="p_497" id="p_497"></a>497</h4>
+
+<p><i>Against those who, trusting to the mercy of God, live heedlessly,
+without doing good works.</i>&mdash;As the two sources of our sins are
+pride and sloth, God has revealed to us two of His attributes to
+cure them, mercy and justice. The property of justice is to<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span>
+humble pride, however holy may be our works, <i>et non intres in
+judicium</i>,<a name="FNanchor_183_187" id="FNanchor_183_187"></a><a href="#Footnote_183_187" class="fnanchor">[183]</a> etc.; and the property of mercy is to combat sloth
+by exhorting to good works, according to that passage: "The
+goodness of God leadeth to repentance,"<a name="FNanchor_184_188" id="FNanchor_184_188"></a><a href="#Footnote_184_188" class="fnanchor">[184]</a> and that other of the
+Ninevites: "Let us do penance to see if peradventure He will
+pity us."<a name="FNanchor_185_189" id="FNanchor_185_189"></a><a href="#Footnote_185_189" class="fnanchor">[185]</a> And thus mercy is so far from authorising slackness,
+that it is on the contrary the quality which formally attacks it;
+so that instead of saying, "If there were no mercy in God we
+should have to make every kind of effort after virtue," we must
+say, on the contrary, that it is because there is mercy in God,
+that we must make every kind of effort.</p>
+
+
+<h4><a name="p_498" id="p_498"></a>498</h4>
+
+<p>It is true there is difficulty in entering into godliness. But
+this difficulty does not arise from the religion which begins in us,
+but from the irreligion which is still there. If our senses were
+not opposed to penitence, and if our corruption were not opposed
+to the purity of God, there would be nothing in this painful to
+us. We suffer only in proportion as the vice which is natural
+to us resists supernatural grace. Our heart feels torn asunder
+between these opposed efforts. But it would be very unfair to
+impute this violence to God, who is drawing us on, instead of
+to the world, which is holding us back. It is as a child, which
+a mother tears from the arms of robbers, in the pain it suffers,
+should love the loving and legitimate violence of her who procures
+its liberty, and detest only the impetuous and tyrannical violence
+of those who detain it unjustly. The most cruel war which God
+can make with men in this life is to leave them without that war
+which He came to bring. "I came to send war,"<a name="FNanchor_186_190" id="FNanchor_186_190"></a><a href="#Footnote_186_190" class="fnanchor">[186]</a> He says, "and
+to teach them of this war. I came to bring fire and the sword."<a name="FNanchor_187_191" id="FNanchor_187_191"></a><a href="#Footnote_187_191" class="fnanchor">[187]</a>
+Before Him the world lived in this false peace.</p>
+
+
+<h4><a name="p_499" id="p_499"></a>499</h4>
+
+<p><i>External works.</i>&mdash;There is nothing so perilous as what pleases
+God and man. For those states, which please God and man,
+have one property which pleases God, and another which pleases
+men; as the greatness of Saint Teresa. What pleased God was
+her deep humility in the midst of her revelations; what pleased
+men was her light. And so we torment ourselves to imitate her
+discourses, thinking to imitate her conditions, and not so much
+to love what God loves, and to put ourselves in the state which
+God loves.<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span></p>
+
+<p>It is better not to fast, and thereby humbled, than to fast
+and be self-satisfied therewith. The Pharisee and the Publican.<a name="FNanchor_188_192" id="FNanchor_188_192"></a><a href="#Footnote_188_192" class="fnanchor">[188]</a></p>
+
+<p>What use will memory be to me, if it can alike hurt and
+help me, and all depends upon the blessing of God, who gives
+only to things done for Him, according to His rules and in His
+ways, the manner being as important as the thing, and
+perhaps more; since God can bring forth good out of evil, and
+without God we bring forth evil out of good?</p>
+
+
+<h4><a name="p_500" id="p_500"></a>500</h4>
+
+<p>The meaning of the words, good and evil.</p>
+
+
+<h4><a name="p_501" id="p_501"></a>501</h4>
+
+<p>First step: to be blamed for doing evil, and praised for doing
+good.</p>
+
+<p>Second step: to be neither praised, nor blamed.</p>
+
+
+<h4><a name="p_502" id="p_502"></a>502</h4>
+
+<p>Abraham<a name="FNanchor_189_193" id="FNanchor_189_193"></a><a href="#Footnote_189_193" class="fnanchor">[189]</a> took nothing for himself, but only for his servants.
+So the righteous man takes for himself nothing of the world,
+nor the applause of the world, but only for his passions, which
+he uses as their master, saying to the one, "Go," and to another,
+"Come." <i>Sub te erit appetitus tuus.</i><a name="FNanchor_190_194" id="FNanchor_190_194"></a><a href="#Footnote_190_194" class="fnanchor">[190]</a> The passions thus subdued
+are virtues. Even God attributes to Himself avarice, jealousy,
+anger; and these are virtues as well as kindness, pity, constancy,
+which are also passions. We must employ them as slaves, and,
+leaving to them their food, prevent the soul from taking any of
+it. For, when the passions become masters, they are vices; and
+they give their nutriment to the soul, and the soul nourishes
+itself upon it, and is poisoned.</p>
+
+
+<h4><a name="p_503" id="p_503"></a>503</h4>
+
+<p>Philosophers have consecrated the vices by placing them in
+God Himself. Christians have consecrated the virtues.</p>
+
+
+<h4><a name="p_504" id="p_504"></a>504</h4>
+
+<p>The just man acts by faith in the least things; when he
+reproves his servants, he desires their conversion by the Spirit
+of God, and prays God to correct them; and he expects as much
+from God as from his own reproofs, and prays God to bless his
+corrections. And so in all his other actions he proceeds with
+the Spirit of God; and his actions deceive us by reason of the ...<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span>
+or suspension of the Spirit of God in him; and he repents in his
+affliction.</p>
+
+
+<h4><a name="p_505" id="p_505"></a>505</h4>
+
+<p>All things can be deadly to us, even the things made to serve
+us; as in nature walls can kill us, and stairs can kill us, if we do
+not walk circumspectly.</p>
+
+<p>The least movement affects all nature; the entire sea changes
+because of a rock. Thus in grace, the least action affects
+everything by its consequences; therefore everything is important.</p>
+
+<p>In each action we must look beyond the action at our past,
+present, and future state, and at others whom it affects, and see
+the relations of all those things. And then we shall be very
+cautious.</p>
+
+
+<h4><a name="p_506" id="p_506"></a>506</h4>
+
+<p>Let God not impute to us our sins, that is to say, all the
+consequences and results of our sins, which are dreadful, even
+those of the smallest faults, if we wish to follow them out
+mercilessly!</p>
+
+
+<h4><a name="p_507" id="p_507"></a>507</h4>
+
+<p>The spirit of grace; the hardness of the heart; external
+circumstances.</p>
+
+
+<h4><a name="p_508" id="p_508"></a>508</h4>
+
+<p>Grace is indeed needed to turn a man into a saint; and he who
+doubts it does not know what a saint or a man is.</p>
+
+
+<h4><a name="p_509" id="p_509"></a>509</h4>
+
+<p><i>Philosophers.</i>&mdash;A fine thing to cry to a man who does not
+know himself, that he should come of himself to God! And a
+fine thing to say so to a man who does know himself!</p>
+
+
+<h4><a name="p_510" id="p_510"></a>510</h4>
+
+<p>Man is not worthy of God, but he is not incapable of being
+made worthy.</p>
+
+<p>It is unworthy of God to unite Himself to wretched man;
+but it is not unworthy of God to pull him out of his misery.</p>
+
+
+<h4><a name="p_511" id="p_511"></a>511</h4>
+
+<p>If we would say that man is too insignificant to deserve
+communion with God, we must indeed be very great to judge
+of it.<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span></p>
+
+
+<h4><a name="p_512" id="p_512"></a>512</h4>
+
+<p>It is, in peculiar phraseology, wholly the body of Jesus Christ,
+but it cannot be said to be the whole body of Jesus Christ.<a name="FNanchor_191_195" id="FNanchor_191_195"></a><a href="#Footnote_191_195" class="fnanchor">[191]</a> The
+union of two things without change does not enable us to say
+that one becomes the other; the soul thus being united to the
+body, the fire to the timber, without change. But change is
+necessary to make the form of the one become the form of the
+other; thus the union of the Word to man. Because my body
+without my soul would not make the body of a man; therefore
+my soul united to any matter whatsoever will make my body.
+It does not distinguish the necessary condition from the sufficient
+condition; the union is necessary, but not sufficient. The left
+arm is not the right.</p>
+
+<p>Impenetrability is a property of matter.</p>
+
+<p>Identity <i>de numers</i> in regard to the same time requires the
+identity of matter.</p>
+
+<p>Thus if God united my soul to a body in China, the same
+body, <i>idem numero</i>, would be in China.</p>
+
+<p>The same river which runs there is <i>idem numero</i> as that which
+runs at the same time in China.</p>
+
+
+<h4><a name="p_513" id="p_513"></a>513</h4>
+
+<p>Why God has established prayer.</p>
+
+<p>
+1. To communicate to His creatures the dignity of causality.<br />
+2. To teach us from whom our virtue comes.<br />
+3. To make us deserve other virtues by work.<br />
+</p>
+
+<p>(But to keep His own pre-eminence, He grants prayer to whom
+He pleases.)</p>
+
+<p>Objection: But we believe that we hold prayer of ourselves.</p>
+
+<p>This is absurd; for since, though having faith, we cannot have
+virtues, how should we have faith? Is there a greater distance
+between infidelity and faith than between faith and virtue?</p>
+
+<p><i>Merit.</i> This word is ambiguous.</p>
+
+<p><i>Meruit habere Redemptorem.</i></p>
+
+<p><i>Meruit tam sacra membra tangere.</i></p>
+
+<p><i>Digno tam sacra membra tangere.</i></p>
+
+<p><i>Non sum dignus.</i><a name="FNanchor_192_196" id="FNanchor_192_196"></a><a href="#Footnote_192_196" class="fnanchor">[192]</a></p>
+
+<p><i>Qui manducat indignus</i><a name="FNanchor_193_197" id="FNanchor_193_197"></a><a href="#Footnote_193_197" class="fnanchor">[193]</a></p>
+
+<p><i>Dignus est accipere.</i><a name="FNanchor_194_198" id="FNanchor_194_198"></a><a href="#Footnote_194_198" class="fnanchor">[194]</a></p>
+
+<p><i>Dignare me.</i></p>
+
+<p>God is only bound according to His promises. He has<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span>
+promised to grant justice to prayers; He has never promised
+prayer only to the children of promise.</p>
+
+<p>Saint Augustine has distinctly said that strength would be
+taken away from the righteous. But it is by chance that he
+said it; for it might have happened that the occasion of saying
+it did not present itself. But his principles make us see that
+when the occasion for it presented itself, it was impossible that
+he should not say it, or that he should say anything to the
+contrary. It is then rather that he was forced to say it, when the
+occasion presented itself, than that he said it, when the occasion
+presented itself, the one being of necessity, the other of chance.
+But the two are all that we can ask.</p>
+
+
+<h4><a name="p_514" id="p_514"></a>514</h4>
+
+<p>The elect will be ignorant of their virtues, and the outcast
+of the greatness of their sins: "Lord, when saw we Thee an
+hungered, thirsty?" etc.<a name="FNanchor_195_199" id="FNanchor_195_199"></a><a href="#Footnote_195_199" class="fnanchor">[195]</a><a name="FNanchor_196_200" id="FNanchor_196_200"></a><a href="#Footnote_196_200" class="fnanchor">[196]</a></p>
+
+
+<h4><a name="p_515" id="p_515"></a>515</h4>
+
+<p>Romans iii, 27. Boasting is excluded. By what law? Of
+works? nay, but by faith. Then faith is not within our power
+like the deeds of the law, and it is given to us in another way.</p>
+
+
+<h4><a name="p_516" id="p_516"></a>516</h4>
+
+<p>Comfort yourselves. It is not from yourselves that you
+should expect grace; but, on the contrary, it is in expecting
+nothing from yourselves, that you must hope for it.</p>
+
+
+<h4><a name="p_517" id="p_517"></a>517</h4>
+
+<p>Every condition, and even the martyrs, have to fear, according
+to Scripture.</p>
+
+<p>The greatest pain of purgatory is the uncertainty of the
+judgment. <i>Deus absconditus.</i></p>
+
+
+<h4><a name="p_518" id="p_518"></a>518</h4>
+
+<p>John viii. <i>Multi crediderunt in eum. Dicebat ergo Jesus:
+"Si manseritis</i> ... VERE <i>mei discipuli eritis, et</i> VERITAS
+LIBERABIT VOS." <i>Responderunt: "Semen Abrah&aelig; sumus,
+et nemini servimus unquam."</i></p>
+
+<p>There is a great difference between disciples and true disciples.
+We recognise them by telling them that the truth will make<span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span>
+them free; for if they answer that they are free, and that it is
+in their power to come out of slavery to the devil, they are
+indeed disciples, but not true disciples.</p>
+
+
+<h4><a name="p_519" id="p_519"></a>519</h4>
+
+<p>The law has not destroyed nature, but has instructed it;
+grace has not destroyed the law, but has made it act. Faith
+received at baptism is the source of the whole life of Christians
+and of the converted.</p>
+
+
+<h4><a name="p_520" id="p_520"></a>520</h4>
+
+<p>Grace will always be in the world, and nature also; so that
+the former is in some sort natural. And thus there will always
+be Pelagians, and always Catholics, and always strife; because
+the first birth makes the one, and the grace of the second birth
+the other.</p>
+
+
+<h4><a name="p_521" id="p_521"></a>521</h4>
+
+<p>The law imposed what it did not give. Grace gives what is imposes.</p>
+
+
+<h4><a name="p_522" id="p_522"></a>522</h4>
+
+<p>All faith consists in Jesus Christ and in Adam, and all morality
+in lust and in grace.</p>
+
+
+<h4><a name="p_523" id="p_523"></a>523</h4>
+
+<p>There is no doctrine more appropriate to man than this,
+which teaches him his double capacity of receiving and of
+losing grace, because of the double peril to which he is exposed,
+of despair or of pride.</p>
+
+
+<h4><a name="p_524" id="p_524"></a>524</h4>
+
+<p>The philosophers did not prescribe feelings suitable to the
+two states.</p>
+
+<p>They inspired feelings of pure greatness, and that is not man's
+state.</p>
+
+<p>They inspired feelings of pure littleness, and that is not man's
+state.</p>
+
+<p>There must be feelings of humility, not from nature, but from
+penitence, not to rest in them, but to go on to greatness. There
+must be feelings of greatness, not from merit, but from grace,
+and after having passed through humiliation.<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span></p>
+
+
+<h4><a name="p_525" id="p_525"></a>525</h4>
+
+<p>Misery induces despair, pride induces presumption. The
+Incarnation shows man the greatness of his misery by the
+greatness of the remedy which he required.</p>
+
+
+<h4><a name="p_526" id="p_526"></a>526</h4>
+
+<p>The knowledge of God without that of man's misery causes
+pride. The knowledge of man's misery without that of God
+causes despair. The knowledge of Jesus Christ constitutes the
+middle course, because in Him we find both God and our misery.</p>
+
+
+<h4><a name="p_527" id="p_527"></a>527</h4>
+
+<p>Jesus Christ is a God whom we approach without pride, and
+before whom we humble ourselves without despair.</p>
+
+
+<h4><a name="p_528" id="p_528"></a>528</h4>
+
+<p>... Not a degradation which renders us incapable of good,
+nor a holiness exempt from evil.</p>
+
+
+<h4><a name="p_529" id="p_529"></a>529</h4>
+
+<p>A person told me one day that on coming from confession
+he felt great joy and confidence. Another told me that he
+remained in fear. Whereupon I thought that these two together
+would make one good man, and that each was wanting
+in that he had not the feeling of the other. The same often
+happens in other things.</p>
+
+
+<h4><a name="p_530" id="p_530"></a>530</h4>
+
+<p>He who knows the will of his master will be beaten with more
+blows, because of the power he has by his knowledge. <i>Qui
+justus est, justificetur adhuc</i>,<a name="FNanchor_197_201" id="FNanchor_197_201"></a><a href="#Footnote_197_201" class="fnanchor">[197]</a> because of the power he has by
+justice. From him who has received most, will the greatest
+reckoning be demanded, because of the power he has by this help.</p>
+
+
+<h4><a name="p_531" id="p_531"></a>531</h4>
+
+<p>Scripture has provided passages of consolation and of warning
+for all conditions.</p>
+
+<p>Nature seems to have done the same thing by her two
+infinities, natural and moral; for we shall always have the
+higher and the lower, the more clever and the less clever, the
+most exalted and the meanest, in order to humble our pride, and
+exalt our humility.<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span></p>
+
+
+<h4><a name="p_532" id="p_532"></a>532</h4>
+
+<p><i>Comminutum cor</i> (Saint Paul). This is the Christian character.
+<i>Alba has named you, I know you no more</i> (Corneille).<a name="FNanchor_198_202" id="FNanchor_198_202"></a><a href="#Footnote_198_202" class="fnanchor">[198]</a> That is
+the inhuman character. The human character is the opposite.</p>
+
+
+<h4><a name="p_533" id="p_533"></a>533</h4>
+
+<p>There are only two kinds of men: the righteous who believe
+themselves sinners; the rest, sinners, who believe themselves
+righteous.</p>
+
+
+<h4><a name="p_534" id="p_534"></a>534</h4>
+
+<p>We owe a great debt to those who point out faults. For
+they mortify us. They teach us that we have been despised.
+They do not prevent our being so in the future; for we have
+many other faults for which we may be despised. They prepare
+for us the exercise of correction and freedom from fault.</p>
+
+
+<h4><a name="p_535" id="p_535"></a>535</h4>
+
+<p>Man is so made that by continually telling him he is a fool he
+believes it, and by continually telling it to himself he makes
+himself believe it. For man holds an inward talk with his self
+alone, which it behoves him to regulate well: <i>Corrumpunt bonos
+mores colloquia prava</i>.<a name="FNanchor_199_203" id="FNanchor_199_203"></a><a href="#Footnote_199_203" class="fnanchor">[199]</a> We must keep silent as much as possible
+and talk with ourselves only of God, whom we know to be true;
+and thus we convince ourselves of the truth.</p>
+
+
+<h4><a name="p_536" id="p_536"></a>536</h4>
+
+<p>Christianity is strange. It bids man recognise that he is vile,
+even abominable, and bids him desire to be like God. Without
+such a counterpoise, this dignity would make him horribly vain,
+or this humiliation would make him terribly abject.</p>
+
+
+<h4><a name="p_537" id="p_537"></a>537</h4>
+
+<p>With how little pride does a Christian believe himself united
+to God! With how little humiliation does he place himself on a
+level with the worms of earth!</p>
+
+<p>A glorious manner to welcome life and death, good and evil!</p>
+
+
+<h4><a name="p_538" id="p_538"></a>538</h4>
+
+<p>What difference in point of obedience is there between a
+soldier and a Carthusian monk? For both are equally under<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span>
+obedience and dependent, both engaged in equally painful
+exercises. But the soldier always hopes to command, and never
+attains this, for even captains and princes are ever slaves and
+dependants; still he ever hopes and ever works to attain this.
+Whereas the Carthusian monk makes a vow to be always
+dependent. So they do not differ in their perpetual thraldom, in
+which both of them always exist, but in the hope, which one
+always has, and the other never.</p>
+
+
+<h4><a name="p_539" id="p_539"></a>539</h4>
+
+<p>The hope which Christians have of possessing an infinite good
+is mingled with real enjoyment as well as with fear; for it is not
+as with those who should hope for a kingdom, of which they,
+being subjects, would have nothing; but they hope for holiness,
+for freedom from injustice, and they have something of this.</p>
+
+
+<h4><a name="p_540" id="p_540"></a>540</h4>
+
+<p>None is so happy as a true Christian, nor so reasonable,
+virtuous, or amiable.</p>
+
+
+<h4><a name="p_541" id="p_541"></a>541</h4>
+
+<p>The Christian religion alone makes man altogether <i>lovable
+and happy</i>. In honesty, we cannot perhaps be altogether
+lovable and happy.</p>
+
+
+<h4><a name="p_542" id="p_542"></a>542</h4>
+
+<p><i>Preface.</i>&mdash;The metaphysical proofs of God are so remote
+from the reasoning of men, and so complicated, that they make
+little impression; and if they should be of service to some, it
+would be only during the moment that they see such demonstration;
+but an hour afterwards they fear they have been
+mistaken.</p>
+
+<p><i>Quod curiositate cognoverunt superbia amiserunt.</i><a name="FNanchor_200_204" id="FNanchor_200_204"></a><a href="#Footnote_200_204" class="fnanchor">[200]</a></p>
+
+<p>This is the result of the knowledge of God obtained without
+Jesus Christ; it is communion without a mediator with the God
+whom they have known without a mediator. Whereas those who
+have known God by a mediator know their own wretchedness.</p>
+
+
+<h4><a name="p_543" id="p_543"></a>543</h4>
+
+<p>The God of the Christians is a God who makes the soul feel
+that He is her only good, that her only rest is in Him, that her<span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span>
+only delight is in loving Him; and who makes her at the same
+time abhor the obstacles which keep her back, and prevent her
+from loving God with all her strength. Self-love and lust, which
+hinder us, are unbearable to her. Thus God makes her feel that
+she has this root of self-love which destroys her, and which He
+alone can cure.</p>
+
+
+<h4><a name="p_544" id="p_544"></a>544</h4>
+
+<p>Jesus Christ did nothing but teach men that they loved
+themselves, that they were slaves, blind, sick, wretched, and
+sinners; that He must deliver them, enlighten, bless, and heal
+them; that this would be effected by hating self, and by following
+Him through suffering and the death on the cross.</p>
+
+
+<h4><a name="p_545" id="p_545"></a>545</h4>
+
+<p>Without Jesus Christ man must be in vice and misery; with
+Jesus Christ man is free from vice and misery; in Him is all our
+virtue and all our happiness. Apart from Him there is but vice,
+misery, darkness, death, despair.</p>
+
+
+<h4><a name="p_546" id="p_546"></a>546</h4>
+
+<p>We know God only by Jesus Christ. Without this mediator
+all communion with God is taken away; through Jesus Christ
+we know God. All those who have claimed to know God, and
+to prove Him without Jesus Christ, have had only weak proofs.
+But in proof of Jesus Christ we have the prophecies, which are
+solid and palpable proofs. And these prophecies, being accomplished
+and proved true by the event, mark the certainty of
+these truths, and therefore the divinity of Christ. In Him then,
+and through Him, we know God. Apart from Him, and without
+the Scripture, without original sin, without a necessary Mediator
+promised and come, we cannot absolutely prove God, nor teach
+right doctrine and right morality. But through Jesus Christ,
+and in Jesus Christ, we prove God, and teach morality and
+doctrine. Jesus Christ is then the true God of men.</p>
+
+<p>But we know at the same time our wretchedness; for this
+God is none other than the Saviour of our wretchedness. So we
+can only know God well by knowing our iniquities. Therefore
+those who have known God, without knowing their wretchedness,
+have not glorified Him, but have glorified themselves. <i>Quia ...
+non cognovit per sapientiam ... placuit Deo per stultitiam pr&aelig;dicationis
+salvos facere.</i><span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span><a name="FNanchor_201_205" id="FNanchor_201_205"></a><a href="#Footnote_201_205" class="fnanchor">[201]</a></p>
+
+
+<h4><a name="p_547" id="p_547"></a>547</h4>
+
+<p>Not only do we know God by Jesus Christ alone, but we know
+ourselves only by Jesus Christ. We know life and death only
+through Jesus Christ. Apart from Jesus Christ, we do not know
+what is our life, nor our death, nor God, nor ourselves.</p>
+
+<p>Thus without the Scripture, which has Jesus Christ alone for
+its object, we know nothing, and see only darkness and confusion
+in the nature of God, and in our own nature.</p>
+
+
+<h4><a name="p_548" id="p_548"></a>548</h4>
+
+<p>It is not only impossible but useless to know God without
+Jesus Christ. They have not departed from Him, but
+approached; they have not humbled themselves, but ...</p>
+
+<p><i>Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus
+est, adscribat sibi.</i></p>
+
+
+<h4><a name="p_549" id="p_549"></a>549</h4>
+
+<p>I love poverty because He loved it. I love riches because they
+afford me the means of helping the very poor. I keep faith with
+everybody; I do not render evil to those who wrong me, but I
+wish them a lot like mine, in which I receive neither evil nor
+good from men. I try to be just, true, sincere, and faithful to
+all men; I have a tender heart for those to whom God has more
+closely united me; and whether I am alone, or seen of men, I do
+all my actions in the sight of God, who must judge of them, and
+to whom I have consecrated them all.</p>
+
+<p>These are my sentiments; and every day of my life I bless my
+Redeemer, who has implanted them in me, and who, of a man
+full of weakness, of miseries, of lust, of pride, and of ambition,
+has made a man free from all these evils by the power of His
+grace, to which all the glory of it is due, as of myself I have only
+misery and error.</p>
+
+
+<h4><a name="p_550" id="p_550"></a>550</h4>
+
+<p><i>Dignior plagis quam osculis non timeo quia amo.</i></p>
+
+
+<h4><a name="p_551" id="p_551"></a>551</h4>
+
+<p><i>The Sepulchre of Jesus Christ.</i>&mdash;Jesus Christ was dead, but
+seen on the Cross. He was dead, and hidden in the Sepulchre.</p>
+
+<p>Jesus Christ was buried by the saints alone.</p>
+
+<p>Jesus Christ wrought no miracle at the Sepulchre.</p>
+
+<p>Only the saints entered it.<span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span></p>
+
+<p>It is there, not on the Cross, that Jesus Christ takes a new life.</p>
+
+<p>It is the last mystery of the Passion and the Redemption.</p>
+
+<p>Jesus Christ had nowhere to rest on earth but in the Sepulchre.</p>
+
+<p>His enemies only ceased to persecute Him at the Sepulchre.</p>
+
+
+<h4><a name="p_552" id="p_552"></a>552</h4>
+
+<p><i>The Mystery of Jesus.</i>&mdash;Jesus suffers in His passions the
+torments which men inflict upon Him; but in His agony He
+suffers the torments which He inflicts on Himself; <i>turbare
+semetipsum</i>.<a name="FNanchor_202_206" id="FNanchor_202_206"></a><a href="#Footnote_202_206" class="fnanchor">[202]</a> This is a suffering from no human, but an almighty
+hand, for He must be almighty to bear it.</p>
+
+<p>Jesus seeks some comfort at least in His three dearest friends,
+and they are asleep. He prays them to bear with Him for a
+little, and they leave Him with entire indifference, having so little
+compassion that it could not prevent their sleeping even for a
+moment. And thus Jesus was left alone to the wrath of God.</p>
+
+<p>Jesus is alone on the earth, without any one not only to feel
+and share His suffering, but even to know of it; He and Heaven
+were alone in that knowledge.</p>
+
+<p>Jesus is in a garden, not of delight as the first Adam, where he
+lost himself and the whole human race, but in one of agony,
+where He saved Himself and the whole human race.</p>
+
+<p>He suffers this affliction and this desertion in the horror of
+night.</p>
+
+<p>I believe that Jesus never complained but on this single
+occasion; but then He complained as if he could no longer bear
+His extreme suffering. "My soul is sorrowful, even unto death."<a name="FNanchor_203_207" id="FNanchor_203_207"></a><a href="#Footnote_203_207" class="fnanchor">[203]</a></p>
+
+<p>Jesus seeks companionship and comfort from men. This is
+the sole occasion in all His life, as it seems to me. But He
+receives it not, for His disciples are asleep.</p>
+
+<p>Jesus will be in agony even to the end of the world. We
+must not sleep during that time.</p>
+
+<p>Jesus, in the midst of this universal desertion, including that
+of His own friends chosen to watch with Him, finding them
+asleep, is vexed because of the danger to which they expose, not
+Him, but themselves; He cautions them for their own safety
+and their own good, with a sincere tenderness for them during
+their ingratitude, and warns them that the spirit is willing and
+the flesh weak.</p>
+
+<p>Jesus, finding them still asleep, without being restrained by
+any consideration for themselves or for Him, has the kindness
+not to waken them, and leaves them in repose.<span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span></p>
+
+<p>Jesus prays, uncertain of the will of His Father, and fears
+death; but, when He knows it, He goes forward to offer Himself
+to death. <i>Eamus. Processit</i><a name="FNanchor_204_208" id="FNanchor_204_208"></a><a href="#Footnote_204_208" class="fnanchor">[204]</a> (John).</p>
+
+<p>Jesus asked of men and was not heard.</p>
+
+<p>Jesus, while His disciples slept, wrought their salvation. He
+has wrought that of each of the righteous while they slept, both
+in their nothingness before their birth, and in their sins after
+their birth.</p>
+
+<p>He prays only once that the cup pass away, and then with
+submission; and twice that it come if necessary.</p>
+
+<p>Jesus is weary.</p>
+
+<p>Jesus, seeing all His friends asleep and all His enemies wakeful,
+commits Himself entirely to His Father.</p>
+
+<p>Jesus does not regard in Judas his enmity, but the order of
+God, which He loves and admits, since He calls him friend.</p>
+
+<p>Jesus tears Himself away from His disciples to enter into His
+agony; we must tear ourselves away from our nearest and
+dearest to imitate Him.</p>
+
+<p>Jesus being in agony and in the greatest affliction, let us pray
+longer.</p>
+
+<p>We implore the mercy of God, not that He may leave us at
+peace in our vices, but that He may deliver us from them.</p>
+
+<p>If God gave us masters by His own hand, oh! how necessary
+for us to obey them with a good heart! Necessity and events
+follow infallibly.</p>
+
+<p>&mdash;"Console thyself, thou wouldst not seek Me, if thou hadst
+not found Me.</p>
+
+<p>"I thought of thee in Mine agony, I have sweated such drops
+of blood for thee.</p>
+
+<p>"It is tempting Me rather than proving thyself, to think if
+thou wouldst do such and such a thing on an occasion which
+has not happened; I shall act in thee if it occur.</p>
+
+<p>"Let thyself be guided by My rules; see how well I have led
+the Virgin and the saints who have let Me act in them.</p>
+
+<p>"The Father loves all that I do.</p>
+
+<p>"Dost thou wish that it always cost Me the blood of My
+humanity, without thy shedding tears?</p>
+
+<p>"Thy conversion is My affair; fear not, and pray with
+confidence as for Me.</p>
+
+<p>"I am present with thee by My Word in Scripture, by My
+Spirit in the Church and by inspiration, by My power in the
+priests, by My prayer in the faithful.<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span></p>
+
+<p>"Physicians will not heal thee, for thou wilt die at last. But
+it is I who heal thee, and make the body immortal.</p>
+
+<p>"Suffer bodily chains and servitude, I deliver thee at present
+only from spiritual servitude.</p>
+
+<p>"I am more a friend to thee than such and such an one, for
+I have done for thee more than they, they would not have
+suffered what I have suffered from thee, and they would not
+have died for thee as I have done in the time of thine infidelities
+and cruelties, and as I am ready to do, and do, among my elect
+and at the Holy Sacrament."</p>
+
+<p>"If thou knewest thy sins, thou wouldst lose heart."</p>
+
+<p>&mdash;I shall lose it then, Lord, for on Thy assurance I believe
+their malice.</p>
+
+<p>&mdash;"No, for I, by whom thou learnest, can heal thee of them,
+and what I say to thee is a sign that I will heal thee. In proportion
+to thy expiation of them, thou wilt know them, and it
+will be said to thee: 'Behold, thy sins are forgiven thee.' Repent,
+then, for thy hidden sins, and for the secret malice of those which
+thou knowest."</p>
+
+<p>&mdash;Lord, I give Thee all.</p>
+
+<p>&mdash;"I love thee more ardently than thou hast loved thine
+abominations, <i>ut immundus pro luto</i>.</p>
+
+<p>"To Me be the glory, not to thee, worm of the earth.</p>
+
+<p>"Ask thy confessor, when My own words are to thee occasion
+of evil, vanity, or curiosity."</p>
+
+<p>&mdash;I see in me depths of pride, curiosity, and lust. There is
+no relation between me and God, nor Jesus Christ the Righteous.
+But He has been made sin for me; all Thy scourges are fallen
+upon Him. He is more abominable than I, and, far from
+abhorring me, He holds Himself honoured that I go to Him and
+succour Him.</p>
+
+<p>But He has healed Himself, and still more so will He heal me.</p>
+
+<p>I must add my wounds to His, and join myself to Him; and
+He will save me in saving Himself. But this must not be
+postponed to the future.</p>
+
+<p><i>Eritis sicut dii scientes bonum et malum.</i><a name="FNanchor_205_209" id="FNanchor_205_209"></a><a href="#Footnote_205_209" class="fnanchor">[205]</a> Each one creates his
+god, when judging, "This is good or bad"; and men mourn or
+rejoice too much at events.</p>
+
+<p>Do little things as though they were great, because of the
+majesty of Jesus Christ who does them in us, and who lives our
+life; and do the greatest things as though they were little and
+easy, because of His omnipotence.<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span></p>
+
+
+<h4><a name="p_553" id="p_553"></a>553</h4>
+
+<p>It seems to me that Jesus Christ only allowed His wounds
+to be touched after His resurrection: <i>Noli me tangere.</i><a name="FNanchor_206_210" id="FNanchor_206_210"></a><a href="#Footnote_206_210" class="fnanchor">[206]</a> We
+must unite ourselves only to His sufferings.</p>
+
+<p>At the Last Supper He gave Himself in communion as about
+to die; to the disciples at Emmaus as risen from the dead; to
+the whole Church as ascended into heaven.</p>
+
+
+<h4><a name="p_554" id="p_554"></a>554</h4>
+
+<p>"Compare not thyself with others, but with Me. If thou
+dost not find Me in those with whom thou comparest thyself,
+thou comparest thyself to one who is abominable. If thou
+findest Me in them, compare thyself to Me. But whom wilt
+thou compare? Thyself, or Me in thee? If it is thyself, it is one
+who is abominable. If it is I, thou comparest Me to Myself.
+Now I am God in all.</p>
+
+<p>"I speak to thee, and often counsel thee, because thy director
+cannot speak to thee, for I do not want thee to lack a guide.</p>
+
+<p>"And perhaps I do so at his prayers, and thus he leads thee
+without thy seeing it. Thou wouldst not seek Me, if thou
+didst not possess Me.</p>
+
+<p>"Be not therefore troubled."</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span></p>
+<h2><a name="SECTION_VIII" id="SECTION_VIII"></a>SECTION VIII</h2>
+
+<h3>THE FUNDAMENTALS OF THE CHRISTIAN RELIGION</h3>
+
+
+<h4><a name="p_555" id="p_555"></a>555</h4>
+
+<p>... Men blaspheme what they do not know. The Christian
+religion consists in two points. It is of equal concern to men to
+know them, and it is equally dangerous to be ignorant to them.
+And it is equally of God's mercy that He has given indications
+of both.</p>
+
+<p>And yet they take occasion to conclude that one of these
+points does not exist, from that which should have caused them
+to infer the other. The sages who have said there is only one
+God have been persecuted, the Jews were hated, and still more
+the Christians. They have seen by the light of nature that if
+there be a true religion on earth, the course of all things must
+tend to it as to a centre.</p>
+
+<p>The whole course of things must have for its object the
+establishment and the greatness of religion. Men must have
+within them feelings suited to what religion teaches us. And,
+finally, religion must so be the object and centre to which all
+things tend, that whoever knows the principles of religion can
+give an explanation both of the whole nature of man in particular,
+and of the whole course of the world in general.</p>
+
+<p>And on this ground they take occasion to revile the Christian
+religion, because they misunderstand it. They imagine that it
+consists simply in the worship of a God considered as great,
+powerful, and eternal; which is strictly deism, almost as far
+removed from the Christian religion as atheism, which is its
+exact opposite. And thence they conclude that this religion is
+not true, because they do not see that all things concur to the
+establishment of this point, that God does not manifest Himself
+to men with all the evidence which He could show.</p>
+
+<p>But let them conclude what they will against deism, they will
+conclude nothing against the Christian religion, which properly
+consists in the mystery of the Redeemer, who, uniting in Himself
+the two natures, human and divine, has redeemed men from the<span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span>
+corruption of sin in order to reconcile them in His divine person
+to God.</p>
+
+<p>The Christian religion, then, teaches men these two truths;
+that there is a God whom men can know, and that there is a
+corruption in their nature which renders them unworthy of Him.
+It is equally important to men to know both these points; and
+it is equally dangerous for man to know God without knowing
+his own wretchedness, and to know his own wretchedness without
+knowing the Redeemer who can free him from it. The
+knowledge of only one of these points gives rise either to the
+pride of philosophers, who have known God, and not their own
+wretchedness, or to the despair of atheists, who know their own
+wretchedness, but not the Redeemer.</p>
+
+<p>And, as it is alike necessary to man to know these two points,
+so is it alike merciful of God to have made us know them. The
+Christian religion does this; it is in this that it consists.</p>
+
+<p>Let us herein examine the order of the world, and see if all
+things do not tend to establish these two chief points of this
+religion: Jesus Christ is the end of all, and the centre to which
+all tends. Whoever knows Him knows the reason of everything.</p>
+
+<p>Those who fall into error err only through failure to see one of
+these two things. We can then have an excellent knowledge of
+God without that of our own wretchedness, and of our own
+wretchedness without that of God. But we cannot know Jesus
+Christ without knowing at the same time both God and our own
+wretchedness.</p>
+
+<p>Therefore I shall not undertake here to prove by natural
+reasons either the existence of God, or the Trinity, or the immortality
+of the soul, or anything of that nature; not only
+because I should not feel myself sufficiently able to find in nature
+arguments to convince hardened atheists, but also because such
+knowledge without Jesus Christ is useless and barren. Though
+a man should be convinced that numerical proportions are
+immaterial truths, eternal and dependent on a first truth, in
+which they subsist, and which is called God, I should not think
+him far advanced towards his own salvation.</p>
+
+<p>The God of Christians is not a God who is simply the author
+of mathematical truths, or of the order of the elements; that is
+the view of heathens and Epicureans. He is not merely a God
+who exercises His providence over the life and fortunes of men,
+to bestow on those who worship Him a long and happy life.
+That was the portion of the Jews. But the God of Abraham,<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span>
+the God of Isaac, the God of Jacob, the God of Christians, is a
+God of love and of comfort, a God who fills the soul and heart of
+those whom He possesses, a God who makes them conscious of
+their inward wretchedness, and His infinite mercy, who unites
+Himself to their inmost soul, who fills it with humility and joy,
+with confidence and love, who renders them incapable of any
+other end than Himself.</p>
+
+<p>All who seek God without Jesus Christ, and who rest in nature,
+either find no light to satisfy them, or come to form for themselves
+a means of knowing God and serving Him without a mediator.
+Thereby they fall either into atheism, or into deism, two things
+which the Christian religion abhors almost equally.</p>
+
+<p>Without Jesus Christ the world would not exist; for it should
+needs be either that it would be destroyed or be a hell.</p>
+
+<p>If the world existed to instruct man of God, His divinity
+would shine through every part in it in an indisputable manner;
+but as it exists only by Jesus Christ, and for Jesus Christ, and
+to teach men both their corruption and their redemption, all
+displays the proofs of these two truths.</p>
+
+<p>All appearance indicates neither a total exclusion nor a
+manifest presence of divinity, but the presence of a God who
+hides Himself. Everything bears this character.</p>
+
+<p>... Shall he alone who knows his nature know it only to be
+miserable? Shall he alone who knows it be alone unhappy?</p>
+
+<p>... He must not see nothing at all, nor must he see sufficient
+for him to believe he possesses it; but he must see enough to
+know that he has lost it. For to know of his loss, he must see
+and not see; and that is exactly the state in which he naturally is.</p>
+
+<p>... Whatever part he takes, I shall not leave him at rest ...</p>
+
+
+<h4><a name="p_556" id="p_556"></a>556</h4>
+
+<p>... It is then true that everything teaches man his condition,
+but he must understand this well. For it is not true that all
+reveals God, and it is not true that all conceals God. But it is
+at the same time true that He hides Himself from those who
+tempt Him, and that He reveals Himself to those who seek Him,
+because men are both unworthy and capable of God; unworthy
+by their corruption capable by their original nature.</p>
+
+
+<h4><a name="p_557" id="p_557"></a>557</h4>
+
+<p>What shall we conclude from all our darkness, but our
+unworthiness?<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span></p>
+
+
+<h4><a name="p_558" id="p_558"></a>558</h4>
+
+<p>If there never had been any appearance of God, this eternal
+deprivation would have been equivocal, and might have as well
+corresponded with the absence of all divinity, as with the
+unworthiness of men to know Him; but His occasional, though
+not continual, appearances remove the ambiguity, If He
+appeared once, He exists always; and thus we cannot but
+conclude both that there is a God, and that men are unworthy
+of Him.</p>
+
+
+<h4><a name="p_559" id="p_559"></a>559</h4>
+
+<p>We do not understand the glorious state of Adam, nor the
+nature of his sin, nor the transmission of it to us. These are
+matters which took place under conditions of a nature altogether
+different from our own, and which transcend our present understanding.</p>
+
+<p>The knowledge of all this is useless to us as a means of escape
+from it; and all that we are concerned to know, is that we are
+miserable, corrupt, separated from God, but ransomed by
+Jesus Christ, whereof we have wonderful proofs on earth.</p>
+
+<p>So the two proofs of corruption and redemption are drawn
+from the ungodly, who live in indifference to religion, and from
+the Jews who are irreconcilable enemies.</p>
+
+
+<h4><a name="p_560" id="p_560"></a>560</h4>
+
+<p>There are two ways of proving the truths of our religion; one
+by the power of reason, the other by the authority of him who
+speaks.</p>
+
+<p>We do not make use of the latter, but of the former. We
+do not say, "This must be believed, for Scripture, which says
+it, is divine." But we say that it must be believed for such and
+such a reason, which are feeble arguments, as reason may be
+bent to everything.</p>
+
+
+<h4><a name="p_561" id="p_561"></a>561</h4>
+
+<p>There is nothing on earth that does not show either the
+wretchedness of man, or the mercy of God; either the weakness
+of man without God, or the strength of man with God.</p>
+
+
+<h4><a name="p_562" id="p_562"></a>562</h4>
+
+<p>It will be one of the confusions of the damned to see that
+they are condemned by their own reason, by which they claimed
+to condemn the Christian religion.<span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span></p>
+
+
+<h4><a name="p_563" id="p_563"></a>563</h4>
+
+<p>The prophecies, the very miracles and proofs of our religion,
+are not of such a nature that they can be said to be absolutely
+convincing. But they are also of such a kind that it cannot be
+said that it is unreasonable to believe them. Thus there is
+both evidence and obscurity to enlighten some and confuse
+others. But the evidence is such that it surpasses, or at least
+equals, the evidence to the contrary; so that it is not reason
+which can determine men not to follow it, and thus it can only be
+lust or malice of heart. And by this means there is sufficient
+evidence to condemn, and insufficient to convince; so that it
+appears in those who follow it, that it is grace, and not reason,
+which makes them follow it; and in those who shun it, that it is
+lust, not reason, which makes them shun it.</p>
+
+<p><i>Vere discipuli, vere Isra&euml;lita, vere liberi, vere cibus.</i><a name="FNanchor_207_211" id="FNanchor_207_211"></a><a href="#Footnote_207_211" class="fnanchor">[207]</a></p>
+
+
+<h4><a name="p_564" id="p_564"></a>564</h4>
+
+<p>Recognise, then, the truth of religion in the very obscurity
+of religion, in the little light we have of it, and in the indifference
+which we have to knowing it.</p>
+
+
+<h4><a name="p_565" id="p_565"></a>565</h4>
+
+<p>We understand nothing of the works of God, if we do not
+take as a principle that He has willed to blind some, and enlighten
+others.</p>
+
+
+<h4><a name="p_566" id="p_566"></a>566</h4>
+
+<p>The two contrary reasons. We must begin with that;
+without that we understand nothing, and all is heretical; and
+we must even add at the end of each truth that the opposite
+truth is to be remembered.</p>
+
+
+<h4><a name="p_567" id="p_567"></a>567</h4>
+
+<p><i>Objection.</i> The Scripture is plainly full of matters not
+dictated by the Holy Spirit.&mdash;<i>Answer.</i> Then they do not harm
+faith.&mdash;<i>Objection.</i> But the Church has decided that all is of the
+Holy Spirit.&mdash;<i>Answer.</i> I answer two things: first, the Church
+has not so decided; secondly, if she should so decide, it could
+be maintained.</p>
+
+<p>Do you think that the prophecies cited in the Gospel are
+related to make you believe? No, it is to keep you from believing.<span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span></p>
+
+
+<h4><a name="p_568" id="p_568"></a>568</h4>
+
+<p><i>Canonical.</i>&mdash;The heretical books in the beginning of the
+Church serve to prove the canonical.</p>
+
+
+<h4><a name="p_569" id="p_569"></a>569</h4>
+
+<p>To the chapter on the <i>Fundamentals</i> must be added that on
+<i>Typology</i> touching the reason of types: why Jesus Christ was
+prophesied as to His first coming; why prophesied obscurely as
+to the manner.</p>
+
+
+<h4><a name="p_570" id="p_570"></a>570</h4>
+
+<p><i>The reason why. Types.</i>&mdash;[They had to deal with a carnal
+people and to render them the depositary of the spiritual
+covenant.] To give faith to the Messiah, it was necessary there
+should have been precedent prophecies, and that these should be
+conveyed by persons above suspicion, diligent, faithful, unusually
+zealous, and known to all the world.</p>
+
+<p>To accomplish all this, God chose this carnal people, to whom
+He entrusted the prophecies which foretell the Messiah as a
+deliverer, and as a dispenser of those carnal goods which this
+people loved. And thus they have had an extraordinary passion
+for their prophets, and, in sight of the whole world, have had
+charge of these books which foretell their Messiah, assuring all
+nations that He should come, and in the way foretold in the
+books, which they held open to the whole world. Yet this
+people, deceived by the poor and ignominious advent of the
+Messiah, have been His most cruel enemies. So that they, the
+people least open to suspicion in the world of favouring us, the
+most strict and most zealous that can be named for their law
+and their prophets, have kept the books incorrupt. Hence
+those who have rejected and crucified Jesus Christ, who has
+been to them an offence, are those who have charge of the books
+which testify of Him, and state that He will be an offence and
+rejected. Therefore they have shown it was He by rejecting
+Him, and He has been alike proved both by the righteous Jews
+who received Him, and by the unrighteous who rejected Him,
+both facts having been foretold.</p>
+
+<p>Wherefore the prophecies have a hidden and spiritual meaning,
+to which this people were hostile, under the carnal meaning which
+they loved. If the spiritual meaning had been revealed, they
+would not have loved it, and, unable to bear it, they would not
+have been zealous of the preservation of their books and their<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span>
+ceremonies; and if they had loved these spiritual promises, and
+had preserved them incorrupt till the time of the Messiah, their
+testimony would have had no force, because they had been his
+friends.</p>
+
+<p>Therefore it was well that the spiritual meaning should be concealed;
+but, on the other hand, if this meaning had been so hidden
+as not to appear at all, it could not have served as a proof of the
+Messiah. What then was done? In a crowd of passages it has
+been hidden under the temporal meaning, and in a few has
+been clearly revealed; besides that the time and the state of the
+world have been so clearly foretold that it is clearer than the
+sun. And in some places this spiritual meaning is so clearly
+expressed, that it would require a blindness like that which the
+flesh imposes on the spirit when it is subdued by it, not to
+recognise it.</p>
+
+<p>See, then, what has been the prudence of God. This meaning
+is concealed under another in an infinite number of passages,
+and in some, though rarely, it is revealed; but yet so that the
+passages in which it is concealed are equivocal, and can suit
+both meanings; whereas the passages where it is disclosed are
+unequivocal, and can only suit the spiritual meaning.</p>
+
+<p>So that this cannot lead us into error, and could only be
+misunderstood by so carnal a people.</p>
+
+<p>For when blessings are promised in abundance, what was
+to prevent them from understanding the true blessings, but
+their covetousness, which limited the meaning to worldly goods?
+But those whose only good was in God referred them to
+God alone. For there are two principles, which divide the
+wills of men, covetousness and charity. Not that covetousness
+cannot exist along with faith in God, nor charity with worldly
+riches; but covetousness uses God, and enjoys the world, and
+charity is the opposite.</p>
+
+<p>Now the ultimate end gives names to things. All which
+prevents us from attaining it, is called an enemy to us. Thus
+the creatures, however good, are the enemies of the righteous,
+when they turn them away from God, and God Himself is the
+enemy of those whose covetousness He confounds.</p>
+
+<p>Thus as the significance of the word "enemy" is dependent
+on the ultimate end, the righteous understood by it their passions,
+and the carnal the Babylonians; and so these terms were obscure
+only for the unrighteous. And this is what Isaiah says: <i>Signa
+legem in electis meis</i>,<a name="FNanchor_208_212" id="FNanchor_208_212"></a><a href="#Footnote_208_212" class="fnanchor">[208]</a> and that Jesus Christ shall be a stone of<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span>
+stumbling. But, "Blessed are they who shall not be offended
+in him." Hosea,<a name="FNanchor_209_213" id="FNanchor_209_213"></a><a href="#Footnote_209_213" class="fnanchor">[209]</a> <i>ult.</i>, says excellently, "Where is the wise?
+and he shall understand what I say. The righteous shall know
+them, for the ways of God are right; but the transgressors shall
+fall therein."</p>
+
+
+<h4><a name="p_571" id="p_571"></a>571</h4>
+
+<p>Hypothesis that the apostles were impostors.&mdash;The time
+clearly, the manner obscurely.&mdash;Five typical proofs.</p>
+
+<pre>
+	{1600 prophets.
+   2000 {
+	{ 400 scattered.
+</pre>
+
+
+<h4><a name="p_572" id="p_572"></a>572</h4>
+
+<p><i>Blindness of Scripture.</i>&mdash;"The Scripture," said the Jews,
+"says that we shall not know whence Christ will come (John vii,
+27, and xii, 34). The Scripture says that Christ abideth for ever,
+and He said that He should die." Therefore, says Saint John,<a name="FNanchor_210_214" id="FNanchor_210_214"></a><a href="#Footnote_210_214" class="fnanchor">[210]</a>
+they believed not, though He had done so many miracles, that the
+word of Isaiah might be fulfilled: "He hath blinded them," etc.</p>
+
+
+<h4><a name="p_573" id="p_573"></a>573</h4>
+
+<p><i>Greatness.</i>&mdash;Religion is so great a thing that it is right that
+those who will not take the trouble to seek it, if it be obscure,
+should be deprived of it. Why, then, do any complain, if it be
+such as can be found by seeking?</p>
+
+
+<h4><a name="p_574" id="p_574"></a>574</h4>
+
+<p>All things work together for good to the elect, even the
+obscurities of Scripture; for they honour them because of what
+is divinely clear. And all things work together for evil to the
+rest of the world, even what is clear; for they revile such, because
+of the obscurities which they do not understand.</p>
+
+
+<h4><a name="p_575" id="p_575"></a>575</h4>
+
+<p><i>The general conduct of the world towards the Church: God
+willing to blind and to enlighten.</i>&mdash;The event having proved the
+divinity of these prophecies, the rest ought to be believed. And
+thereby we see the order of the world to be of this kind. The
+miracles of the Creation and the Deluge being forgotten, God
+sends the law and the miracles of Moses, the prophets who
+prophesied particular things; and to prepare a lasting miracle,<span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span>
+He prepares prophecies and their fulfilment; but, as the
+prophecies could be suspected, He desires to make them above
+suspicion, etc.</p>
+
+
+<h4><a name="p_576" id="p_576"></a>576</h4>
+
+<p>God has made the blindness of this people subservient to
+the good of the elect.</p>
+
+
+<h4><a name="p_577" id="p_577"></a>577</h4>
+
+<p>There is sufficient clearness to enlighten the elect, and
+sufficient obscurity to humble them. There is sufficient
+obscurity to blind the reprobate, and sufficient clearness to
+condemn them, and make them inexcusable.&mdash;Saint Augustine,
+Montaigne, S&eacute;bond.</p>
+
+<p>The genealogy of Jesus Christ in the Old Testament is intermingled
+with so many others that are useless, that it cannot be
+distinguished. If Moses had kept only the record of the ancestors
+of Christ, that might have been too plain. If he had not noted
+that of Jesus Christ, it might not have been sufficiently plain.
+But, after all, whoever looks closely sees that of Jesus Christ
+expressly traced through Tamar,<a name="FNanchor_211_215" id="FNanchor_211_215"></a><a href="#Footnote_211_215" class="fnanchor">[211]</a> Ruth,<a name="FNanchor_212_216" id="FNanchor_212_216"></a><a href="#Footnote_212_216" class="fnanchor">[212]</a> etc.</p>
+
+<p>Those who ordained these sacrifices, knew their uselessness;
+those who have declared their uselessness, have not ceased to
+practise them.</p>
+
+<p>If God had permitted only one religion, it had been too easily
+known; but when we look at it closely, we clearly discern the
+truth amidst this confusion.</p>
+
+<p><i>The premiss.</i>&mdash;Moses was a clever man. If, then, he ruled
+himself by his reason, he would say nothing clearly which was
+directly against reason.</p>
+
+<p>Thus all the very apparent weaknesses are strength. Example;
+the two genealogies in Saint Matthew and Saint Luke. What can
+be clearer than that this was not concerted?</p>
+
+
+<h4><a name="p_578" id="p_578"></a>578</h4>
+
+<p>God (and the Apostles), foreseeing that the seeds of pride
+would make heresies spring up, and being unwilling to give them
+occasion to arise from correct expressions, has put in Scripture
+and the prayers of the Church contrary words and sentences
+to produce their fruit in time.</p>
+
+<p>So in morals He gives charity, which produces fruits contrary
+to lust.<span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span></p>
+
+
+<h4><a name="p_579" id="p_579"></a>579</h4>
+
+<p>Nature has some perfections to show that she is the image
+of God, and some defects to show that she is only His image.</p>
+
+
+<h4><a name="p_580" id="p_580"></a>580</h4>
+
+<p>God prefers rather to incline the will than the intellect.
+Perfect clearness would be of use to the intellect, and would
+harm the will. To humble pride.</p>
+
+
+<h4><a name="p_581" id="p_581"></a>581</h4>
+
+<p>We make an idol of truth itself; for truth apart from charity
+is not God, but His image and idol, which we must neither love
+nor worship; and still less must we love or worship its opposite,
+namely, falsehood.</p>
+
+<p>I can easily love total darkness; but if God keeps me in a
+state of semi-darkness, such partial darkness displeases me, and,
+because I do not see therein the advantage of total darkness,
+it is unpleasant to me. This is a fault, and a sign that I make
+for myself an idol of darkness, apart from the order of God.
+Now only His order must be worshipped.</p>
+
+
+<h4><a name="p_582" id="p_582"></a>582</h4>
+
+<p>The feeble-minded are people who know the truth, but only
+affirm it so far as consistent with their own interest. But,
+apart from that, they renounce it.</p>
+
+
+<h4><a name="p_583" id="p_583"></a>583</h4>
+
+<p>The world exists for the exercise of mercy and judgment,
+not as if men were placed in it out of the hands of God, but as
+hostile to God; and to them He grants by grace sufficient light,
+that they may return to Him, if they desire to seek and follow
+Him; and also that they may be punished, if they refuse to
+seek or follow Him.</p>
+
+
+<h4><a name="p_584" id="p_584"></a>584</h4>
+
+<p><i>That God has willed to hide Himself.</i>&mdash;If there were only one
+religion, God would indeed be manifest. The same would be
+the case, if there were no martyrs but in our religion.</p>
+
+<p>God being thus hidden, every religion which does not affirm
+that God is hidden, is not true; and every religion which does
+not give the reason of it, is not instructive. Our religion does,
+all this: <i>Vere tu es Deus absconditus.</i><span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span></p>
+
+
+<h4><a name="p_585" id="p_585"></a>585</h4>
+
+<p>If there were no obscurity, man would not be sensible of his
+corruption; if there were no light, man would not hope for a
+remedy. Thus, it is not only fair, but advantageous to us, that
+God be partly hidden and partly revealed; since it is equally
+dangerous to man to know God without knowing his own
+wretchedness, and to know his own wretchedness without
+knowing God.</p>
+
+
+<h4><a name="p_586" id="p_586"></a>586</h4>
+
+<p>This religion, so great in miracles, saints, blameless Fathers,
+learned and great witnesses, martyrs, established kings as
+David, and Isaiah, a prince of the blood, and so great in science,
+after having displayed all her miracles and all her wisdom,
+rejects all this, and declares that she has neither wisdom nor
+signs, but only the cross and foolishness.</p>
+
+<p>For those, who, by these signs and that wisdom, have deserved
+your belief, and who have proved to you their character, declare
+to you that nothing of all this can change you, and render you
+capable of knowing and loving God, but the power of the foolishness
+of the cross without wisdom and signs, and not the signs
+without this power. Thus our religion is foolish in respect to
+the effective cause, and wise in respect to the wisdom which
+prepares it.</p>
+
+
+<h4><a name="p_587" id="p_587"></a>587</h4>
+
+<p>Our religion is wise and foolish. Wise, because it is the
+most learned, and the most founded on miracles, prophecies, etc.
+Foolish, because it is not all this which makes us belong to it.
+This makes us indeed condemn those who do not belong to it;
+but it does not cause belief in those who do belong to it. It is
+the cross that makes them believe, <i>ne evacuata sit crux</i>. And
+so Saint Paul, who came with wisdom and signs, says that he
+has come neither with wisdom nor with signs; for he came to
+convert. But those who come only to convince, can say that
+they come with wisdom and with signs.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span></p>
+<h2><a name="SECTION_IX" id="SECTION_IX"></a>SECTION IX</h2>
+
+<h3>PERPETUITY</h3>
+
+
+<h4><a name="p_588" id="p_588"></a>588</h4>
+
+<p><i>On the fact that the Christian religion is not the only religion.</i>&mdash;So
+far is this from being a reason for believing that it is not the
+true one, that, on the contrary, it makes us see that it is so.</p>
+
+
+<h4><a name="p_589" id="p_589"></a>589</h4>
+
+<p>Men must be sincere in all religions; true heathens, true
+Jews, true Christians.</p>
+
+
+<h4><a name="p_590" id="p_590"></a>590</h4>
+
+<pre>
+         J. C.
+Heathens __|__ Mahomet
+        \     /
+       Ignorance
+        of God.
+</pre>
+
+
+<h4><a name="p_591" id="p_591"></a>591</h4>
+
+<p><i>The falseness of other religions.</i>&mdash;They have no witnesses.
+Jews have. God defies other religions to produce such signs:
+Isaiah xliii, 9; xliv, 8.</p>
+
+
+<h4><a name="p_592" id="p_592"></a>592</h4>
+
+<p><i>History of China.</i><a name="FNanchor_213_217" id="FNanchor_213_217"></a><a href="#Footnote_213_217" class="fnanchor">[213]</a>-I believe only the histories, whose witnesses
+got themselves killed.</p>
+
+<p>[Which is the more credible of the two, Moses or China?]</p>
+
+<p>It is not a question of seeing this summarily. I tell you there
+is in it something to blind, and something to enlighten.</p>
+
+<p>By this one word I destroy all your reasoning. "But China
+obscures," say you; and I answer, "China obscures, but there is
+clearness to be found; seek it."</p>
+
+<p>Thus all that you say makes for one of the views, and not at
+all against the other. So this serves, and does no harm.</p>
+
+<p>We must then see this in detail; we must put the papers on
+the table.<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span></p>
+
+
+<h4><a name="p_593" id="p_593"></a>593</h4>
+
+<p><i>Against the history of China.</i> The historians of Mexico, the
+five suns,<a name="FNanchor_214_218" id="FNanchor_214_218"></a><a href="#Footnote_214_218" class="fnanchor">[214]</a> of which the last is only eight hundred years old.</p>
+
+<p>The difference between a book accepted by a nation, and one
+which makes a nation.</p>
+
+
+<h4><a name="p_594" id="p_594"></a>594</h4>
+
+<p>Mahomet was without authority. His reasons then should
+have been very strong, having only their own force. What
+does he say then, that we must believe him?</p>
+
+
+<h4><a name="p_595" id="p_595"></a>595</h4>
+
+<p>The Psalms are chanted throughout the whole world.</p>
+
+<p>Who renders testimony to Mahomet? Himself. Jesus
+Christ<a name="FNanchor_215_219" id="FNanchor_215_219"></a><a href="#Footnote_215_219" class="fnanchor">[215]</a> desires His own testimony to be as nothing.</p>
+
+<p>The quality of witnesses necessitates their existence always
+and everywhere; and he, miserable creature, is alone.</p>
+
+
+<h4><a name="p_596" id="p_596"></a>596</h4>
+
+<p><i>Against Mahomet.</i>&mdash;The Koran is not more of Mahomet than
+the Gospel is of Saint Matthew, for it is cited by many authors
+from age to age. Even its very enemies, Celsus and Porphyry,
+never denied it.</p>
+
+<p>The Koran says Saint Matthew was an honest man.<a name="FNanchor_216_220" id="FNanchor_216_220"></a><a href="#Footnote_216_220" class="fnanchor">[216]</a> Therefore
+Mahomet was a false prophet for calling honest men wicked,
+or for not agreeing with what they have said of Jesus Christ.</p>
+
+
+<h4><a name="p_597" id="p_597"></a>597</h4>
+
+<p>It is not by that which is obscure in Mahomet, and which
+may be interpreted in a mysterious sense, that I would have
+him judged, but by what is clear, as his paradise and the rest.
+In that he is ridiculous. And since what is clear is ridiculous,
+it is not right to take his obscurities for mysteries.</p>
+
+<p>It is not the same with the Scripture. I agree that there are
+in it obscurities as strange as those of Mahomet; but there are
+admirably clear passages, and the prophecies are manifestly
+fulfilled. The cases are therefore not on a par. We must not
+confound, and put on one level things which only resemble each
+other in their obscurity, and not in the clearness, which requires
+us to reverence the obscurities.<span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span></p>
+
+
+<h4><a name="p_598" id="p_598"></a>598</h4>
+
+<p><i>The difference between Jesus Christ and Mahomet.</i>&mdash;Mahomet
+was not foretold; Jesus Christ was foretold.</p>
+
+<p>Mahomet slew; Jesus Christ caused His own to be slain.</p>
+
+<p>Mahomet forbade reading; the Apostles ordered reading.</p>
+
+<p>In fact the two are so opposed, that if Mahomet took the way
+to succeed from a worldly point of view, Jesus Christ, from the
+same point of view, took the way to perish. And instead of
+concluding that, since Mahomet succeeded, Jesus Christ might
+well have succeeded, we ought to say that since Mahomet
+succeeded, Jesus Christ should have failed.</p>
+
+
+<h4><a name="p_599" id="p_599"></a>599</h4>
+
+<p>Any man can do what Mahomet has done; for he performed
+no miracles, he was not foretold. No man can do what Christ
+has done.</p>
+
+
+<h4><a name="p_600" id="p_600"></a>600</h4>
+
+<p>The heathen religion has no foundation [at the present day.
+It is said once to have had a foundation by the oracles which
+spoke. But what are the books which assure us of this?
+Are they so worthy of belief on account of the virtue of their
+authors? Have they been preserved with such care that we can
+be sure that they have not been meddled with?]</p>
+
+<p>The Mahometan religion has for a foundation the Koran and
+Mahomet. But has this prophet, who was to be the last hope
+of the world, been foretold? What sign has he that every other
+man has not, who chooses to call himself a prophet? What
+miracles does he himself say that he has done? What mysteries
+has he taught, even according to his own tradition? What was
+the morality, what the happiness held out by him?</p>
+
+<p>The Jewish religion must be differently regarded in the
+tradition of the Holy Bible, and in the tradition of the people.
+Its morality and happiness are absurd in the tradition of the
+people, but are admirable in that of the Holy Bible. (And all
+religion is the same; for the Christian religion is very different
+in the Holy Bible and in the casuists.) The foundation is
+admirable; it is the most ancient book in the world, and the
+most authentic; and whereas Mahomet, in order to make his
+own book continue in existence, forbade men to read it, Moses,<a name="FNanchor_217_221" id="FNanchor_217_221"></a><a href="#Footnote_217_221" class="fnanchor">[217]</a>
+for the same reason, ordered every one to read his.<span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span></p>
+
+<p>Our religion is so divine that another divine religion has only
+been the foundation of it.</p>
+
+
+<h4><a name="p_601" id="p_601"></a>601</h4>
+
+<p><i>Order.</i>&mdash;To see what is clear and indisputable in the whole
+state of the Jews.</p>
+
+
+<h4><a name="p_602" id="p_602"></a>602</h4>
+
+<p>The Jewish religion is wholly divine in its authority, its
+duration, its perpetuity, its morality, its doctrine, and its effects.</p>
+
+
+<h4><a name="p_603" id="p_603"></a>603</h4>
+
+<p>The only science contrary to common sense and human
+nature is that alone which has always existed among men.</p>
+
+
+<h4><a name="p_604" id="p_604"></a>604</h4>
+
+<p>The only religion contrary to nature, to common sense, and
+to our pleasure, is that alone which has always existed.</p>
+
+
+<h4><a name="p_605" id="p_605"></a>605</h4>
+
+<p>No religion but our own has taught that man is born in sin.
+No sect of philosophers has said this. Therefore none have
+declared the truth.</p>
+
+<p>No sect or religion has always existed on earth, but the
+Christian religion.</p>
+
+
+<h4><a name="p_606" id="p_606"></a>606</h4>
+
+<p>Whoever judges of the Jewish religion by its coarser forms
+will misunderstand it. It is to be seen in the Holy Bible, and in
+the tradition of the prophets, who have made it plain enough
+that they did not interpret the law according to the letter. So
+our religion is divine in the Gospel, in the Apostles, and in
+tradition; but it is absurd in those who tamper with it.</p>
+
+<p>The Messiah, according to the carnal Jews, was to be a great
+temporal prince. Jesus Christ, according to carnal Christians,<a name="FNanchor_218_222" id="FNanchor_218_222"></a><a href="#Footnote_218_222" class="fnanchor">[218]</a>
+has come to dispense us from the love of God, and to give us
+sacraments which shall do everything without our help. Such
+is not the Christian religion, nor the Jewish. True Jews and
+true Christians have always expected a Messiah who should
+make them love God, and by that love triumph over their
+enemies.<span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span></p>
+
+
+<h4><a name="p_607" id="p_607"></a>607</h4>
+
+<p>The carnal Jews hold a midway place between Christians
+and heathens. The heathens know not God, and love the
+world only. The Jews know the true God, and love the world
+only. The Christians know the true God, and love not the
+world. Jews and heathens love the same good. Jews and
+Christians know the same God.</p>
+
+<p>The Jews were of two kinds; the first had only heathen
+affections, the other had Christian affections.</p>
+
+
+<h4><a name="p_608" id="p_608"></a>608</h4>
+
+<p>There are two kinds of men in each religion: among the
+heathen, worshippers of beasts, and the worshippers of the one
+only God of natural religion; among the Jews, the carnal, and
+the spiritual, who were the Christians of the old law; among
+Christians, the coarser-minded, who are the Jews of the new
+law. The carnal Jews looked for a carnal Messiah; the coarser
+Christians believe that the Messiah has dispensed them from the
+love of God; true Jews and true Christians worship a Messiah
+who makes them love God.</p>
+
+
+<h4><a name="p_609" id="p_609"></a>609</h4>
+
+<p><i>To show that the true Jews and the true Christians have but
+the same religion.</i>&mdash;The religion of the Jews seemed to consist
+essentially in the fatherhood of Abraham, in circumcision, in
+sacrifices, in ceremonies, in the Ark, in the temple, in Jerusalem,
+and, finally, in the law, and in the covenant with Moses.</p>
+
+<p>I say that it consisted in none of those things, but only in the
+love of God, and that God disregarded all the other things.</p>
+
+<p>That God did not accept the posterity of Abraham.</p>
+
+<p>That the Jews were to be punished like strangers, if they
+transgressed. <i>Deut.</i> viii, 19; "If thou do at all forget the Lord
+thy God, and walk after other gods, I testify against you this
+day that ye shall surely perish, as the nations which the Lord
+destroyeth before your face."</p>
+
+<p>That strangers, if they loved God, were to be received by Him
+as the Jews. <i>Isaiah</i> lvi, 3: "Let not the stranger say, 'The
+Lord will not receive me.' The strangers who join themselves
+unto the Lord to serve Him and love Him, will I bring unto my
+holy mountain, and accept therein sacrifices, for mine house is
+a house of prayer."<span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span></p>
+
+<p>That the true Jews considered their merit to be from God
+only, and not from Abraham. <i>Isaiah</i> lxiii, 16; "Doubtless
+thou art our Father, though Abraham be ignorant of us, and
+Israel acknowledge us not. Thou art our Father and our
+Redeemer."</p>
+
+<p>Moses himself told them that God would not accept persons.
+<i>Deut.</i> x, 17: "God," said he, "regardeth neither persons nor
+sacrifices."</p>
+
+<p>The Sabbath was only a sign, <i>Exod.</i> xxxi, 13; and in memory
+of the escape from Egypt, <i>Deut.</i> v, 19. Therefore it is no longer
+necessary, since Egypt must be forgotten.</p>
+
+<p>Circumcision was only a sign, <i>Gen.</i> xvii, 11. And thence it
+came to pass that, being in the desert, they were not circumcised
+because they could not be confounded with other peoples; and
+after Jesus Christ came, it was no longer necessary.</p>
+
+<p>That the circumcision of the heart is commanded. <i>Deut.</i>
+x, 16; <i>Jeremiah</i> iv, 4: "Be ye circumcised in heart; take away
+the superfluities of your heart, and harden yourselves not. For
+your God is a mighty God, strong and terrible, who accepteth
+not persons."</p>
+
+<p>That God said He would one day do it. <i>Deut.</i> xxx, 6; "God
+will circumcise thine heart, and the heart of thy seed, that thou
+mayest love Him with all thine heart."</p>
+
+<p>That the uncircumcised in heart shall be judged. <i>Jeremiah</i>
+ix, 26: For God will judge the uncircumcised peoples, and all
+the people of Israel, because he is "uncircumcised in heart."</p>
+
+<p>That the external is of no avail apart from the internal.
+<i>Joel</i> ii, 13: <i>Scindite corda vestra</i>, etc.; <i>Isaiah</i> lviii, 3, 4, etc.</p>
+
+<p>The love of God is enjoined in the whole of Deuteronomy.
+<i>Deut.</i> xxx, 19: "I call heaven and earth to record that I have
+set before you life and death, that you should choose life, and
+love God, and obey Him, for God is your life."</p>
+
+<p>That the Jews, for lack of that love, should be rejected for
+their offences, and the heathen chosen in their stead. <i>Hosea</i> i,
+10; <i>Deut.</i> xxxii, 20. "I will hide myself from them in view of
+their latter sins, for they are a froward generation without faith.
+They have moved me to jealousy with that which is not God,
+and I will move them to jealousy with those which are not
+a people, and with an ignorant and foolish nation." <i>Isaiah</i> lxv, 1.</p>
+
+<p>That temporal goods are false, and that the true good is to
+be united to God. <i>Psalm</i> cxliii, 15.</p>
+
+<p>That their feasts are displeasing to God. <i>Amos</i> v, 21.<span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span></p>
+
+<p>That the sacrifices of the Jews displeased God. <i>Isaiah</i> lxvi.
+1-3; i, II; <i>Jer.</i> vi, 20; David, <i>Miserere.</i>&mdash;Even on the part of
+the good, <i>Expectavi</i>. <i>Psalm</i> xlix, 8, 9, 10, 11, 12, 13 and 14.</p>
+
+<p>That He has established them only for their hardness. <i>Micah</i>,
+admirably, vi; 1 <i>Kings</i> xv, 22; <i>Hosea</i> vi, 6.</p>
+
+<p>That the sacrifices of the Gentiles will be accepted of God,
+and that God will take no pleasure in the sacrifices of the Jews.
+<i>Malachi</i> i, II.</p>
+
+<p>That God will make a new covenant with the Messiah, and
+the old will be annulled. <i>Jer.</i> xxxi, 31. <i>Mandata non bona. Ezek.</i></p>
+
+<p>That the old things will be forgotten. <i>Isaiah</i> xliii, 18, 19;
+lxv 17, 10.</p>
+
+<p>That the Ark will no longer be remembered. <i>Jer.</i> iii, 15, 16.</p>
+
+<p>That the temple should be rejected. <i>Jer.</i> vii, 12, 13, 14.</p>
+
+<p>That the sacrifices should be rejected, and other pure sacrifices
+established. <i>Malachi</i> i, II.</p>
+
+<p>That the order of Aaron's priesthood should be rejected, and
+that of Melchizedek introduced by the Messiah. <i>Ps. Dixit
+Dominus.</i></p>
+
+<p>That this priesthood should be eternal. <i>Ibid.</i></p>
+
+<p>That Jerusalem should be rejected, and Rome admitted.
+<i>Ps. Dixit Dominus.</i></p>
+
+<p>That the name of the Jews should be rejected, and a new
+name given. <i>Isaiah</i> lxv, 15.</p>
+
+<p>That this last name should be more excellent than that of the
+Jews, and eternal. <i>Isaiah</i> lvi, 5.</p>
+
+<p>That the Jews should be without prophets (Amos), without
+a king, without princes, without sacrifice, without an idol.</p>
+
+<p>That the Jews should nevertheless always remain a people.
+<i>Jer.</i> xxxi, 36.</p>
+
+
+<h4><a name="p_610" id="p_610"></a>610</h4>
+
+<p><i>Republic.</i>&mdash;The Christian republic&mdash;and even the Jewish&mdash;has
+only had God for ruler, as Philo the Jew notices, <i>On Monarchy</i>.</p>
+
+<p>When they fought, it was for God only; their chief hope was
+in God only; they considered their towns as belonging to God
+only, and kept them for God. 1 <i>Chron.</i> xix, 13.</p>
+
+
+<h4><a name="p_611" id="p_611"></a>611</h4>
+
+<p><i>Gen.</i> xvii, 7. <i>Statuam pactum meum inter me et te f&#339;dere
+sempiterno ... ut sim Deus tuus ...</i></p>
+
+<p><i>Et tu ergo custodies pactum meum.</i><span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>
+
+
+<h4><a name="p_612" id="p_612"></a>612</h4>
+
+<p><i>Perpetuity.</i>&mdash;That religion has always existed on earth, which
+consists in believing that man has fallen from a state of glory
+and of communion with God into a state of sorrow, penitence,
+and estrangement from God, but that after this life we shall be
+restored by a Messiah who should have come. All things have
+passed away, and this has endured, for which all things are.</p>
+
+<p>Men have in the first age of the world been carried away into
+every kind of debauchery, and yet there were saints, as Enoch,
+Lamech, and others, who waited patiently for the Christ promised
+from the beginning of the world. Noah saw the wickedness of
+men at its height; and he was held worthy to save the world in
+his person, by the hope of the Messiah of whom he was the type.
+Abraham was surrounded by idolaters, when God made known
+to him the mystery of the Messiah, whom he welcomed from
+afar.<a name="FNanchor_219_223" id="FNanchor_219_223"></a><a href="#Footnote_219_223" class="fnanchor">[219]</a> In the time of Isaac and Jacob abomination was spread
+over all the earth; but these saints lived in faith; and Jacob,
+dying and blessing his children, cried in a transport which made
+him break off his discourse, "I await, O my God, the Saviour
+whom Thou hast promised. <i>Salutare taum expectabo, Domine.</i>"<a name="FNanchor_220_224" id="FNanchor_220_224"></a><a href="#Footnote_220_224" class="fnanchor">[220]</a>
+The Egyptians were infected both with idolatry and magic; the
+very people of God were led astray by their example. Yet Moses
+and others believed Him whom they saw not, and worshipped
+Him, looking to the eternal gifts which He was preparing for
+them.</p>
+
+<p>The Greeks and Latins then set up false deities; the poets
+made a hundred different theologies, while the philosophers
+separated into a thousand different sects; and yet in the heart of
+Jud&aelig;a there were always chosen men who foretold the coming
+of this Messiah, which was known to them alone.</p>
+
+<p>He came at length in the fullness of time, and time has since
+witnessed the birth of so many schisms and heresies, so many
+political revolutions, so many changes in all things; yet this
+Church, which worships Him who has always been worshipped,
+has endured uninterruptedly. It is a wonderful, incomparable,
+and altogether divine fact that this religion, which has always
+endured, has always been attacked. It has been a thousand
+times on the eve of universal destruction, and every time it has
+been in that state, God has restored it by extraordinary acts of
+His power. This is astonishing, as also that it has preserved
+itself without yielding to the will of tyrants. For it is not
+strange that a State endures, when its laws are sometimes made<span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span>
+to give way to necessity, but that ... (See the passage indicated
+in Montaigne.)</p>
+
+
+<h4><a name="p_613" id="p_613"></a>613</h4>
+
+<p>States would perish if they did not often make their laws give
+way to necessity. But religion has never suffered this, or practised
+it. Indeed, there must be these compromises, or miracles.
+It is not strange to be saved by yieldings, and this is not strictly
+self-preservation; besides, in the end they perish entirely. None
+has endured a thousand years. But the fact that this religion
+has always maintained itself, inflexible as it is, proves its divinity.</p>
+
+
+<h4><a name="p_614" id="p_614"></a>614</h4>
+
+<p>Whatever may be said, it must be admitted that the Christian
+religion has something astonishing in it. Some will say, "This
+is because you were born in it." Far from it; I stiffen myself
+against it for this very reason, for fear this prejudice bias me.
+But although I am born in it, I cannot help finding it so.</p>
+
+
+<h4><a name="p_615" id="p_615"></a>615</h4>
+
+<p><i>Perpetuity.</i>&mdash;The Messiah has always been believed in. The
+tradition from Adam was fresh in Noah and in Moses. Since
+then the prophets have foretold him, while at the same time
+foretelling other things, which, being from time to time fulfilled
+in the sight of men, showed the truth of their mission, and
+consequently that of their promises touching the Messiah.
+Jesus Christ performed miracles, and the Apostles also, who
+converted all the heathen; and all the prophecies being thereby
+fulfilled, the Messiah is for ever proved.</p>
+
+
+<h4><a name="p_616" id="p_616"></a>616</h4>
+
+<p><i>Perpetuity.</i>&mdash;Let us consider that since the beginning of the
+world the expectation of worship of the Messiah has existed
+uninterruptedly; that there have been found men, who said that
+God had revealed to them that a Redeemer was to be born, who
+should save His people; that Abraham came afterwards, saying
+that he had had a revelation that the Messiah was to spring from
+him by a son, whom he should have; that Jacob declared that,
+of his twelve sons, the Messiah would spring from Judah; that
+Moses and the prophets then came to declare the time and the
+manner of His coming; that they said their law was only
+temporary till that of the Messiah, that it should endure till<span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span>
+then, but that the other should last for ever; that thus either
+their law, or that of the Messiah, of which it was the promise,
+would be always upon the earth; that, in fact, it has always
+endured; that at last Jesus Christ came with all the circumstances
+foretold. This is wonderful.</p>
+
+
+<h4><a name="p_617" id="p_617"></a>617</h4>
+
+<p>This is positive fact. While all philosophers separate into
+different sects, there is found in one corner of the world the
+most ancient people in it, declaring that all the world is in error,
+that God has revealed to them the truth, that they will always
+exist on the earth. In fact, all other sects come to an end, this
+one still endures, and has done so for four thousand years.</p>
+
+<p>They declare that they hold from their ancestors that man
+has fallen from communion with God, and is entirely estranged
+from God, but that He has promised to redeem them; that this
+doctrine shall always exist on the earth; that their law has a
+double signification; that during sixteen hundred years they
+have had people, whom they believed prophets, foretelling both
+the time and the manner; that four hundred years after they were
+scattered everywhere, because Jesus Christ was to be everywhere
+announced; that Jesus Christ came in the manner, and at the
+time foretold; that the Jews have since been scattered abroad
+under a curse, and nevertheless still exist.</p>
+
+
+<h4><a name="p_618" id="p_618"></a>618</h4>
+
+<p>I see the Christian religion founded upon a preceding religion,
+and this is what I find as a fact.</p>
+
+<p>I do not here speak of the miracles of Moses, of Jesus Christ,
+and of the Apostles, because they do not at first seem convincing,
+and because I only wish here to put in evidence all
+those foundations of the Christian religion which are beyond
+doubt, and which cannot be called in question by any person
+whatsoever. It is certain that we see in many places of the
+world a peculiar people, separated from all other peoples of the
+world, and called the Jewish people.</p>
+
+<p>I see then a crowd of religions in many parts of the world
+and in all times; but their morality cannot please me, nor can
+their proofs convince me. Thus I should equally have rejected
+the religion of Mahomet and of China, of the ancient Romans
+and of the Egyptians, for the sole reason, that none having more<span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span>
+marks of truth than another, nor anything which should necessarily
+persuade me, reason cannot incline to one rather than the
+other.</p>
+
+<p>But, in thus considering this changeable and singular variety
+of morals and beliefs at different times, I find in one corner of
+the world a peculiar people, separated from all other peoples
+on earth, the most ancient of all, and whose histories are earlier
+by many generations than the most ancient which we possess.</p>
+
+<p>I find, then, this great and numerous people, sprung from a
+single man, who worship one God, and guide themselves by a
+law which they say that they obtained from His own hand.
+They maintain that they are the only people in the world to
+whom God has revealed His mysteries; that all men are corrupt
+and in disgrace with God; that they are all abandoned to their
+senses and their own imagination, whence come the strange
+errors and continual changes which happen among them, both
+of religions and of morals, whereas they themselves remain
+firm in their conduct; but that God will not leave other nations
+in this darkness for ever; that there will come a Saviour for all;
+that they are in the world to announce Him to men; that they
+are expressly formed to be forerunners and heralds of this great
+event, and to summon all nations to join with them in the
+expectation of this Saviour.</p>
+
+<p>To meet with this people is astonishing to me, and seems to
+me worthy of attention. I look at the law which they boast of
+having obtained from God, and I find it admirable. It is the
+first law of all, and is of such a kind that, even before the term
+<i>law</i> was in currency among the Greeks, it had, for nearly a
+thousand years earlier, been uninterruptedly accepted and
+observed by the Jews. I likewise think it strange that the
+first law of the world happens to be the most perfect; so that the
+greatest legislators have borrowed their laws from it, as is
+apparent from the law of the Twelve Tables at Athens,<a name="FNanchor_221_225" id="FNanchor_221_225"></a><a href="#Footnote_221_225" class="fnanchor">[221]</a> afterwards
+taken by the Romans, and as it would be easy to prove,
+if Josephus<a name="FNanchor_222_226" id="FNanchor_222_226"></a><a href="#Footnote_222_226" class="fnanchor">[222]</a> and others had not sufficiently dealt with this
+subject.</p>
+
+
+<h4><a name="p_619" id="p_619"></a>619</h4>
+
+<p><i>Advantages of the Jewish people.</i>&mdash;In this search the Jewish
+people at once attracts my attention by the number of wonderful
+and singular facts which appear about them.</p>
+
+<p>I first see that they are a people wholly composed of brethren,<span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span>
+and whereas all others are formed by the assemblage of an
+infinity of families, this, though so wonderfully fruitful, has all
+sprung from one man alone, and, being thus all one flesh, and
+members one of another, they constitute a powerful state of one
+family. This is unique.</p>
+
+<p>This family, or people, is the most ancient within human
+knowledge, a fact which seems to me to inspire a peculiar
+veneration for it, especially in view of our present inquiry;
+since if God had from all time revealed Himself to men, it is to
+these we must turn for knowledge of the tradition.</p>
+
+<p>This people is not eminent solely by their antiquity, but is
+also singular by their duration, which has always continued
+from their origin till now. For whereas the nations of Greece
+and of Italy, of Laced&aelig;mon, of Athens and of Rome, and others
+who came long after, have long since perished, these ever remain,
+and in spite of the endeavours of many powerful kings who have
+a hundred times tried to destroy them, as their historians testify,
+and as it is easy to conjecture from the natural order of things
+during so long a space of years, they have nevertheless been
+preserved (and this preservation has been foretold); and
+extending from the earliest times to the latest, their history
+comprehends in its duration all our histories [which it preceded
+by a long time].</p>
+
+<p>The law by which this people is governed is at once the most
+ancient law in the world, the most perfect, and the only one
+which has been always observed without a break in a state.
+This is what Josephus admirably proves, <i>against Apion</i>,<a name="FNanchor_223_227" id="FNanchor_223_227"></a><a href="#Footnote_223_227" class="fnanchor">[223]</a> and
+also Philo<a name="FNanchor_224_228" id="FNanchor_224_228"></a><a href="#Footnote_224_228" class="fnanchor">[224]</a> the Jew, in different places, where they point out that
+it is so ancient that the very name of <i>law</i> was only known by the
+oldest nation more than a thousand years afterwards; so that
+Homer, who has written the history of so many states, has
+never used the term. And it is easy to judge of its perfection
+by simply reading it; for we see that it has provided for all
+things with so great wisdom, equity, and judgment, that the
+most ancient legislators, Greek and Roman, having had some
+knowledge of it, have borrowed from it their principal laws;
+this is evident from what are called the Twelve Tables, and from
+the other proofs which Josephus gives.</p>
+
+<p>But this law is at the same time the severest and strictest of
+all in respect to their religious worship, imposing on this people,
+in order to keep them to their duty, a thousand peculiar and
+painful observances, on pain of death. Whence it is very<span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span>
+astonishing that it has been constantly preserved during many
+centuries by a people, rebellious and impatient as this one
+was; while all other states have changed their laws from time
+to time, although these were far more lenient.</p>
+
+<p>The book which contains this law, the first of all, is itself the
+most ancient book in the world, those of Homer, Hesiod, and
+others, being six or seven hundred years later.</p>
+
+
+<h4><a name="p_620" id="p_620"></a>620</h4>
+
+<p>The creation and the deluge being past, and God no longer
+requiring to destroy the world, nor to create it anew, nor to give
+such great signs of Himself, He began to establish a people on the
+earth, purposely formed, who were to last until the coming of
+the people whom the Messiah should fashion by His spirit.</p>
+
+
+<h4><a name="p_621" id="p_621"></a>621</h4>
+
+<p>The creation of the world beginning to be distant, God provided
+a single contemporary historian, and appointed a whole
+people as guardians of this book, in order that this history might
+be the most authentic in the world, and that all men might
+thereby learn a fact so necessary to know, and which could only
+be known through that means.</p>
+
+
+<h4><a name="p_622" id="p_622"></a>622</h4>
+
+<p>[Japhet begins the genealogy.]</p>
+
+<p>Joseph folds his arms, and prefers the younger.<a name="FNanchor_225_229" id="FNanchor_225_229"></a><a href="#Footnote_225_229" class="fnanchor">[225]</a></p>
+
+
+<h4><a name="p_623" id="p_623"></a>623</h4>
+
+<p>Why should Moses make the lives of men so long, and their
+generations so few?</p>
+
+<p>Because it is not the length of years, but the multitude of
+generations, which renders things obscure. For truth is perverted
+only by the change of men. And yet he puts two things,
+the most memorable that were ever imagined, namely, the
+creation and the deluge, so near that we reach from one to the
+other.</p>
+
+
+<h4><a name="p_624" id="p_624"></a>624</h4>
+
+<p>Shem, who saw Lamech, who saw Adam, saw also Jacob, who
+saw those who saw Moses; therefore the deluge and the creation
+are true. This is conclusive among certain people who understand
+it rightly.<span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span></p>
+
+
+<h4><a name="p_625" id="p_625"></a>625</h4>
+
+<p>The longevity of the patriarchs, instead of causing the loss
+of past history, conduced, on the contrary, to its preservation.
+For the reason why we are sometimes insufficiently instructed
+in the history of our ancestors, is that we have never lived long
+with them, and that they are often dead before we have attained
+the age of reason. Now, when men lived so long, children
+lived long with their parents. They conversed long with them.
+But what else could be the subject of their talk save the history
+of their ancestors, since to that all history was reduced, and men
+did not study science or art, which now form a large part of
+daily conversation? We see also that in these days tribes took
+particular care to preserve their genealogies.</p>
+
+
+<h4><a name="p_626" id="p_626"></a>626</h4>
+
+<p>I believe that Joshua was the first of God's people to have
+this name, as Jesus Christ was the last of God's people.</p>
+
+
+<h4><a name="p_627" id="p_627"></a>627</h4>
+
+<p><i>Antiquity of the Jews.</i>&mdash;What a difference there is between
+one book and another! I am not astonished that the Greeks
+made the Iliad, nor the Egyptians and the Chinese their histories.</p>
+
+<p>We have only to see how this originates. These fabulous
+historians are not contemporaneous with the facts about which
+they write. Homer composes a romance, which he gives out as
+such, and which is received as such; for nobody doubted that
+Troy and Agamemnon no more existed than did the golden
+apple. Accordingly he did not think of making a history, but
+solely a book to amuse; he is the only writer of his time; the
+beauty of the work has made it last, every one learns it and
+talks of it, it is necessary to know it, and each one knows it by
+heart. Four hundred years afterwards the witnesses of these
+facts are no longer alive, no one knows of his own knowledge
+if it be a fable or a history; one has only learnt it from his
+ancestors, and this can pass for truth.</p>
+
+<p>Every history which is not contemporaneous, as the books
+of the Sibyls and Trismegistus,<a name="FNanchor_226_230" id="FNanchor_226_230"></a><a href="#Footnote_226_230" class="fnanchor">[226]</a> and so many others which have
+been believed by the world, are false, and found to be false in
+the course of time. It is not so with contemporaneous writers.</p>
+
+<p>There is a great difference between a book which an individual
+writes, and publishes to a nation, and a book which itself creates
+a nation. We cannot doubt that the book is as old as the people.<span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span></p>
+
+
+<h4><a name="p_628" id="p_628"></a>628</h4>
+
+<p>Josephus hides the shame of his nation.</p>
+
+<p>Moses does not hide his own shame.</p>
+
+<p><i>Quis mihi det ut omnes prophetent?</i><a name="FNanchor_227_231" id="FNanchor_227_231"></a><a href="#Footnote_227_231" class="fnanchor">[227]</a></p>
+
+<p>He was weary of the multitude.</p>
+
+
+<h4><a name="p_629" id="p_629"></a>629</h4>
+
+<p><i>The sincerity of the Jews.</i>&mdash;Maccabees,<a name="FNanchor_228_232" id="FNanchor_228_232"></a><a href="#Footnote_228_232" class="fnanchor">[228]</a> after they had no
+more prophets; the Masorah, since Jesus Christ.</p>
+
+<p>This book will be a testimony for you.<a name="FNanchor_229_233" id="FNanchor_229_233"></a><a href="#Footnote_229_233" class="fnanchor">[229]</a></p>
+
+<p>Defective and final letters.</p>
+
+<p>Sincere against their honour, and dying for it; this has no
+example in the world, and no root in nature.</p>
+
+
+<h4><a name="p_630" id="p_630"></a>630</h4>
+
+<p><i>Sincerity of the Jews.</i>&mdash;They preserve lovingly and carefully
+the book in which Moses declares that they have been all their
+life ungrateful to God, and that he knows they will be still more
+so after his death; but that he calls heaven and earth to witness
+against them, and that he has [<i>taught</i>] them enough.</p>
+
+<p>He declares that God, being angry with them, shall at last
+scatter them among all the nations of the earth; that as they
+have offended Him by worshipping gods who were not their
+God, so He will provoke them by calling a people who are not
+His people; that He desires that all His words be preserved for
+ever, and that His book be placed in the Ark of the Covenant
+to serve for ever as a witness against them.</p>
+
+<p>Isaiah says the same thing, xxx.</p>
+
+
+<h4><a name="p_631" id="p_631"></a>631</h4>
+
+<p><i>On Esdras.</i>&mdash;The story that the books were burnt with the
+temple proved false by Maccabees: "Jeremiah gave them
+the law."</p>
+
+<p>The story that he recited the whole by heart. Josephus
+and Esdras point out <i>that he read the book</i>. Baronius, <i>Ann.</i>, p.
+180: <i>Nullus penitus Hebr&aelig;orum antiquorum reperitur qui
+tradiderit libros periisse et per Esdram esse restitutos, nisi in
+IV Esdr&aelig;.</i></p>
+
+<p>The story that he changed the letters.</p>
+
+<p>Philo, <i>in Vita Moysis: Illa lingua ac character quo antiquitus
+scripta est lex sic permansit usque ad LXX.</i><span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span></p>
+
+<p>Josephus says that the Law was in Hebrew when it was
+translated by the Seventy.</p>
+
+<p>Under Antiochus and Vespasian, when they wanted to
+abolish the books, and when there was no prophet, they could
+not do so. And under the Babylonians, when no persecution
+had been made, and when there were so many prophets, would
+they have let them be burnt?</p>
+
+<p>Josephus laughs at the Greeks who would not bear ...</p>
+
+<p>Tertullian.<a name="FNanchor_230_234" id="FNanchor_230_234"></a><a href="#Footnote_230_234" class="fnanchor">[230]</a>&mdash;<i>Perinde potuit abolefactam eam violentia cataclysmi
+in spiritu rursus reformare, quemadmodum et Hierosolymis
+Babylonia expugnatione deletis, omne instrumentum Judaic&aelig;
+literatur&aelig; per Esdram constat restauratum.</i></p>
+
+<p>He says that Noah could as easily have restored in spirit
+the book of Enoch, destroyed by the Deluge, as Esdras could
+have restored the Scriptures lost during the Captivity.</p>
+
+<p>(Θεὸς) ἐν τῇ ἐπὶ Ναβουχοδόνοσορ αἰcγμαλωίᾳ τοῦ λαοῦ, διαφθαρεισῶν τῶν
+γραφῶν ... ἐνέπνευσε Εσδρᾷ τῶ ἱερεἱ ἐκ τῆς φυλῆς Λευὶ τοῦς τῶν προγελονότων
+προφητῶν πα'ντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῳ
+τὴν διὰ Μωυσέως νομοθεσίαν. <a name="FNanchor_231_235" id="FNanchor_231_235"></a><a href="#Footnote_231_235" class="fnanchor">[231]</a> He alleges this to prove that it is not
+incredible that the Seventy may have explained the holy Scriptures
+with that uniformity which we admire in them. And he
+took that from Saint Iren&aelig;us.<a name="FNanchor_232_236" id="FNanchor_232_236"></a><a href="#Footnote_232_236" class="fnanchor">[232]</a></p>
+
+<p>Saint Hilary, in his preface to the Psalms, says that Esdras
+arranged the Psalms in order.</p>
+
+<p>The origin of this tradition comes from the 14th chapter of
+the fourth book of Esdras. <i>Deus glorificatus est, et Scriptur&aelig;
+vere divin&aelig; credit&aelig; sunt, omnibus eandem et eisdem verbis et
+eisdem nominibus recitantibus ab initio usque ad finem, uti et
+pr&aelig;sentes gentes cognoscerent quoniam per inspirationem Dei
+interpretat&aelig; sunt Scriptur&aelig;, et non esset mirabile Deum hoc in
+eis operatum: quando in ea captivitate populi qu&aelig; facta est a
+Nabuchodonosor, corruptis scripturis et post 70 annos Jud&aelig;is
+descendentibus in regionem suam, et post deinde temporibus
+Artaxerxis Persarum regis, inspiravit Esdr&aelig; sacerdoti tribus
+Levi pr&aelig;teritorum prophetarum omnes rememorare sermones, et
+restituere populo eam legem qu&aelig; data est per Moysen.</i></p>
+
+
+<h4><a name="p_632" id="p_632"></a>632</h4>
+
+<p><i>Against the story in Esdras, 2 Maccab.</i> ii;&mdash;Josephus,
+<i>Antiquities</i>, II, i&mdash;Cyrus took occasion from the prophecy of
+Isaiah to release the people. The Jews held their property in<span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span>
+peace under Cyrus in Babylon; hence they could well have
+the Law.</p>
+
+<p>Josephus, in the whole history of Esdras, does not say one
+word about this restoration.&mdash;2 Kings xvii, 27.</p>
+
+
+<h4><a name="p_633" id="p_633"></a>633</h4>
+
+<p>If the story in Esdras<a name="FNanchor_233_237" id="FNanchor_233_237"></a><a href="#Footnote_233_237" class="fnanchor">[233]</a> is credible, then it must be believed
+that the Scripture is Holy Scripture; for this story is based
+only on the authority of those who assert that of the Seventy,
+which shows that the Scripture is holy.</p>
+
+<p>Therefore if this account be true, we have what we want
+therein; if not, we have it elsewhere. And thus those who
+would ruin the truth of our religion, founded on Moses, establish
+it by the same authority by which they attack it. So by this
+providence it still exists.</p>
+
+
+<h4><a name="p_634" id="p_634"></a>634</h4>
+
+<p><i>Chronology of Rabbinism.</i> (The citations of pages are from
+the book <i>Pugio</i>.)</p>
+
+<p>Page 27. R. Hakadosch (<i>anno</i> 200), author of the <i>Mischna</i>,
+or vocal law, or second law.</p>
+
+
+<table summary="">
+<tr><td rowspan="4" valign="middle">Commentaries on the <i>Mischna (anno</i> 340):</td><td>{</td><td>The one <i>Siphra</i>.</td></tr>
+<tr><td>{</td><td><i>Barajetot</i>.</td></tr>
+<tr><td>{</td><td><i>Talmud Hierosol</i>.</td></tr>
+<tr><td>{</td><td><i>Tosiphtot</i>.</td></tr>
+</table>
+<p><i>Bereschit Rabah</i>, by R. Osaiah Rabah, commentary on the
+<i>Mischna</i>.</p>
+
+<p><i>Bereschit Rabah, Bar Naconi</i>, are subtle and pleasant discourses,
+historical and theological. This same author wrote
+the books called <i>Rabot</i>.</p>
+
+<p>A hundred years after the <i>Talmud Hierosol</i> was composed
+the <i>Babylonian Talmud</i>, by R. Ase, <span class="smcap">A.D.</span> 440, by the universal
+consent of all the Jews, who are necessarily obliged to observe
+all that is contained therein.</p>
+
+<p>The addition of R. Ase is called the <i>Gemara</i>, that is to say,
+the "commentary" on the <i>Mischna</i>.</p>
+
+<p>And the Talmud includes together the <i>Mischna</i> and the
+<i>Gemara</i>.</p>
+
+
+<h4><a name="p_635" id="p_635"></a>635</h4>
+
+<p><i>If</i> does not indicate indifference: Malachi, Isaiah.</p>
+
+<p>Is., <i>Si volumus</i>, etc.</p>
+
+<p><i>In quacumque die.</i><span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span></p>
+
+
+<h4><a name="p_636" id="p_636"></a>636</h4>
+
+<p><i>Prophecies.</i>&mdash;The sceptre was not interrupted by the captivity
+in Babylon, because the return was promised and foretold.</p>
+
+
+<h4><a name="p_637" id="p_637"></a>637</h4>
+
+<p><i>Proofs of Jesus Christ.</i>&mdash;Captivity, with the assurance of
+deliverance within seventy years, was not real captivity. But
+now they are captives without any hope.</p>
+
+<p>God has promised them that even though He should scatter
+them to the ends of the earth, nevertheless if they were faithful
+to His law, He would assemble them together again. They
+are very faithful to it, and remain oppressed.</p>
+
+
+<h4><a name="p_638" id="p_638"></a>638</h4>
+
+<p>When Nebuchadnezzar carried away the people, for fear they
+should believe that the sceptre had departed from Judah, they
+were told beforehand that they would be there for a short time,
+and that they would be restored. They were always consoled
+by the prophets; and their kings continued. But the second
+destruction is without promise of restoration, without prophets,
+without kings, without consolation, without hope, because the
+sceptre is taken away for ever.</p>
+
+
+<h4><a name="p_639" id="p_639"></a>639</h4>
+
+<p>It is a wonderful thing, and worthy of particular attention,
+to see this Jewish people existing so many years in perpetual
+misery, it being necessary as a proof of Jesus Christ, both that
+they should exist to prove Him, and that they should be
+miserable because they crucified Him; and though to be miserable
+and to exist are contradictory, they nevertheless still exist
+in spite of their misery.</p>
+
+
+<h4><a name="p_640" id="p_640"></a>640</h4>
+
+<p>They are visibly a people expressly created to serve as a
+witness to the Messiah (Isaiah, xliii, 9; xliv, 8). They keep the
+books, and love them, and do not understand them. And all
+this was foretold; that God's judgments are entrusted to them,
+but as a sealed book.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span></p>
+<h2><a name="SECTION_X" id="SECTION_X"></a>SECTION X</h2>
+
+<h3>TYPOLOGY</h3>
+
+
+<h4><a name="p_641" id="p_641"></a>641</h4>
+
+<p><i>Proof of the two Testaments at once.</i>&mdash;To prove the two at one
+stroke, we need only see if the prophecies in one are fulfilled in
+the other. To examine the prophecies, we must understand
+them. For if we believe they have only one meaning, it is
+certain that the Messiah has not come; but if they have two
+meanings, it is certain that He has come in Jesus Christ.</p>
+
+<p>The whole problem then is to know if they have two meanings.</p>
+
+<p>That the Scripture has two meanings, which Jesus Christ and
+the Apostles have given, is shown by the following proofs:</p>
+
+<p>1. Proof by Scripture itself.</p>
+
+<p>2. Proof by the Rabbis. Moses Maimonides says that it has
+two aspects, and that the prophets have prophesied Jesus Christ
+only.</p>
+
+<p>3. Proof by the Kabbala.<a name="FNanchor_234_238" id="FNanchor_234_238"></a><a href="#Footnote_234_238" class="fnanchor">[234]</a></p>
+
+<p>4. Proof by the mystical interpretation which the Rabbis
+themselves give to Scripture.</p>
+
+<p>5. Proof by the principles of the Rabbis, that there are two
+meanings; that there are two advents of the Messiah, a glorious
+and an humiliating one, according to their desert; that the
+prophets have prophesied of the Messiah only&mdash;the Law is not
+eternal, but must change at the coming of the Messiah&mdash;that
+then they shall no more remember the Red Sea; that the Jews
+and the Gentiles shall be mingled.</p>
+
+<p>[6. Proof by the key which Jesus Christ and the Apostles
+give us.]</p>
+
+
+<h4><a name="p_642" id="p_642"></a>642</h4>
+
+<p>Isaiah, li. The Red Sea an image of the Redemption. <i>Ut
+sciatis quod filius hominis habet potestatem remittendi peccata,
+tibi dico: Surge.</i><a name="FNanchor_235_239" id="FNanchor_235_239"></a><a href="#Footnote_235_239" class="fnanchor">[235]</a> God, wishing to show that He could form a
+people holy with an invisible holiness, and fill them with an
+eternal glory, made visible things. As nature is an image of<span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span>
+grace, He has done in the bounties of nature what He would
+do in those of grace, in order that we might judge that He could
+make the invisible, since He made the visible excellently.</p>
+
+<p>Therefore He saved this people from the deluge; He has
+raised them up from Abraham, redeemed them from their
+enemies, and set them at rest.</p>
+
+<p>The object of God was not to save them from the deluge, and
+raise up a whole people from Abraham, only in order to bring
+them into a rich land.</p>
+
+<p>And even grace is only the type of glory, for it is not the
+ultimate end. It has been symbolised by the law, and itself
+symbolises [<i>glory</i>]. But it is the type of it, and the origin or
+cause.</p>
+
+<p>The ordinary life of men is like that of the saints. They
+all seek their satisfaction, and differ only in the object in which
+they place it; they call those their enemies who hinder them, etc.
+God has then shown the power which He has of giving invisible
+blessings, by that which He has shown Himself to have over
+things visible.</p>
+
+
+<h4><a name="p_643" id="p_643"></a>643</h4>
+
+<p><i>Types.</i>&mdash;God, wishing to form for Himself an holy people,
+whom He should separate from all other nations, whom He
+should deliver from their enemies, and should put into a place of
+rest, has promised to do so, and has foretold by His prophets the
+time and the manner of His coming. And yet, to confirm the
+hope of His elect, He has made them see in it an image through
+all time, without leaving them devoid of assurances of His power
+and of His will to save them. For, at the creation of man,
+Adam was the witness, and guardian of the promise of a Saviour,
+who should be born of woman, when men were still so near the
+creation that they could not have forgotten their creation and
+their fall. When those who had seen Adam were no longer in
+the world, God sent Noah whom He saved, and drowned the
+whole earth by a miracle which sufficiently indicated the power
+which He had to save the world, and the will which He had to
+do so, and to raise up from the seed of woman Him whom He
+had promised. This miracle was enough to confirm the hope
+of men.</p>
+
+<p>The memory of the deluge being so fresh among men, while
+Noah was still alive, God made promises to Abraham, and,
+while Shem was still living, sent Moses, etc....<span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span></p>
+
+
+<h4><a name="p_644" id="p_644"></a>644</h4>
+
+<p><i>Types.</i>&mdash;God, willing to deprive His own of perishable
+blessings, created the Jewish people in order to show that this
+was not owing to lack of power.</p>
+
+
+<h4><a name="p_645" id="p_645"></a>645</h4>
+
+<p>The Synagogue did not perish, because it was a type. But
+because it was only a type, it fell into servitude. The type
+existed till the truth came, in order that the Church should
+be always visible, either in the sign which promised it, or in
+substance.</p>
+
+
+<h4><a name="p_646" id="p_646"></a>646</h4>
+
+<p>That the law was figurative.</p>
+
+
+<h4><a name="p_647" id="p_647"></a>647</h4>
+
+<p>Two errors: 1. To take everything literally. 2. To take
+everything spiritually.</p>
+
+
+<h4><a name="p_648" id="p_648"></a>648</h4>
+
+<p>To speak against too greatly figurative language.</p>
+
+
+<h4><a name="p_649" id="p_649"></a>649</h4>
+
+<p>There are some types clear and demonstrative, but others
+which seem somewhat far-fetched, and which convince only
+those who are already persuaded. These are like the Apocalyptics.
+But the difference is that they have none which are
+certain, so that nothing is so unjust as to claim that theirs are
+as well founded as some of ours; for they have none so demonstrative
+as some of ours. The comparison is unfair. We must
+not put on the same level, and confound things, because they
+seem to agree in one point, while they are so different in another.
+The clearness in divine things requires us to revere the obscurities
+in them.</p>
+
+<p>[It is like men, who employ a certain obscure language among
+themselves. Those who should not understand it, would
+understand only a foolish meaning.]</p>
+
+
+<h4><a name="p_650" id="p_650"></a>650</h4>
+
+<p><i>Extravagances of the Apocalyptics, Preadamites, Millenarians,
+etc.</i>&mdash;He who would base extravagant opinions on Scripture, will,
+for example, base them on this. It is said that "this generation<span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span>
+shall not pass till all these things be fulfilled."<a name="FNanchor_236_240" id="FNanchor_236_240"></a><a href="#Footnote_236_240" class="fnanchor">[236]</a> Upon that I
+will say that after that generation will come another generation,
+and so on ever in succession.</p>
+
+<p>Solomon and the King are spoken of in the second book of
+Chronicles, as if they were two different persons. I will say
+that they were two.</p>
+
+
+<h4><a name="p_651" id="p_651"></a>651</h4>
+
+<p><i>Particular Types.</i>&mdash;A double law, double tables of the law,
+a double temple, a double captivity.</p>
+
+
+<h4><a name="p_652" id="p_652"></a>652</h4>
+
+<p><i>Types.</i>&mdash;The prophets prophesied by symbols of a girdle, a
+beard and burnt hair, etc.</p>
+
+
+<h4><a name="p_653" id="p_653"></a>653</h4>
+
+<p>Difference between dinner and supper.<a name="FNanchor_237_241" id="FNanchor_237_241"></a><a href="#Footnote_237_241" class="fnanchor">[237]</a></p>
+
+<p>In God the word does not differ from the intention, for He is
+true; nor the word from the effect, for He is powerful; nor the
+means from the effect, for He is wise. Bern., <i>Ult. Sermo in
+Missam</i>.</p>
+
+<p>Augustine, <i>De Civit. Dei</i>, v, 10. This rule is general. God
+can do everything, except those things, which if He could do,
+He would not be almighty, as dying, being deceived, lying, etc.</p>
+
+<p>Several Evangelists for the confirmation of the truth; their
+difference useful.</p>
+
+<p>The Eucharist after the Lord's Supper. Truth after the type.</p>
+
+<p>The ruin of Jerusalem, a type of the ruin of the world, forty
+years after the death of Jesus. "I know not," as a man, or as
+an ambassador (Mark xiii, 32). (Matthew xxiv, 36.)</p>
+
+<p>Jesus condemned by the Jews and the Gentiles.</p>
+
+<p>The Jews and the Gentiles typified by the two sons. Aug.,
+<i>De Civ.</i>, xx, 29.</p>
+
+
+<h4><a name="p_654" id="p_654"></a>654</h4>
+
+<p>The six ages, the six Fathers of the six ages, the six wonders
+at the beginning of the six ages, the six mornings at the beginning
+of the six ages.<a name="FNanchor_238_242" id="FNanchor_238_242"></a><a href="#Footnote_238_242" class="fnanchor">[238]</a></p>
+
+
+<h4><a name="p_655" id="p_655"></a>655</h4>
+
+<p>Adam <i>forma futuri</i>.<a name="FNanchor_239_243" id="FNanchor_239_243"></a><a href="#Footnote_239_243" class="fnanchor">[239]</a> The six days to form the one, the six
+ages to form the other. The six days, which Moses represents<span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span>
+for the formation of Adam, are only the picture of the six ages
+to form Jesus Christ and the Church. If Adam had not sinned,
+and Jesus Christ had not come, there had been only one covenant,
+only one age of men, and the creation would have been represented
+as accomplished at one single time.</p>
+
+
+<h4><a name="p_656" id="p_656"></a>656</h4>
+
+<p><i>Types.</i>&mdash;The Jewish and Egyptian peoples were plainly
+foretold by the two individuals whom Moses met; the Egyptian
+beating the Jew, Moses avenging him and killing the Egyptian,
+and the Jew being ungrateful.</p>
+
+
+<h4><a name="p_657" id="p_657"></a>657</h4>
+
+<p>The symbols of the Gospel for the state of the sick soul are
+sick bodies; but because one body cannot be sick enough to
+express it well, several have been needed. Thus there are the
+deaf, the dumb, the blind, the paralytic, the dead Lazarus, the
+possessed. All this crowd is in the sick soul.</p>
+
+
+<h4><a name="p_658" id="p_658"></a>658</h4>
+
+<p><i>Types.</i>&mdash;To show that the Old Testament is only figurative,
+and that the prophets understood by temporal blessings other
+blessings, this is the proof:</p>
+
+<p>First, that this would be unworthy of God.</p>
+
+<p>Secondly, that their discourses express very clearly the
+promise of temporal blessings, and that they say nevertheless
+that their discourses are obscure, and that their meaning will
+not be understood. Whence it appears that this secret meaning
+was not that which they openly expressed, and that consequently
+they meant to speak of other sacrifices, of another deliverer, etc.
+They say that they will be understood only in the fullness of time
+(Jer. xxx, <i>ult.</i>).</p>
+
+<p>The third proof is that their discourses are contradictory, and
+neutralise each other; so that if we think that they did not
+mean by the words "law" and "sacrifice" anything else than
+that of Moses, there is a plain and gross contradiction. Therefore
+they meant something else, sometimes contradicting themselves
+in the same chapter. Now, to understand the meaning
+of an author ...</p>
+
+
+<h4><a name="p_659" id="p_659"></a>659</h4>
+
+<p>Lust has become natural to us, and has made our second
+nature. Thus there are two natures in us&mdash;the one good, the<span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span>
+other bad. Where is God? Where you are not, and the kingdom
+of God is within you. The Rabbis.</p>
+
+
+<h4><a name="p_660" id="p_660"></a>660</h4>
+
+<p>Penitence, alone of all these mysteries, has been manifestly
+declared to the Jews, and by Saint John, the Forerunner; and
+then the other mysteries; to indicate that in each man, as in
+the entire world, this order must be observed.</p>
+
+
+<h4><a name="p_661" id="p_661"></a>661</h4>
+
+<p>The carnal Jews understood neither the greatness nor the
+humiliation of the Messiah foretold in their prophecies. They
+misunderstood Him in His foretold greatness, as when He said
+that the Messiah should be lord of David, though his son, and
+that He was before Abraham, who had seen Him. They did not
+believe Him so great as to be eternal, and they likewise misunderstood
+Him in His humiliation and in His death. "The
+Messiah," said they, "abideth for ever, and this man says that
+he shall die."<a name="FNanchor_240_244" id="FNanchor_240_244"></a><a href="#Footnote_240_244" class="fnanchor">[240]</a> Therefore they believed Him neither mortal
+nor eternal; they only sought in Him for a carnal greatness.</p>
+
+
+<h4><a name="p_662" id="p_662"></a>662</h4>
+
+<p><i>Typical.</i>&mdash;Nothing is so like charity as covetousness, and
+nothing is so opposed to it. Thus the Jews, full of possessions
+which flattered their covetousness, were very like Christians, and
+very contrary. And by this means they had the two qualities
+which it was necessary they should have, to be very like the
+Messiah to typify Him, and very contrary not to be suspected
+witnesses.</p>
+
+
+<h4><a name="p_663" id="p_663"></a>663</h4>
+
+<p><i>Typical.</i>&mdash;God made use of the lust of the Jews to make them
+minister to Jesus Christ, [who brought the remedy for their lust].</p>
+
+
+<h4><a name="p_664" id="p_664"></a>664</h4>
+
+<p>Charity is not a figurative precept. It is dreadful to say that
+Jesus Christ, who came to take away types in order to establish
+the truth, came only to establish the type of charity, in order
+to take away the existing reality which was there before.</p>
+
+<p>"If the light be darkness, how great is that darkness!"<span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span><a name="FNanchor_241_245" id="FNanchor_241_245"></a><a href="#Footnote_241_245" class="fnanchor">[241]</a></p>
+
+
+<h4><a name="p_665" id="p_665"></a>665</h4>
+
+<p>Fascination. <i>Somnum suum.<a name="FNanchor_242_246" id="FNanchor_242_246"></a><a href="#Footnote_242_246" class="fnanchor">[242]</a> Figura hujus mundi.</i><a name="FNanchor_243_247" id="FNanchor_243_247"></a><a href="#Footnote_243_247" class="fnanchor">[243]</a></p>
+
+<p>The Eucharist. <i>Comedes panem</i> tuum.<a name="FNanchor_244_248" id="FNanchor_244_248"></a><a href="#Footnote_244_248" class="fnanchor">[244]</a> <i>Panem</i> nostrum.</p>
+
+<p><i>Inimici Dei terram lingent.</i><a name="FNanchor_245_249" id="FNanchor_245_249"></a><a href="#Footnote_245_249" class="fnanchor">[245]</a> Sinners lick the dust, that is to
+say, love earthly pleasures.</p>
+
+<p>The Old Testament contained the types of future joy, and the
+New contains the means of arriving at it. The types were of
+joy; the means of penitence; and nevertheless the Paschal Lamb
+was eaten with bitter herbs, <i>cum amaritudinibus</i>.<a name="FNanchor_246_250" id="FNanchor_246_250"></a><a href="#Footnote_246_250" class="fnanchor">[246]</a></p>
+
+<p><i>Singularis sum ego donec transeam.</i><a name="FNanchor_247_251" id="FNanchor_247_251"></a><a href="#Footnote_247_251" class="fnanchor">[247]</a>&mdash;Jesus Christ before His
+death was almost the only martyr.</p>
+
+
+<h4><a name="p_666" id="p_666"></a>666</h4>
+
+<p><i>Typical.</i>&mdash;The expressions, sword, shield. <i>Potentissime.</i></p>
+
+
+<h4><a name="p_667" id="p_667"></a>667</h4>
+
+<p>We are estranged, only by departing from charity. Our
+prayers and our virtues are abominable before God, if they are
+not the prayers and the virtues of Jesus Christ. And our sins
+will never be the object of [<i>mercy</i>], but of the justice of God,
+if they are not [<i>those of</i>] Jesus Christ. He has adopted our sins,
+and has [<i>admitted</i>] us into union [<i>with Him</i>], for virtues are
+[<i>His own, and</i>] sins are foreign to Him; while virtues <i>[are]</i>
+foreign to us, and our sins are our own.</p>
+
+<p>Let us change the rule which we have hitherto chosen for
+judging what is good. We had our own will as our rule. Let
+us now take the will of [<i>God</i>]; all that He wills is good and right
+to us, all that He does not will is [<i>bad</i>].</p>
+
+<p>All that God does not permit is forbidden. Sins are forbidden
+by the general declaration that God has made, that He
+did not allow them. Other things which He has left without
+general prohibition, and which for that reason are said to be
+permitted, are nevertheless not always permitted. For when
+God removed some one of them from us, and when, by the event,
+which is a manifestation of the will of God, it appears that God
+does not will that we should have a thing, that is then forbidden
+to us as sin; since the will of God is that we should not have one
+more than another. There is this sole difference between these
+two things, that it is certain that God will never allow sin, while
+it is not certain that He will never allow the other. But so long
+as God does not permit it, we ought to regard it as sin; so long<span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span>
+as the absence of God's will, which alone is all goodness and all
+justice, renders it unjust and wrong.</p>
+
+
+<h4><a name="p_668" id="p_668"></a>668</h4>
+
+<p>To change the type, because of our weakness.</p>
+
+
+<h4><a name="p_669" id="p_669"></a>669</h4>
+
+<p><i>Types.</i>&mdash;The Jews had grown old in these earthly thoughts,
+that God loved their father Abraham, his flesh and what sprung
+from it; that on account of this He had multiplied them, and
+distinguished them from all other nations, without allowing
+them to intermingle; that when they were languishing in Egypt,
+He brought them out with all these great signs in their favour;
+that He fed them with manna in the desert, and led them into
+a very rich land; that He gave them kings and a well-built
+temple, in order to offer up beasts before Him, by the shedding
+of whose blood they should be purified; and that at last He was
+to send them the Messiah to make them masters of all the world,
+and foretold the time of His coming.</p>
+
+<p>The world having grown old in these carnal errors, Jesus
+Christ came at the time foretold, but not with the expected
+glory; and thus men did not think it was He. After His death,
+Saint Paul<a name="FNanchor_248_252" id="FNanchor_248_252"></a><a href="#Footnote_248_252" class="fnanchor">[248]</a> came to teach men that all these things had happened
+in allegory; that the kingdom of God did not consist in the
+flesh, but in the spirit; that the enemies of men were not the
+Babylonians, but the passions; that God delighted not in temples
+made with hands, but in a pure and contrite heart; that the
+circumcision of the body was unprofitable, but that of the
+heart was needed; that Moses had not given them the bread
+from heaven, etc.<a name="FNanchor_249_253" id="FNanchor_249_253"></a><a href="#Footnote_249_253" class="fnanchor">[249]</a></p>
+
+<p>But God, not having desired to reveal these things to this
+people who were unworthy of them, and having nevertheless
+desired to foretell them, in order that they might be believed,
+foretold the time clearly, and expressed the things sometimes
+clearly, but very often in figures, in order that those who loved
+symbols might consider them, and those who loved what was
+symbolised might see it therein.</p>
+
+<p>All that tends not to charity is figurative.</p>
+
+<p>The sole aim of the Scripture is charity.</p>
+
+<p>All which tends not to the sole end is the type of it. For
+since there is only one end, all which does not lead to it in
+express terms is figurative.<span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span></p>
+
+<p>God thus varies that sole precept of charity to satisfy our
+curiosity, which seeks for variety, by that variety which still
+leads us to the one thing needful. For one thing alone is needful,<a name="FNanchor_250_254" id="FNanchor_250_254"></a><a href="#Footnote_250_254" class="fnanchor">[250]</a>
+and we love variety; and God satisfies both by these varieties,
+which lead to the one thing needful.</p>
+
+<p>The Jews have so much loved the shadows, and have so strictly
+expected them, that they have misunderstood the reality, when it
+came in the time and manner foretold.</p>
+
+<p>The Rabbis take the breasts of the Spouse<a name="FNanchor_251_255" id="FNanchor_251_255"></a><a href="#Footnote_251_255" class="fnanchor">[251]</a> for types, and all
+that does not express the only end they have, namely, temporal
+good.</p>
+
+<p>And Christians take even the Eucharist as a type of the glory
+at which they aim.</p>
+
+
+<h4><a name="p_670" id="p_670"></a>670</h4>
+
+<p>The Jews, who have been called to subdue nations and kings,
+have been the slaves of sin; and the Christians, whose calling
+has been to be servants and subjects, are free children.<a name="FNanchor_252_256" id="FNanchor_252_256"></a><a href="#Footnote_252_256" class="fnanchor">[252]</a></p>
+
+
+<h4><a name="p_671" id="p_671"></a>671</h4>
+
+<p><i>A formal point.</i>&mdash;When Saint Peter and the Apostles
+deliberated about abolishing circumcision, where it was a
+question of acting against the law of God, they did not heed the
+prophets, but simply the reception of the Holy Spirit in the
+persons uncircumcised.<a name="FNanchor_253_257" id="FNanchor_253_257"></a><a href="#Footnote_253_257" class="fnanchor">[253]</a></p>
+
+<p>They thought it more certain that God approved of those
+whom He filled with His Spirit, than it was that the law must be
+obeyed. They knew that the end of the law was only the
+Holy Spirit; and that thus, as men certainly had this without
+circumcision, it was not necessary.</p>
+
+
+<h4><a name="p_672" id="p_672"></a>672</h4>
+
+<p><i>Fac secundum exemplar quod tibi ostensum est in monte.</i><a name="FNanchor_254_258" id="FNanchor_254_258"></a><a href="#Footnote_254_258" class="fnanchor">[254]</a>&mdash;
+The Jewish religion then has been formed on its likeness to the
+truth of the Messiah; and the truth of the Messiah has been
+recognised by the Jewish religion, which was the type of it.</p>
+
+<p>Among the Jews the truth was only typified; in heaven it
+is revealed.</p>
+
+<p>In the Church it is hidden, and recognised by its resemblance
+to the type.</p>
+
+<p>The type has been made according to the truth, and the
+truth has been recognised according to the type.<span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span></p>
+
+<p>Saint Paul<a name="FNanchor_255_259" id="FNanchor_255_259"></a><a href="#Footnote_255_259" class="fnanchor">[255]</a> says himself that people will forbid to marry, and
+he himself speaks of it to the Corinthians in a way which is a
+snare. For if a prophet had said the one, and Saint Paul had
+then said the other, he would have been accused.</p>
+
+
+<h4><a name="p_673" id="p_673"></a>673</h4>
+
+<p><i>Typical.</i>&mdash;"Do all things according to the pattern which
+has been shown thee on the mount." On which Saint Paul
+says that the Jews have shadowed forth heavenly things.<a name="FNanchor_256_260" id="FNanchor_256_260"></a><a href="#Footnote_256_260" class="fnanchor">[256]</a></p>
+
+
+<h4><a name="p_674" id="p_674"></a>674</h4>
+
+<p>... And yet this Covenant, made to blind some and enlighten
+others, indicated in those very persons, whom it blinded, the
+truth which should be recognised by others. For the visible
+blessings which they received from God were so great and so
+divine, that He indeed appeared able to give them those that
+are invisible, and a Messiah.</p>
+
+<p>For nature is an image of Grace, and visible miracles are
+images of the invisible. <i>Ut sciatis ... tibi dico: Surge.</i></p>
+
+<p>Isaiah says that Redemption will be as the passage of the
+Red Sea.</p>
+
+<p>God has then shown by the deliverance from Egypt, and
+from the sea, by the defeat of kings, by the manna, by the
+whole genealogy of Abraham, that He was able to save, to
+send down bread from heaven, etc.; so that the people hostile
+to Him are the type and the representation of the very Messiah
+whom they know not, etc.</p>
+
+<p>He has then taught us at last that all these things were only
+types, and what is "true freedom," a "true Israelite," "true
+circumcision," "true bread from heaven," etc.</p>
+
+<p>In these promises each one finds what he has most at heart,
+temporal benefits or spiritual, God or the creatures; but with
+this difference, that those who therein seek the creatures find
+them, but with many contradictions, with a prohibition against
+loving them, with the command to worship God only, and to
+love Him only, which is the same thing, and, finally, that the
+Messiah came not for them; whereas those who therein seek God
+find Him, without any contradiction, with the command to love
+Him only, and that the Messiah came in the time foretold, to
+give them the blessings which they ask.</p>
+
+<p>Thus the Jews had miracles and prophecies, which they
+say fulfilled and the teaching of their law was to worship and<span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span>
+love God only; it was also perpetual. Thus it had all the marks
+of the true religion; and so it was. But the Jewish teaching
+must be distinguished from the teaching of the Jewish law.
+Now the Jewish teaching was not true, although it had miracles
+and prophecy and perpetuity, because it had not this other
+point of worshipping and loving God only.</p>
+
+
+<h4><a name="p_675" id="p_675"></a>675</h4>
+
+<p>The veil, which is upon these books for the Jews, is there also
+for evil Christians, and for all who do not hate themselves.</p>
+
+<p>But how well disposed men are to understand them and to
+know Jesus Christ, when they truly hate themselves!</p>
+
+
+<h4><a name="p_676" id="p_676"></a>676</h4>
+
+<p>A type conveys absence and presence, pleasure and pain.</p>
+
+<p>A cipher has a double meaning, one clear, and one in which
+it is said that the meaning is hidden.</p>
+
+
+<h4><a name="p_677" id="p_677"></a>677</h4>
+
+<p><i>Types.</i>&mdash;A portrait conveys absence and presence, pleasure
+and pain. The reality excludes absence and pain.</p>
+
+<p>To know if the law and the sacrifices are a reality or a type,
+we must see if the prophets, in speaking of these things, confined
+their view and their thought to them, so that they saw
+only the old covenant; or if they saw therein something else
+of which they were the representation, for in a portrait we see
+the thing figured. For this we need only examine what they
+say of them.</p>
+
+<p>When they say that it will be eternal, do they mean to speak
+of that covenant which they say will be changed; and so of the
+sacrifices, etc.?</p>
+
+<p>A cipher has two meanings. When we find out an important
+letter in which we discover a clear meaning, and in which it is
+nevertheless said that the meaning is veiled and obscure, that
+it is hidden, so that we might read the letter without seeing it,
+and interpret it without understanding it, what must we think
+but that here is a cipher with a double meaning, and the more
+so if we find obvious contradictions in the literal meaning? The
+prophets have clearly said that Israel would be always loved by
+God, and that the law would be eternal; and they have said that
+their meaning would not be understood, and that it was veiled.</p>
+
+<p>How greatly then ought we to value those who interpret the<span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span>
+cipher, and teach us to understand the hidden meaning, especially
+if the principles which they educe are perfectly clear and natural!
+This is what Jesus Christ did, and the Apostles. They broke
+the seal; He rent the veil, and revealed the spirit. They have
+taught us through this that the enemies of man are his passions;
+that the Redeemer would be spiritual, and His reign spiritual;
+that there would be two advents, one in lowliness to humble
+the proud, the other in glory to exalt the humble; that Jesus
+Christ would be both God and man.</p>
+
+
+<h4><a name="p_678" id="p_678"></a>678</h4>
+
+<p><i>Types.</i>&mdash;Jesus Christ opened their mind to understand the
+Scriptures.</p>
+
+<p>Two great revelations are these. (1) All things happened
+to them in types: <i>vere Isra&euml;lit&aelig;, vere liberi</i>, true bread from
+Heaven. (2) A God humbled to the Cross. It was necessary
+that Christ should suffer in order to enter into glory, "that He
+should destroy death through death."<a name="FNanchor_257_261" id="FNanchor_257_261"></a><a href="#Footnote_257_261" class="fnanchor">[257]</a> Two advents.</p>
+
+
+<h4><a name="p_679" id="p_679"></a>679</h4>
+
+<p><i>Types.</i>&mdash;When once this secret is disclosed, it is impossible not
+to see it. Let us read the Old Testament in this light, and let
+us see if the sacrifices were real; if the fatherhood of Abraham
+was the true cause of the friendship of God; and if the promised
+land was the true place of rest. No. They are therefore types.
+Let us in the same way examine all those ordained ceremonies,
+all those commandments which are not of charity, and we shall
+see that they are types.</p>
+
+<p>All these sacrifices and ceremonies were then either types or
+nonsense. Now these are things too clear, and too lofty, to be
+thought nonsense.</p>
+
+<p>To know if the prophets confined their view in the Old
+Testament, or saw therein other things.</p>
+
+
+<h4><a name="p_680" id="p_680"></a>680</h4>
+
+<p><i>Typical.</i>&mdash;The key of the cipher. <i>Veri adoratores.</i><a name="FNanchor_258_262" id="FNanchor_258_262"></a><a href="#Footnote_258_262" class="fnanchor">[258]</a>&mdash;<i>Ecce
+agnus Dei qui tollit peccata mundi</i>.<a name="FNanchor_259_263" id="FNanchor_259_263"></a><a href="#Footnote_259_263" class="fnanchor">[259]</a></p>
+
+
+<h4><a name="p_681" id="p_681"></a>681</h4>
+
+<p>Is. i, 21. Change of good into evil, and the vengeance of
+God. Is. x, I; xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9;
+xl, 17; xli, 26; xliii, 13.</p>
+
+<p>Jer. xi, 21; xv, 12; xvii, 9. <i>Pravum est cor omnium et<span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span>
+incrustabile; quis cognoscet illud?</i> that is to say, Who can know
+all its evil? For it is already known to be wicked. <i>Ego dominus</i>,
+etc.&mdash;vii, 14, <i>Faciam domui huic</i>, etc. Trust in external
+sacrifices&mdash;vii, 22, <i>Quia non sum locutus</i>, etc. Outward
+sacrifice is not the essential point&mdash;xi, 13, <i>Secundum numerum</i>,
+etc. A multitude of doctrines.</p>
+
+<p>Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35;
+iv, 22-24; v, 4, 29-31; vi, 16; xxiii, 15-17.</p>
+
+
+<h4><a name="p_682" id="p_682"></a>682</h4>
+
+<p><i>Types</i>,&mdash;The letter kills. All happened in types. Here is
+the cipher which Saint Paul gives us. Christ must suffer. An
+humiliated God. Circumcision of the heart, true fasting, true
+sacrifice, a true temple. The prophets have shown that all
+these must be spiritual.</p>
+
+<p>Not the meat which perishes, but that which does not perish.</p>
+
+<p>"Ye shall be free indeed."<a name="FNanchor_260_264" id="FNanchor_260_264"></a><a href="#Footnote_260_264" class="fnanchor">[260]</a> Then the other freedom was only
+a type of freedom.</p>
+
+<p>"I am the true bread from Heaven."<a name="FNanchor_261_265" id="FNanchor_261_265"></a><a href="#Footnote_261_265" class="fnanchor">[261]</a></p>
+
+
+<h4><a name="p_683" id="p_683"></a>683</h4>
+
+<p><i>Contradiction.</i>&mdash;We can only describe a good character by
+reconciling all contrary qualities, and it is not enough to keep
+up a series of harmonious qualities, without reconciling contradictory
+ones. To understand the meaning of an author, we must
+make all the contrary passages agree.</p>
+
+<p>Thus, to understand Scripture, we must have a meaning in
+which all the contrary passages are reconciled. It is not enough
+to have one which suits many concurring passages; but it is
+necessary to have one which reconciles even contradictory
+passages.</p>
+
+<p>Every author has a meaning in which all the contradictory
+passages agree, or he has no meaning at all. We cannot affirm
+the latter of Scripture and the prophets; they undoubtedly are
+full of good sense. We must then seek for a meaning which
+reconciles all discrepancies.</p>
+
+<p>The true meaning then is not that of the Jews; but in Jesus
+Christ all the contradictions are reconciled.</p>
+
+<p>The Jews could not reconcile the cessation of the royalty and
+principality, foretold by Hosea, with the prophecy of Jacob.</p>
+
+<p>If we take the law, the sacrifices, and the kingdom as realities,
+we cannot reconcile all the passages. They must then necessarily<span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span>
+be only types. We cannot even reconcile the passages of the
+same author, nor of the same book, nor sometimes of the same
+chapter, which indicates copiously what was the meaning of
+the author. As when Ezekiel, chap, xx, says that man will
+not live by the commandments of God and will live by them.</p>
+
+
+<h4><a name="p_684" id="p_684"></a>684</h4>
+
+<p><i>Types.</i>&mdash;If the law and the sacrifices are the truth, it must
+please God, and must not displease Him. If they are types,
+they must be both pleasing and displeasing.</p>
+
+<p>Now in all the Scripture they are both pleasing and displeasing.
+It is said that the law shall be changed; that the sacrifice shall
+be changed; that they shall be without law, without a prince,
+and without a sacrifice; that a new covenant shall be made;
+that the law shall be renewed; that the precepts which they have
+received are not good; that their sacrifices are abominable;
+that God has demanded none of them.</p>
+
+<p>It is said, on the contrary, that the law shall abide for ever;
+that this covenant shall be for ever; that sacrifice shall be eternal;
+that the sceptre shall never depart from among them, because it
+shall not depart from them till the eternal King comes.</p>
+
+<p>Do all these passages indicate what is real? No. Do they
+then indicate what is typical? No, but what is either real or
+typical. But the first passages, excluding as they do reality,
+indicate that all this is only typical.</p>
+
+<p>All these passages together cannot be applied to reality; all
+can be said to be typical; therefore they are not spoken of reality,
+but of the type.</p>
+
+<p><i>Agnus occisus est ab origine mundi.</i><a name="FNanchor_262_266" id="FNanchor_262_266"></a><a href="#Footnote_262_266" class="fnanchor">[262]</a> A sacrificing judge.</p>
+
+
+<h4><a name="p_685" id="p_685"></a>685</h4>
+
+<p><i>Contradictions.</i>&mdash;The sceptre till the Messiah&mdash;without king
+or prince.</p>
+
+<p>The eternal law&mdash;changed.</p>
+
+<p>The eternal covenant&mdash;a new covenant.</p>
+
+<p>Good laws&mdash;bad precepts. Ezekiel.</p>
+
+
+<h4><a name="p_686" id="p_686"></a>686</h4>
+
+<p><i>Types.</i>&mdash;When the word of God, which is really true, is false
+literally, it is true spiritually. <i>Sede a dextris meis:</i><a name="FNanchor_263_267" id="FNanchor_263_267"></a><a href="#Footnote_263_267" class="fnanchor">[263]</a> this is false
+literally, therefore it is true spiritually.</p>
+
+<p>In these expressions, God is spoken of after the manner of<span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span>
+men; and this means nothing else but that the intention which
+men have in giving a seat at their right hand, God will have also.
+It is then an indication of the intention of God, not of His manner
+of carrying it out.</p>
+
+<p>Thus when it is said, "God has received the odour of your
+incense, and will in recompense give you a rich land," that is
+equivalent to saying that the same intention which a man
+would have, who, pleased with your perfumes, should in recompense
+give you a rich land, God will have towards you, because
+you have had the same intention as a man has towards him
+to whom he presents perfumes. So <i>iratus est</i>, a "jealous
+God,"<a name="FNanchor_264_268" id="FNanchor_264_268"></a><a href="#Footnote_264_268" class="fnanchor">[264]</a> etc. For, the things of God being inexpressible, they
+cannot be spoken of otherwise, and the Church makes use of
+them even to-day: <i>Quia confortavil seras</i>,<a name="FNanchor_265_269" id="FNanchor_265_269"></a><a href="#Footnote_265_269" class="fnanchor">[265]</a> etc.</p>
+
+<p>It is not allowable to attribute to Scripture the meaning
+which is not revealed to us that it has. Thus, to say that the
+closed <i>mem</i><a name="FNanchor_266_270" id="FNanchor_266_270"></a><a href="#Footnote_266_270" class="fnanchor">[266]</a> of Isaiah signifies six hundred, has not been revealed.
+It might be said that the final <i>tsade</i> and <i>he deficientes</i> may
+signify mysteries. But it is not allowable to say so, and still
+less to say this is the way of the philosopher's stone. But we
+say that the literal meaning is not the true meaning, because
+the prophets have themselves said so.</p>
+
+
+<h4><a name="p_687" id="p_687"></a>687</h4>
+
+<p>I do not say that the <i>mem</i> is mystical.</p>
+
+
+<h4><a name="p_688" id="p_688"></a>688</h4>
+
+<p>Moses (Deut. xxx) promises that God will circumcise their
+heart to render them capable of loving Him.</p>
+
+
+<h4><a name="p_689" id="p_689"></a>689</h4>
+
+<p>One saying of David, or of Moses, as for instance that "God
+will circumcise the heart," enables us to judge of their spirit.
+If all their other expressions were ambiguous, and left us in
+doubt whether they were philosophers or Christians, one saying
+of this kind would in fact determine all the rest, as one sentence
+of Epictetus decides the meaning of all the rest to be the opposite.
+So far ambiguity exists, but not afterwards.</p>
+
+
+<h4><a name="p_690" id="p_690"></a>690</h4>
+
+<p>If one of two persons, who are telling silly stories, uses language
+with a double meaning, understood in his own circle, while the<span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span>
+other uses it with only one meaning, any one not in the secret,
+who hears them both talk in this manner, will pass upon them
+the same judgment. But if afterwards, in the rest of their conversation
+one says angelic things, and the other always dull
+commonplaces, he will judge that the one spoke in mysteries,
+and not the other; the one having sufficiently shown that he is
+incapable of such foolishness, and capable of being mysterious;
+and the other that he is incapable of mystery, and capable of
+foolishness.</p>
+
+<p>The Old Testament is a cipher.</p>
+
+
+<h4><a name="p_691" id="p_691"></a>691</h4>
+
+<p>There are some that see clearly that man has no other enemy
+than lust, which turns him from God, and not God; and that he
+has no other good than God, and not a rich land. Let those who
+believe that the good of man is in the flesh, and evil in what
+turns him away from sensual pleasures, [<i>satiate</i>] themselves
+with them, and [<i>die</i>] in them. But let those who seek God
+with all their heart, who are only troubled at not seeing Him,
+who desire only to possess Him, and have as enemies only
+those who turn them away from Him, who are grieved at seeing
+themselves surrounded and overwhelmed with such enemies,
+take comfort. I proclaim to them happy news. There exists
+a Redeemer for them. I shall show Him to them. I shall
+show that there is a God for them. I shall not show Him to
+others. I shall make them see that a Messiah has been promised,
+who should deliver them from their enemies, and that One has
+come to free them from their iniquities, but not from their
+enemies.</p>
+
+<p>When David foretold that the Messiah would deliver His
+people from their enemies, one can believe that in the flesh these
+would be the Egyptians; and then I cannot show that the
+prophecy was fulfilled. But one can well believe also that the
+enemies would be their sins; for indeed the Egyptians were not
+their enemies, but their sins were so. This word, enemies, is
+therefore ambiguous. But if he says elsewhere, as he does,
+that He will deliver His people from their sins, as indeed do
+Isaiah and others, the ambiguity is removed, and the double
+meaning of enemies is reduced to the simple meaning of iniquities.
+For if he had sins in his mind, he could well denote them as
+enemies; but if he thought of enemies, he could not designate
+them as iniquities.<span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span></p>
+
+<p>Now Moses, David, and Isaiah used the same terms. Who
+will say then that they have not the same meaning, and that
+David's meaning, which is plainly iniquities when he spoke of
+enemies, was not the same as [<i>that of</i>] Moses when speaking
+of enemies?</p>
+
+<p>Daniel (ix) prays for the deliverance of the people from the
+captivity of their enemies. But he was thinking of sins, and,
+to show this, he says that Gabriel came to tell him that his prayer
+was heard, and that there were only seventy weeks to wait, after
+which the people would be freed from iniquity, sin would have
+an end, and the Redeemer, the Holy of Holies, would bring
+<i>eternal</i> justice, not legal, but eternal.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span></p>
+<h2><a name="SECTION_XI" id="SECTION_XI"></a>SECTION XI</h2>
+
+<h3>THE PROPHECIES</h3>
+
+
+<h4><a name="p_692" id="p_692"></a>692</h4>
+
+<p>When I see the blindness and the wretchedness of man, when
+I regard the whole silent universe, and man without light, left
+to himself, and, as it were, lost in this corner of the universe,
+without knowing who has put him there, what he has come to
+do, what will become of him at death, and incapable of all
+knowledge, I become terrified, like a man who should be carried
+in his sleep to a dreadful desert island, and should awake without
+knowing where he is, and without means of escape. And
+thereupon I wonder how people in a condition so wretched do
+not fall into despair. I see other persons around me of a like
+nature. I ask them if they are better informed than I am.
+They tell me that they are not. And thereupon these wretched
+and lost beings, having looked around them, and seen some
+pleasing objects, have given and attached themselves to them.
+For my own part, I have not been able to attach myself to them,
+and, considering how strongly it appears that there is something
+else than what I see, I have examined whether this God has not
+left some sign of Himself.</p>
+
+<p>I see many contradictory religions, and consequently all false
+save one. Each wants to be believed on its own authority, and
+threatens unbelievers. I do not therefore believe them. Every
+one can say this; every one can call himself a prophet. But I
+see that Christian religion wherein prophecies are fulfilled; and
+that is what every one cannot do.</p>
+
+<h4><a name="p_693" id="p_693"></a>693</h4>
+
+<p>And what crowns all this is prediction, so that it should not
+be said that it is chance which has done it.</p>
+
+<p>Whosoever, having only a week to live, will not find out
+that it is expedient to believe that all this is not a stroke of
+chance ...</p>
+
+<p>Now, if the passions had no hold on us, a week and a hundred
+years would amount to the same thing.<span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span></p>
+
+
+<h4><a name="p_694" id="p_694"></a>694</h4>
+
+<p><i>Prophecies.</i>&mdash;Great Pan is dead.<a name="FNanchor_267_271" id="FNanchor_267_271"></a><a href="#Footnote_267_271" class="fnanchor">[267]</a></p>
+
+
+<h4><a name="p_695" id="p_695"></a>695</h4>
+
+<p><i>Susceperunt verbum cum omni aviditate, scrutantes Scripturas,
+si ita se haberent.</i><a name="FNanchor_268_272" id="FNanchor_268_272"></a><a href="#Footnote_268_272" class="fnanchor">[268]</a></p>
+
+
+<h4><a name="p_696" id="p_696"></a>696</h4>
+
+<p><i>Prodita lege.</i>&mdash;<i>Impleta cerne.</i>&mdash;<i>Implenda collige.</i></p>
+
+
+<h4><a name="p_697" id="p_697"></a>697</h4>
+
+<p>We understand the prophecies only when we see the events
+happen. Thus the proofs of retreat, discretion, silence, etc. are
+proofs only to those who know and believe them.</p>
+
+<p>Joseph so internal in a law so external.</p>
+
+<p>Outward penances dispose to inward, as humiliations to
+humility. Thus the ...</p>
+
+
+<h4><a name="p_698" id="p_698"></a>698</h4>
+
+<p>The synagogue has preceded the church; the Jews, the
+Christians. The prophets have foretold the Christians; Saint
+John, Jesus Christ.</p>
+
+
+<h4><a name="p_699" id="p_699"></a>699</h4>
+
+<p>It is glorious to see with the eyes of faith the history of Herod
+and of C&aelig;sar.</p>
+
+
+<h4><a name="p_700" id="p_700"></a>700</h4>
+
+<p>The zeal of the Jews for their law and their temple (Josephus,
+and Philo the Jew, <i>Ad Ca&iuml;um</i>). What other people had such a
+zeal? It was necessary they should have it.</p>
+
+<p>Jesus Christ foretold as to the time and the state of the world.
+The ruler taken from the thigh,<a name="FNanchor_269_273" id="FNanchor_269_273"></a><a href="#Footnote_269_273" class="fnanchor">[269]</a> and the fourth monarchy. How
+lucky we are to see this light amidst this darkness!</p>
+
+<p>How fine it is to see, with the eyes of faith, Darius and Cyrus,
+Alexander, the Romans, Pompey and Herod working, without
+knowing it, for the glory of the Gospel!</p>
+
+
+<h4><a name="p_701" id="p_701"></a>701</h4>
+
+<p>Zeal of the Jewish people for the law, especially after there
+were no more prophets.<span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span></p>
+
+
+<h4><a name="p_702" id="p_702"></a>702</h4>
+
+<p>While the prophets were for maintaining the law, the people
+were indifferent. But since there have been no more prophets,
+zeal has succeeded them.</p>
+
+
+<h4><a name="p_703" id="p_703"></a>703</h4>
+
+<p>The devil troubled the zeal of the Jews before Jesus Christ,
+because he would have been their salvation, but not since.</p>
+
+<p>The Jewish people scorned by the Gentiles; the Christian
+people persecuted.</p>
+
+
+<h4><a name="p_704" id="p_704"></a>704</h4>
+
+<p><i>Proof.</i>&mdash;Prophecies with their fulfilment; what has preceded
+and what has followed Jesus Christ.</p>
+
+
+<h4><a name="p_705" id="p_705"></a>705</h4>
+
+<p>The prophecies are the strongest proof of Jesus Christ. It
+is for them also that God has made most provision; for the event
+which has fulfilled them is a miracle existing since the birth of
+the Church to the end. So God has raised up prophets during
+sixteen hundred years, and, during four hundred years afterwards,
+He has scattered all these prophecies among all the Jews,
+who carried them into all parts of the world. Such was the
+preparation for the birth of Jesus Christ, and, as His Gospel
+was to be believed by all the world, it was not only necessary
+that there should be prophecies to make it believed, but that
+these prophecies should exist throughout the whole world, in
+order to make it embraced by the whole world.</p>
+
+
+<h4><a name="p_706" id="p_706"></a>706</h4>
+
+<p>But it was not enough that the prophecies should exist. It
+was necessary that they should be distributed throughout all
+places, and preserved throughout all times. And in order that
+this agreement might not be taken for an effect of chance, it was
+necessary that this should be foretold.</p>
+
+<p>It is far more glorious for the Messiah that the Jews should
+be the spectators, and even the instruments of His glory, besides
+that God had reserved them.</p>
+
+
+<h4><a name="p_707" id="p_707"></a>707</h4>
+
+<p><i>Prophecies.</i>&mdash;The time foretold by the state of the Jewish
+people, by the state of the heathen, by the state of the temple,
+by the number of years.<span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p>
+
+
+<h4><a name="p_708" id="p_708"></a>708</h4>
+
+<p>One must be bold to predict the same thing in so many ways.
+It was necessary that the four idolatrous or pagan monarchies,
+the end of the kingdom of Judah, and the seventy weeks, should
+happen at the same time, and all this before the second temple
+was destroyed.</p>
+
+
+<h4><a name="p_709" id="p_709"></a>709</h4>
+
+<p><i>Prophecies.</i>&mdash;If one man alone had made a book of predictions
+about Jesus Christ, as to the time and the manner, and Jesus
+Christ had come in conformity to these prophecies, this fact
+would have infinite weight.</p>
+
+<p>But there is much more here. Here is a succession of men
+during four thousand years, who, consequently and without
+variation, come, one after another, to foretell this same event.
+Here is a whole people who announce it, and who have existed
+for four thousand years, in order to give corporate testimony
+of the assurances which they have, and from which they cannot
+be diverted by whatever threats and persecutions people may
+make against them. This is far more important.</p>
+
+
+<h4><a name="p_710" id="p_710"></a>710</h4>
+
+<p><i>Predictions of particular things.</i>&mdash;They were strangers in
+Egypt, without any private property, either in that country or
+elsewhere. [There was not the least appearance, either of the
+royalty which had previously existed so long, or of that supreme
+council of seventy judges which they called the <i>Sanhedrin</i>, and
+which, having been instituted by Moses, lasted to the time of
+Jesus Christ. All these things were as far removed from their
+state at that time as they could be], when Jacob, dying, and
+blessing his twelve children, declared to them, that they would
+be proprietors of a great land, and foretold in particular to the
+family of Judah, that the kings, who would one day rule them,
+should be of his race; and that all his brethren should be their
+subjects; [and that even the Messiah, who was to be the
+expectation of nations, should spring from him; and that the
+kingship should not be taken away from Judah, nor the ruler
+and law-giver of his descendants, till the expected Messiah
+should arrive in his family].</p>
+
+<p>This same Jacob, disposing of this future land as though he
+had been its ruler, gave a portion to Joseph more than to the
+others. "I give you," said he, "one part more than to your<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span>
+brothers." And blessing his two children, Ephraim and
+Manasseh, whom Joseph had presented to him, the elder,
+Manasseh, on his right, and the young Ephraim on his left, he
+put his arms crosswise, and placing his right hand on the head
+of Ephraim, and his left on Manasseh, he blessed them in this
+manner. And, upon Joseph's representing to him that he was
+preferring the younger, he replied to him with admirable resolution:
+"I know it well, my son; but Ephraim will increase more
+than Manasseh." This has been indeed so true in the result,
+that, being alone almost as fruitful as the two entire lines which
+composed a whole kingdom, they have been usually called by the
+name of Ephraim alone.</p>
+
+<p>This same Joseph, when dying, bade his children carry his
+bones with them when they should go into that land, to which
+they only came two hundred years afterwards.</p>
+
+<p>Moses, who wrote all these things so long before they happened,
+himself assigned to each family portions of that land before they
+entered it, as though he had been its ruler. [In fact he declared
+that God was to raise up from their nation and their race a
+prophet, of whom he was the type; and he foretold them exactly
+all that was to happen to them in the land which they were to
+enter after his death, the victories which God would give them,
+their ingratitude towards God, the punishments which they
+would receive for it, and the rest of their adventures.] He
+gave them judges who should make the division. He prescribed
+the entire form of political government which they
+should observe, the cities of refuge which they should build,
+and ...</p>
+
+
+<h4><a name="p_711" id="p_711"></a>711</h4>
+
+<p>The prophecies about particular things are mingled with
+those about the Messiah, so that the prophecies of the Messiah
+should not be without proofs, nor the special prophecies without
+fruit.</p>
+
+
+<h4><a name="p_712" id="p_712"></a>712</h4>
+
+<p><i>Perpetual captivity of the Jews.</i>&mdash;Jer. xi, 11: "I will bring
+evil upon Judah from which they shall not be able to escape."</p>
+
+<p><i>Types.</i>&mdash;Is. v: "The Lord had a vineyard, from which He
+looked for grapes; and it brought forth only wild grapes. I
+will therefore lay it waste, and destroy it; the earth shall only
+bring forth thorns, and I will forbid the clouds from <i>[raining]</i>
+upon it. The vineyard of the Lord is the house of Israel, and<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span>
+the men of Judah His pleasant plant. I looked that they should
+do justice, and they bring forth only iniquities."</p>
+
+<p>Is. viii: "Sanctify the Lord with fear and trembling; let
+Him be your only dread, and He shall be to you for a sanctuary,
+but for a stone of stumbling and a rock of offence to both the
+houses of Israel, for a gin and for a snare to the inhabitants of
+Jerusalem; and many among them shall stumble against that
+stone, and fall, and be broken, and be snared, and perish. Hide
+my words, and cover my law for my disciples.</p>
+
+<p>"I will then wait in patience upon the Lord that hideth and
+concealeth Himself from the house of Jacob."</p>
+
+<p>Is. xxix: "Be amazed and wonder, people of Israel; stagger
+and stumble, and be drunken, but not with wine; stagger, but
+not with strong drink. For the Lord hath poured out upon
+you the spirit of deep sleep. He will close your eyes; He will
+cover your princes and your prophets that have visions."
+(Daniel xii: "The wicked shall not understand, but the wise
+shall understand." Hosea, the last chapter, the last verse,
+after many temporal blessings, says: "Who is wise, and he shall
+understand these things, etc.?") "And the visions of all the
+prophets are become unto you as a sealed book, which men
+deliver to one that is learned, and who can read; and he saith,
+I cannot read it, for it is sealed. And when the book is delivered
+to them that are not learned, they say I am not learned.</p>
+
+<p>"Wherefore the Lord said, Forasmuch as this people with
+their lips do honour me, but have removed their heart far from
+me,"&mdash;there is the reason and the cause of it; for if they adored
+God in their hearts, they would understand the prophecies,&mdash;
+"and their fear towards me is taught by the precept of man.
+Therefore, behold, I will proceed to do a marvellous work among
+this people, even a marvellous work and a wonder; for the
+wisdom of their wise men shall perish, and their understanding
+shall be [hid]."</p>
+
+<p><i>Prophecies. Proofs of Divinity.</i>&mdash;Is. xli: "Shew the things
+that are to come hereafter, that we may know that ye are gods:
+we will incline our heart unto your words. Teach us the things
+that have been at the beginning, and declare us things for to
+come.</p>
+
+<p>"By this we shall know that ye are gods. Yea, do good or
+do evil, if you can. Let us then behold it and reason together.
+Behold, ye are of nothing, and only an abomination, etc.
+Who," (among contemporary writers), "hath declared from the<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span>
+beginning that we may know of the things done from the
+beginning and origin? that we may say, You are righteous.
+There is none that teacheth us, yea, there is none that
+declareth the future."</p>
+
+<p>Is. xlii: "I am the Lord, and my glory will I not give to
+another. I have foretold the things which have come to pass,
+and things that are to come do I declare. Sing unto God a new
+song in all the earth.</p>
+
+<p>"Bring forth the blind people that have eyes and see not,
+and the deaf that have ears and hear not. Let all the nations
+be gathered together. Who among them can declare this, and
+shew us former things, and things to come? Let them bring
+forth their witnesses, that they may be justified; or let them
+hear, and say, It is truth.</p>
+
+<p>"Ye are my witnesses, saith the Lord, and my servant whom
+I have chosen; that ye may know and believe me, and understand
+that I am He.</p>
+
+<p>"I have declared, and have saved, and I alone have done
+wonders before your eyes: ye are my witnesses, said the Lord,
+that I am God.</p>
+
+<p>"For your sake I have brought down the forces of the Babylonians.
+I am the Lord, your Holy One and creator.</p>
+
+<p>"I have made a way in the sea, and a path in the mighty
+waters. I am He that drowned and destroyed for ever the
+mighty enemies that have resisted you.</p>
+
+<p>"Remember ye not the former things, neither consider the
+things of old.</p>
+
+<p>"Behold, I will do a new thing; now it shall spring forth;
+shall ye not know it? I will even make a way in the wilderness,
+and rivers in the desert.</p>
+
+<p>"This people have I formed for myself; I have established
+them to shew forth my praise, etc.</p>
+
+<p>"I, even I, am He that blotteth out thy transgressions for
+mine own sake, and will not remember thy sins. Put in
+remembrance your ingratitude: see thou, if thou mayest be
+justified. Thy first father hath sinned, and thy teachers have
+transgressed against me."</p>
+
+<p>Is. xliv: "I am the first, and I am the last, saith the Lord.
+Let him who will equal himself to me, declare the order of
+things since I appointed the ancient people, and the things that
+are coming. Fear ye not: have I not told you all these things?
+Ye are my witnesses."<span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span></p>
+
+<p><i>Prophecy of Cyrus.</i>&mdash;Is. xlv, 4: "For Jacob's sake, mine elect,
+I have called thee by thy name."</p>
+
+<p>Is. xlv, 21: "Come and let us reason together. Who hath
+declared this from ancient time? Who hath told it from that
+time? Have not I, the Lord?"</p>
+
+<p>Is. xlvi: "Remember the former things of old, and know
+there is none like me, declaring the end from the beginning, and
+from ancient times the things that are not yet done, saying,
+My counsel shall stand, and I will do all my pleasure."</p>
+
+<p>Is. xlii: "Behold, the former things are come to pass, and
+new things do I declare; before they spring forth I tell you of
+them."</p>
+
+<p>Is. xlviii, 3: "I have declared the former things from the
+beginning; I did them suddenly; and they came to pass. Because
+I know that thou art obstinate, that thy spirit is rebellious, and
+thy brow brass; I have even declared it to thee before it came to
+pass: lest thou shouldst say that it was the work of thy gods,
+and the effect of their commands.</p>
+
+<p>"Thou hast seen all this; and will not ye declare it? I have
+shewed thee new things from this time, even hidden things,
+and thou didst not know them. They are created now, and not
+from the beginning; I have kept them hidden from thee; lest
+thou shouldst say, Behold, I knew them.</p>
+
+<p>"Yea, thou knewest not; yea, thou heardest not; yea, from
+that time that thine ear was not opened: for I knew that thou
+couldst deal very treacherously, and wast called a transgressor
+from the womb."</p>
+
+<p><i>Reprobation of the Jews and conversion of the Gentiles.</i>&mdash;Is.
+lxv: "I am sought of them that asked not for me; I am
+found of them that sought me not; I said, Behold me, behold
+me, behold me, unto a nation that did not call upon my name.</p>
+
+<p>"I have spread out my hands all the day unto an unbelieving
+people, which walketh in a way that was not good, after their
+own thoughts; a people that provoketh me to anger continually
+by the sins they commit in my face; that sacrificeth to idols, etc.</p>
+
+<p>"These shall be scattered like smoke in the day of my
+wrath, etc.</p>
+
+<p>"Your iniquities, and the iniquities of your fathers, will I
+assemble together, and will recompense you for all according
+to your works.</p>
+
+<p>"Thus saith the Lord, As the new wine is found in the cluster,
+and one saith, Destroy it not, for a blessing is in it [and the<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span>
+promise of fruit]: for my servants' sake I will not destroy all
+Israel.</p>
+
+<p>"Thus I will bring forth a seed out of Jacob and out of Judah,
+an inheritor of my mountains, and mine elect and my servants
+shall inherit it, and my fertile and abundant plains; but I will
+destroy all others, because you have forgotten your God to
+serve strange gods. I called, and ye did not answer; I spake,
+and ye did not hear; and ye did choose the thing which I forbade.</p>
+
+<p>"Therefore thus saith the Lord, Behold, my servants shall
+eat, but ye shall be hungry; my servants shall rejoice, but ye
+shall be ashamed; my servants shall sing for joy of heart, but
+ye shall cry and howl for vexation of spirit.</p>
+
+<p>"And ye shall leave your name for a curse unto my chosen:
+for the Lord shall slay thee, and call His servants by another
+name, that he who blesseth himself in the earth shall bless
+himself in God, etc., because the former troubles are forgotten.</p>
+
+<p>"For, behold, I create new heavens and a new earth; and the
+former things shall not be remembered, nor come into mind.</p>
+
+<p>"But be ye glad and rejoice for ever in that which I create;
+for, behold, I create Jerusalem a rejoicing, and her people a joy.</p>
+
+<p>"And I will rejoice in Jerusalem and joy in my people; and the
+voice of weeping shall no more be heard in her, nor the voice
+of crying.</p>
+
+<p>"Before they call, I will answer; and while they are yet
+speaking, I will hear. The wolf and the lamb shall feed together,
+and the lion shall eat straw like the bullock; and dust shall be
+the serpent's meat. They shall not hurt nor destroy in all my
+holy mountain."</p>
+
+<p>Is. lvi, 3: "Thus saith the Lord, Keep ye judgment, and do
+justice: for my salvation is near to come, and my righteousness
+to be revealed.</p>
+
+<p>"Blessed is the man that doeth this, that keepeth the Sabbath,
+and keepeth his hand from doing any evil.</p>
+
+<p>"Neither let the strangers that have joined themselves to me,
+say, God will separate me from His people. For thus saith the
+Lord: Whoever will keep my Sabbath, and choose the things
+that please me, and take hold of my covenant; even unto them
+will I give in mine house a place and a name better than that
+of sons and of daughters: I will give them an everlasting name,
+that shall not be cut off."</p>
+
+<p>Is. lix, 9: "Therefore for our iniquities is justice far from us:
+we wait for light, but behold obscurity; for brightness, but we<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span>
+walk in darkness. We grope for the wall like the blind; we
+stumble at noon day as in the night: we are in desolate places
+as dead men.</p>
+
+<p>"We roar all like bears, and mourn sore like doves; we look
+for judgment, but there is none; for salvation, but it is far
+from us."</p>
+
+<p>Is. lxvi, 18: "But I know their works and their thoughts;
+it shall come that I will gather all nations and tongues, and they
+shall see my glory.</p>
+
+<p>"And I will set a sign among them, and I will send those
+that escape of them unto the nations, to Africa, to Lydia, to
+Italy, to Greece, and to the people that have not heard my
+fame, neither have seen my glory. And they shall bring your
+brethren."</p>
+
+<p>Jer. vii. <i>Reprobation of the Temple</i>: "Go ye unto Shiloth,
+where I set my name at the first, and see what I did to it for the
+wickedness of my people. And now, because ye have done all
+these works, saith the Lord, I will do unto this house, wherein
+my name is called upon, wherein ye trust, and unto the place
+which I gave to your priests, as I have done to Shiloth." (For
+I have rejected it, and made myself a temple elsewhere.)</p>
+
+<p>"And I will cast you out of my sight, as I have cast out all
+your brethren, even the seed of Ephraim." (Rejected for ever.)
+"Therefore pray not for this people."</p>
+
+<p>Jer. vii, 22: "What avails it you to add sacrifice to sacrifice?
+For I spake not unto your fathers, when I brought them out
+of the land of Egypt, concerning burnt offerings or sacrifices.
+But this thing commanded I them, saying, Obey and be faithful
+to my commandments, and I will be your God, and ye shall be
+my people." (It was only after they had sacrificed to the golden
+calf that I gave myself sacrifices to turn into good an evil custom.)</p>
+
+<p>Jer. vii, 4: "Trust ye not in lying words, saying, The temple
+of the Lord, the temple of the Lord, the temple of the Lord,
+are these."</p>
+
+
+<h4><a name="p_713" id="p_713"></a>713</h4>
+
+<p>The Jews witnesses for God. Is. xliii, 9; xliv, 8.</p>
+
+<p><i>Prophecies fulfilled.</i>&mdash;I Kings xiii, 2.&mdash;I Kings xxiii, 16.&mdash;
+Joshua vi, 26.&mdash;I Kings xvi, 34.&mdash;Deut. xxiii.</p>
+
+<p>Malachi i, II. The sacrifice of the Jews rejected, and the
+sacrifice of the heathen, (even out of Jerusalem,) and in all
+places.<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span></p>
+
+<p>Moses, before dying, foretold the calling of the Gentiles, Deut.
+xxxii, 21, and the reprobation of the Jews.</p>
+
+<p>Moses foretold what would happen to each tribe.</p>
+
+<p><i>Prophecy.</i>&mdash;"Your name shall be a curse unto mine elect,
+and I will give them another name."</p>
+
+<p>"Make their heart fat,"<a name="FNanchor_270_274" id="FNanchor_270_274"></a><a href="#Footnote_270_274" class="fnanchor">[270]</a> and how? by flattering their lust
+and making them hope to satisfy it.</p>
+
+
+<h4><a name="p_714" id="p_714"></a>714</h4>
+
+<p><i>Prophecy.</i>&mdash;Amos and Zechariah. They have sold the just
+one, and therefore will not be recalled.&mdash;Jesus Christ betrayed.</p>
+
+<p>They shall no more remember Egypt. See Is. xliii, 16, 17,
+18, 19. Jer. xxiii, 6, 7.</p>
+
+<p><i>Prophecy.</i>&mdash;The Jews shall be scattered abroad. Is. xxvii, 6.&mdash;A
+new law, Jerem. xxxi, 32.</p>
+
+<p>Malachi. <i>Grotius.</i>&mdash;The second temple glorious.&mdash;Jesus
+Christ will come. Haggai ii, 7, 8, 9, 10.</p>
+
+<p>The calling of the Gentiles. Joel ii, 28. Hosea ii, 24. Deut.
+xxxii, 21. Malachi i, 11.</p>
+
+
+<h4><a name="p_715" id="p_715"></a>715</h4>
+
+<p>Hosea iii.&mdash;Is. xlii, xlviii, liv, lx, lxi, last verse. "I foretold
+it long since that they might know that it is I." Jaddus to
+Alexander.</p>
+
+
+<h4><a name="p_716" id="p_716"></a>716</h4>
+
+<p>[<i>Prophecies.</i>&mdash;The promise that David will always have
+descendants. Jer. xiii, 13.]</p>
+
+
+<h4><a name="p_717" id="p_717"></a>717</h4>
+
+<p>The eternal reign of the race of David, 2 Chron., by all the
+prophecies, and with an oath. And it was not temporally
+fulfilled. Jer. xxiii, 20.</p>
+
+<h4><a name="p_718" id="p_718"></a>718</h4>
+
+<p>We might perhaps think that, when the prophets foretold
+that the sceptre should not depart from Judah until the eternal
+King came, they spoke to flatter the people, and that their
+prophecy was proved false by Herod. But to show that this
+was not their meaning, and that, on the contrary, they knew
+well that this temporal kingdom should cease, they said that
+they would be without a king and without a prince, and for a
+long time. Hosea iii, 4.<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span></p>
+
+
+<h4><a name="p_719" id="p_719"></a>719</h4>
+
+<p><i>Non habemus regem nisi C&aelig;sarem.</i><a name="FNanchor_271_275" id="FNanchor_271_275"></a><a href="#Footnote_271_275" class="fnanchor">[271]</a> Therefore Jesus Christ
+was the Messiah, since they had no longer any king but a
+stranger, and would have no other.</p>
+
+
+<h4><a name="p_720" id="p_720"></a>720</h4>
+
+<p>We have no king but C&aelig;sar.</p>
+
+
+<h4><a name="p_721" id="p_721"></a>721</h4>
+
+<p>Daniel ii: "All thy soothsayers and wise men cannot shew
+unto thee the secret which thou hast demanded. But there is
+a God in heaven who can do so, and that hath revealed to thee
+in thy dream what shall be in the latter days," (This dream
+must have caused him much misgiving.)</p>
+
+<p>"And it is not by my own wisdom that I have knowledge of
+this secret, but by the revelation of this same God, that hath
+revealed it to me, to make it manifest in thy presence.</p>
+
+<p>"Thy dream was then of this kind. Thou sawest a great
+image, high and terrible, which stood before thee. His head
+was of gold, his breast and arms of silver, his belly and his thighs
+of brass, his legs of iron, his feet part of iron and part of clay.
+Thus thou sawest till that a stone was cut out without hands,
+which smote the image upon his feet, that were of iron and of
+clay, and brake them to pieces.</p>
+
+<p>"Then was the iron, the clay, the brass, the silver, and the
+gold broken to pieces together, and the wind carried them
+away; but this stone that smote the image became a great
+mountain, and filled the whole earth. This is the dream, and
+now I will give thee the interpretation thereof.</p>
+
+<p>"Thou who art the greatest of kings, and to whom God
+hath given a power so vast that thou art renowned among all
+peoples, art the head of gold which thou hast seen. But after
+thee shall arise another kingdom inferior to thee, and another
+third kingdom of brass, which shall bear rule over all the earth.</p>
+
+<p>"But the fourth kingdom shall be strong as iron, and even as
+iron breaketh in pieces and subdueth all things, so shall this
+empire break in pieces and bruise all.</p>
+
+<p>"And whereas thou sawest the feet and toes, part of clay
+and part of iron, the kingdom shall be divided; but there shall
+be in it of the strength of iron and of the weakness of clay.</p>
+
+<p>"But as iron cannot be firmly mixed with clay, so they who<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span>
+are represented by the iron and by the clay, shall not cleave
+one to another though united by marriage.</p>
+
+<p>"Now in the days of these kings shall God set up a kingdom,
+which shall never be destroyed, nor ever be delivered up to other
+people. It shall break in pieces and consume all these kingdoms,
+and it shall stand for ever, according as thou sawest that the
+stone was cut out of the mountain without hands, and that
+it fell from the mountain, and brake in pieces the iron, the
+clay, the silver, and the gold. God hath made known to thee
+what shall come to pass hereafter. This dream is certain, and
+the interpretation thereof sure.</p>
+
+<p>"Then Nebuchadnezzar fell upon his face towards the
+earth," etc.</p>
+
+<p>Daniel viii, 8. "Daniel having seen the combat of the ram
+and of the he-goat, who vanquished him and ruled over the
+earth, whereof the principal horn being broken four others came
+up toward the four winds of heaven, and out of one of them
+came forth a little horn, which waxed exceedingly great toward
+the south, and toward the east, and toward the land of Israel,
+and it waxed great even to the host of heaven; and it cast down
+some of the stars, and stamped upon them, and at last overthrew
+the prince, and by him the daily sacrifice was taken away,
+and the place of his sanctuary was cast down.</p>
+
+<p>"This is what Daniel saw. He sought the meaning of it, and
+a voice cried in this manner, 'Gabriel, make this man to understand
+the vision,' And Gabriel said:</p>
+
+<p>"The ram which thou sawest is the king of the Medes and
+Persians, and the he-goat is the king of Greece, and the great
+horn that is between his eyes is the first king of this monarchy.</p>
+
+<p>"Now that being broken, whereas four stood up for it, four
+kingdoms shall stand up out of the nation, but not in his power.</p>
+
+<p>"And in the latter time of their kingdom, when iniquities
+are come to the full, there shall arise a king, insolent and strong,
+but not by his own power, to whom all things shall succeed after
+his own will; and he shall destroy the holy people, and through
+his policy also he shall cause craft to prosper in his hand, and
+he shall destroy many. He shall also stand up against the
+Prince of princes, but he shall perish miserably, and nevertheless
+by a violent hand."</p>
+
+<p>Daniel ix, 20. "Whilst I was praying with all my heart, and
+confessing my sin and the sin of all my people, and prostrating
+myself before my God, even Gabriel, whom I had seen in the<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span>
+vision at the beginning, came to me and touched me about the
+time of the evening oblation, and he informed me and said, O
+Daniel, I am now come forth to give thee the knowledge of
+things. At the beginning of thy supplications I came to shew
+that which thou didst desire, for thou are greatly beloved:
+therefore understand the matter, and consider the vision.
+Seventy weeks are determined upon thy people, and upon thy
+holy city, to finish the transgression, and to make an end of sins,
+and to abolish iniquity, and to bring in everlasting righteousness;
+to accomplish the vision and the prophecies, and to anoint the
+Most Holy. (After which this people shall be no more thy
+people, nor this city the holy city. The times of wrath shall be
+passed, and the years of grace shall come for ever.)</p>
+
+<p>"Know therefore, and understand, that, from the going forth
+of the commandment to restore and to build Jerusalem unto the
+Messiah the Prince, shall be seven weeks, and three score and
+two weeks." (The Hebrews were accustomed to divide numbers,
+and to place the small first. Thus, 7 and 62 make 69. Of this
+70 there will then remain the 70th, that is to say, the 7 last
+years of which he will speak next.)</p>
+
+<p>"The street shall be built again, and the wall, even in troublous
+times. And after three score and two weeks," (which have
+followed the first seven. Christ will then be killed after the
+sixty-nine weeks, that is to say, in the last week), "the Christ
+shall be cut off, and a people of the prince that shall come shall
+destroy the city and the sanctuary, and overwhelm all, and the
+end of that war shall accomplish the desolation."</p>
+
+<p>"Now one week," (which is the seventieth, which remains),
+"shall confirm the covenant with many, and in the midst of the
+week," (that is to say, the last three and a half years), "he shall
+cause the sacrifice and the oblation to cease, and for the overspreading
+of abominations he shall make it desolate, even until
+the consummation, and that determined shall be poured upon
+the desolate."</p>
+
+<p>Daniel xi. "The angel said to Daniel: There shall stand up
+yet," (after Cyrus, under whom this still is), "three kings in
+Persia," (Cambyses, Smerdis, Darius); "and the fourth who
+shall then come," (Xerxes) "shall be far richer than they all,
+and far stronger, and shall stir up all his people against the
+Greeks.</p>
+
+<p>"But a mighty king shall stand up," (Alexander), "that shall
+rule with great dominion, and do according to his will. And<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span>
+when he shall stand up, his kingdom shall be broken, and shall
+be divided in four parts toward the four winds of heaven," (as
+he had said above, vii, 6; viii, 8), "but not his posterity; and his
+successors shall not equal his power, for his kingdom shall be
+plucked up, even for others besides these," (his four chief
+successors).</p>
+
+<p>"And the king of the south," (Ptolemy, son of Lagos, Egypt),
+"shall be strong; but one of his princes shall be strong above
+him, and his dominion shall be a great dominion," (Seleucus,
+King of Syria. Appian says that he was the most powerful of
+Alexander's successors).</p>
+
+<p>"And in the end of years they shall join themselves together,
+and the king's daughter of the south," (Berenice, daughter of
+Ptolemy Philadelphus, son of the other Ptolemy), "shall come
+to the king of the north," (to Antiochus Deus, King of Syria
+and of Asia, son of Seleucus Lagidas), "to make peace between
+these princes.</p>
+
+<p>"But neither she nor her seed shall have a long authority;
+for she and they that brought her, and her children, and her
+friends, shall be delivered to death." (Berenice and her son
+were killed by Seleucus Callinicus.)</p>
+
+<p>"But out of a branch of her roots shall one stand up,"
+(Ptolemy Euergetes was the issue of the same father as Berenice),
+"which shall come with a mighty army into the land of the
+king of the north, where he shall put all under subjection, and
+he shall also carry captive into Egypt their gods, their princes,
+their gold, their silver, and all their precious spoils," (if he had
+not been called into Egypt by domestic reasons, says Justin,
+he would have entirely stripped Seleucus); "and he shall continue
+several years when the king of the north can do nought
+against him.</p>
+
+<p>"And so he shall return into his kingdom. But his sons
+shall be stirred up, and shall assemble a multitude of great
+forces," (Seleucus Ceraunus, Antiochus the Great). "And
+their army shall come and overthrow all; wherefore the king of
+the south shall be moved with choler, and shall also form a great
+army, and fight him," (Ptolemy Philopator against Antiochus
+the Great at Raphia), "and conquer; and his troops shall become
+insolent, and his heart shall be lifted up," (this Ptolemy desecrated
+the temple; Josephus): "he shall cast down many ten
+thousands, but he shall not be strengthened by it. For the
+king of the north," (Antiochus the Great), "shall return with a<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span>
+greater multitude than before, and in those times also a great
+number of enemies shall stand up against the king of the south,"
+(during the reign of the young Ptolemy Epiphanes); "also the
+apostates and robbers of thy people shall exalt themselves to
+establish the vision; but they shall fall." (Those who abandon
+their religion to please Euergetes, when he will send his troops
+to Scopas; for Antiochus will again take Scopas, and conquer
+them.) "And the king of the north shall destroy the fenced cities,
+and the arms of the south shall not withstand, and all shall yield
+to his will; he shall stand in the land of Israel, and it shall yield
+to him. And thus he shall think to make himself master of all
+the empire of Egypt," (despising the youth of Epiphanes, says
+Justin). "And for that he shall make alliance with him, and
+give his daughter" (Cleopatra, in order that she may betray
+her husband. On which Appian says that doubting his ability
+to make himself master of Egypt by force, because of the protection
+of the Romans, he wished to attempt it by cunning).
+"He shall wish to corrupt her, but she shall not stand on his
+side, neither be for him. Then he shall turn his face to other
+designs, and shall think to make himself master of some isles,"
+(that is to say, seaports), "and shall take many," (as Appian
+says).</p>
+
+<p>"But a prince shall oppose his conquests," (Scipio Africanus,
+who stopped the progress of Antiochus the Great, because he
+offended the Romans in the person of their allies), "and shall
+cause the reproach offered by him to cease. He shall then
+return into his kingdom and there perish, and be no more."
+(He was slain by his soldiers.)</p>
+
+<p>"And he who shall stand up in his estate," (Seleucus Philopator
+or Soter, the son of Antiochus the Great), "shall be a tyrant, a
+raiser of taxes in the glory of the kingdom," (which means the
+people), "but within a few days he shall be destroyed, neither
+in anger nor in battle. And in his place shall stand up a vile
+person, unworthy of the honour of the kingdom, but he shall
+come in cleverly by flatteries. All armies shall bend before
+him; he shall conquer them, and even the prince with whom
+he has made a covenant. For having renewed the league with
+him, he shall work deceitfully, and enter with a small people
+into his province, peaceably and without fear. He shall take
+the fattest places, and shall do that which his fathers have not
+done, and ravage on all sides. He shall forecast great devices
+during his time."<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span></p>
+
+
+<h4><a name="p_722" id="p_722"></a>722</h4>
+
+<p><i>Prophecies.</i>&mdash;The seventy weeks of Daniel are ambiguous as
+regards the term of commencement, because of the terms of the
+prophecy; and as regards the term of conclusion, because of the
+differences among chronologists. But all this difference extends
+only to two hundred years.</p>
+
+
+<h4><a name="p_723" id="p_723"></a>723</h4>
+
+<p><i>Predictions.</i>&mdash;That in the fourth monarchy, before the destruction
+of the second temple, before the dominion of the Jews was
+taken away, in the seventieth week of Daniel, during the continuance
+of the second temple, the heathen should be instructed,
+and brought to the knowledge of the God worshipped by the
+Jews; that those who loved Him should be delivered from their
+enemies, and filled with His fear and love.</p>
+
+<p>And it happened that in the fourth monarchy, before the
+destruction of the second temple, etc., the heathen in great
+number worshipped God, and led an angelic life. Maidens
+dedicated their virginity and their life to God. Men renounced
+their pleasures. What Plato could only make acceptable to a
+few men, specially chosen and instructed, a secret influence
+imparted, by the power of a few words, to a hundred million
+ignorant men.</p>
+
+<p>The rich left their wealth. Children left the dainty homes of
+their parents to go into the rough desert. (See Philo the Jew.)
+All this was foretold a great while ago. For two thousand
+years no heathen had worshipped the God of the Jews; and at
+the time foretold, a great number of the heathen worshipped
+this only God. The temples were destroyed. The very kings
+made submission to the cross. All this was due to the Spirit
+of God, which was spread abroad upon the earth.</p>
+
+<p>No heathen, since Moses until Jesus Christ, believed according
+to the very Rabbis. A great number of the heathen, after
+Jesus Christ, believed in the books of Moses, kept them in
+substance and spirit, and only rejected what was useless.</p>
+
+
+<h4><a name="p_724" id="p_724"></a>724</h4>
+
+<p><i>Prophecies.</i>&mdash;The conversion of the Egyptians (Isaiah xix, 19);
+an altar in Egypt to the true God.</p>
+
+
+<h4><a name="p_725" id="p_725"></a>725</h4>
+
+<p><i>Prophecies.</i>&mdash;<i>In Egypt.</i>&mdash;<i>Pugio Fidei</i>, p. 659. <i>Talmud.</i></p>
+
+<p>"It is a tradition among us, that, when the Messiah shall<span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span>
+come, the house of God, destined for the dispensation of His
+Word, shall be full of filth and impurity; and that the wisdom
+of the scribes shall be corrupt and rotten. Those who shall be
+afraid to sin, shall be rejected by the people, and treated as
+senseless fools."</p>
+
+<p>Is. xlix: "Listen, O isles, unto me, and hearken, ye people,
+from afar: The Lord hath called me by my name from the
+womb of my mother; in the shadow of His hand hath He hid me,
+and hath made my words like a sharp sword, and said unto me,
+Thou art my servant in whom I will be glorified. Then I said,
+Lord, have I laboured in vain? have I spent my strength for
+nought? yet surely my judgment is with Thee, O Lord, and
+my work with Thee. And now, saith the Lord, that formed
+me from the womb to be His servant, to bring Jacob and Israel
+again to Him, Thou shalt be glorious in my sight, and I will be
+thy strength. It is a light thing that thou shouldst convert the
+tribes of Jacob; I have raised thee up for a light to the Gentiles,
+that thou mayest be my salvation unto the ends of the earth.
+Thus saith the Lord to him whom man despiseth, to him whom
+the nation abhorreth, to a servant of rulers, Princes and kings
+shall worship thee, because the Lord is faithful that hath chosen
+thee.</p>
+
+<p>"Again saith the Lord unto me, I have heard thee in the
+days of salvation and of mercy, and I will preserve thee for a
+covenant of the people, to cause to inherit the desolate nations,
+that thou mayest say to the prisoners: Go forth; to them that
+are in darkness show yourselves, and possess these abundant and
+fertile lands. They shall not hunger nor thirst, neither shall
+the heat nor sun smite them; for he that hath mercy upon them
+shall lead them, even by the springs of waters shall he guide
+them, and make the mountains a way before them. Behold,
+the peoples shall come from all parts, from the east and from
+the west, from the north and from the south. Let the heavens
+give glory to God; let the earth be joyful; for it hath pleased
+the Lord to comfort His people, and He will have mercy upon
+the poor who hope in Him.</p>
+
+<p>"Yet Sion dared to say: The Lord hath forsaken me, and hath
+forgotten me. Can a woman forget her child, that she should
+not have compassion on the son of her womb? but if she forget,
+yet will not I forget thee, O Sion. I will bear thee always
+between my hands, and thy walls are continually before me.
+They that shall build thee are come, and thy destroyers shall<span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span>
+go forth of thee. Lift up thine eyes round about, and behold;
+all these gather themselves together, and come to thee. As
+I live, saith the Lord, thou shalt surely clothe thee with them
+all, as with an ornament. Thy waste and thy desolate places,
+and the land of thy destruction, shall even now be too narrow
+by reason of the inhabitants, and the children thou shalt have
+after thy barrenness shall say again in thy ears: The place is
+too strait for me: give place to me that I may dwell. Then
+shalt thou say in thy heart: Who hath begotten me these, seeing
+I have lost my children, and am desolate, a captive, and removing
+to and fro? and who brought up these? Behold, I was left
+alone; these, where had they been? And the Lord shall say to
+thee: Behold, I will lift up mine hand to the Gentiles, and set
+up my standard to the people; and they shall bring thy sons
+in their arms and in their bosoms. And kings shall be their
+nursing fathers, and queens their nursing mothers; they shall
+bow down to thee with their face toward the earth, and lick up
+the dust of thy feet; and thou shalt know that I am the Lord;
+for they shall not be ashamed that wait for me. Shall the prey
+be taken from the mighty? But even if the captives be taken
+away from the strong, nothing shall hinder me from saving thy
+children, and from destroying thy enemies; and all flesh shall
+know that I am the Lord, thy Saviour and thy Redeemer, the
+mighty One of Jacob.</p>
+
+<p>"Thus saith the Lord: What is the bill of this divorcement,
+wherewith I have put away the synagogue? and why have I
+delivered it into the hands of your enemies? Is it not for your
+iniquities and for your transgressions that I have put it away?</p>
+
+<p>"For I came, and no man received me; I called and there
+was none to hear. Is my arm shortened, that I cannot redeem?</p>
+
+<p>"Therefore I will show the tokens of mine anger; I will clothe
+the heavens with darkness, and make sackcloth their covering.</p>
+
+<p>"The Lord hath given me the tongue of the learned that I
+should know how to speak a word in season to him that is weary.
+He hath opened mine ear, and I have listened to Him as a master.</p>
+
+<p>"The Lord hath revealed His will, and I was not rebellious.</p>
+
+<p>"I gave my body to the smiters, and my cheeks to outrage;
+I hid not my face from shame and spitting. But the Lord hath
+helped me; therefore I have not been confounded.</p>
+
+<p>"He is near that justifieth me; who will contend with me?
+who will be mine adversary, and accuse me of sin, God himself
+being my protector?<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span></p>
+
+<p>"All men shall pass away, and be consumed by time; let
+those that fear God hearken to the voice of His servant; let
+him that languisheth in darkness put his trust in the Lord.
+But as for you, ye do but kindle the wrath of God upon you; ye
+walk in the light of your fire and in the sparks that ye have
+kindled. This shall ye have of mine hand; ye shall lie down
+in sorrow.</p>
+
+<p>"Hearken to me, ye that follow after righteousness, ye that
+seek the Lord: look unto the rock whence ye are hewn, and to
+the hole of the pit whence ye are digged. Look unto Abraham,
+your father, and unto Sarah that bare you: for I called him alone,
+when childless, and increased him. Behold, I have comforted
+Zion, and heaped upon her blessings and consolations.</p>
+
+<p>"Hearken unto me, my people, and give ear unto me: for a
+law shall proceed from me, and I will make my judgment to
+rest for a light of the Gentiles."</p>
+
+<p>Amos viii. The prophet, having enumerated the sins of
+Israel, said that God had sworn to take vengeance on them.</p>
+
+<p>He says this: "And it shall come to pass in that day, saith
+the Lord, that I will cause the sun to go down at noon, and
+I will darken the earth in the clear day; and I will turn your
+feasts into mourning, and all your songs into lamentation.</p>
+
+<p>"You all shall have sorrow and suffering, and I will make
+this nation mourn as for an only son, and the end therefore as
+a bitter day. Behold, the days come, saith the Lord, that I
+will send a famine in the land, not a famine of bread, nor a thirst
+for water, but of hearing the words of the Lord. And they
+shall wander from sea to sea, and from the north even to the
+east; they shall run to and fro to seek the word of the Lord, and
+shall not find it.</p>
+
+<p>"In that day shall the fair virgins and young men faint for
+thirst. They that have followed the idols of Samaria, and
+sworn by the god of Dan, and followed the manner of Beersheba,
+shall fall, and never rise up again."</p>
+
+<p>Amos iii, 2: "Ye only have I known of all the families of the
+earth for my people."</p>
+
+<p>Daniel xii, 7. Having described all the extent of the reign
+of the Messiah, he says: "All these things shall be finished, when
+the scattering of the people of Israel shall be accomplished."</p>
+
+<p>Haggai ii, 4: "Ye who, comparing this second house with the
+glory of the first, despise it, be strong, saith the Lord, be strong,
+O Zerubbabel, and O Jesus, the high priest, be strong, all ye<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+people of the land, and work. For I am with you, saith the
+Lord of hosts; according to the word that I covenanted with
+you when ye came out of Egypt, so my spirit remaineth among
+you. Fear ye not. For thus saith the Lord of hosts: Yet one
+little while, and I will shake the heavens, and the earth, and the
+sea, and the dry land," (a way of speaking to indicate a great
+and an extraordinary change); "and I will shake all nations,
+and the desire of all the Gentiles shall come; and I will fill this
+house with glory, saith the Lord.</p>
+
+<p>"The silver is mine, and the gold is mine, saith the Lord,"
+(that is to say, it is not by that that I wish to be honoured; as
+it is said elsewhere: All the beasts of the field are mine, what
+advantages me that they are offered me in sacrifice?). "The
+glory of this latter house shall be greater than of the former,
+saith the Lord of hosts; and in this place will I establish my house,
+saith the Lord.</p>
+
+<p>"According to all that thou desiredst in Horeb in the day of
+the assembly, saying, Let us not hear again the voice of the Lord,
+neither let us see this fire any more, that we die not.<a name="FNanchor_272_276" id="FNanchor_272_276"></a><a href="#Footnote_272_276" class="fnanchor">[272]</a> And the
+Lord said unto me, Their prayer is just. I will raise them up a
+prophet from among their brethren, like unto thee, and will
+put my words in his mouth; and he shall speak unto them all
+that I shall command him. And it shall come to pass, that
+whosoever will not hearken unto my words which he will speak
+in my name, I will require it of him."</p>
+
+<p>Genesis xlix: "Judah, thou art he whom thy brethren shall
+praise, and thou shalt conquer thine enemies; thy father's
+children shall bow down before thee. Judah is a lion's whelp:
+from the prey, my son, thou art gone up, and art couched as
+a lion, and as a lioness that shall be roused up.</p>
+
+<p>"The sceptre shall not depart from Judah, nor a lawgiver
+from between his feet, until Shiloh come; and unto him shall the
+gathering of the people be."</p>
+
+
+<h4><a name="p_726" id="p_726"></a>726</h4>
+
+<p><i>During the life of the Messiah.</i>&mdash;<i>&AElig;nigmatis.</i>&mdash;Ezek. xvii.</p>
+
+<p>His forerunner. Malachi iii.</p>
+
+<p>He will be born an infant. Is. ix.</p>
+
+<p>He will be born in the village of Bethlehem. Micah v. He
+will appear chiefly in Jerusalem, and will be a descendant of
+the family of Judah and of David.</p>
+
+<p>He is to blind the learned and the wise, Is. vi, viii, xxix, etc.;<span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span>
+and to preach the Gospel to the lowly, Is. xxix; to open the
+eyes of the blind, give health to the sick, and bring light to those
+that languish in darkness. Is. lxi.</p>
+
+<p>He is to show the perfect way, and be the teacher of the
+Gentiles. Is. lv; xlii, 1-7.</p>
+
+<p>The prophecies are to be unintelligible to the wicked, Dan. xii;
+Hosea xiv, 10; but they are to be intelligible to those who are
+well informed.</p>
+
+<p>The prophecies, which represent Him as poor, represent Him
+as master of the nations. Is. lii, 14, etc.; liii; Zech. ix, 9.</p>
+
+<p>The prophecies, which foretell the time, foretell Him only as
+master of the nations and suffering, and not as in the clouds
+nor as judge. And those, which represent Him thus as judge
+and in glory, do not mention the time. When the Messiah is
+spoken of as great and glorious, it is as the judge of the world,
+and not its Redeemer.</p>
+
+<p>He is to be the victim for the sins of the world. Is. xxxix,
+liii, etc.</p>
+
+<p>He is to be the precious corner-stone. Is. xxviii, 16.</p>
+
+<p>He is to be a stone of stumbling and offence. Is. viii. Jerusalem
+is to dash against this stone.</p>
+
+<p>The builders are to reject this stone. Ps. cxvii, 22.</p>
+
+<p>God is to make this stone the chief corner-stone.</p>
+
+<p>And this stone is to grow into a huge mountain, and fill the
+whole earth. Dan. ii.</p>
+
+<p>So He is to be rejected, despised, betrayed (Ps. cviii, 8), sold
+(Zech. xi, 12), spit upon, buffeted, mocked, afflicted in innumerable
+ways, given gall to drink (Ps. lxviii), pierced (Zech. xii),
+His feet and His hands pierced, slain, and lots cast for His
+raiment.</p>
+
+<p>He will raise again (Ps. xv) the third day (Hosea vi, 3).</p>
+
+<p>He will ascend to heaven to sit on the right hand. Ps. cx.</p>
+
+<p>The kings will arm themselves against Him. Ps. ii.</p>
+
+<p>Being on the right hand of the Father, He will be victorious
+over His enemies.</p>
+
+<p>The kings of the earth and all nations will worship Him. Is. lx.</p>
+
+<p>The Jews will continue as a nation. Jeremiah.</p>
+
+<p>They will wander, without kings, etc. (Hosea iii), without
+prophets (Amos), looking for salvation and finding it not (Isaiah).</p>
+
+<p>Calling of the Gentiles by Jesus Christ. Is. lii, 15; lv, 5; lx,
+etc. Ps. lxxxi.</p>
+
+<p>Hosea i, 9: "Ye are not my people, and I will not be your<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span>
+God, when ye are multiplied after the dispersion. In the places
+where it was said, Ye are not my people, I will call them my
+people."</p>
+
+
+<h4><a name="p_727" id="p_727"></a>727</h4>
+
+<p>It was not lawful to sacrifice outside of Jerusalem, which was
+the place that the Lord had chosen, nor even to eat the tithes
+elsewhere. Deut. xii, 5, etc.; Deut. xiv, 23, etc.; xv, 20;
+xvi, 2, 7, 11, 15.</p>
+
+<p>Hosea foretold that they should be without a king, without
+a prince, without a sacrifice, and without an idol; and this
+prophecy is now fulfilled, as they cannot make a lawful sacrifice
+out of Jerusalem.</p>
+
+
+<h4><a name="p_728" id="p_728"></a>728</h4>
+
+<p><i>Predictions.</i>&mdash;It was foretold that, in the time of the Messiah,
+He should come to establish a new covenant, which should make
+them forget the escape from Egypt (Jer. xxiii, 5; Is. xliii, 10);
+that He should place His law not in externals, but in the heart;
+that He should put His fear, which had only been from without,
+in the midst of the heart. Who does not see the Christian law
+in all this?</p>
+
+
+<h4><a name="p_729" id="p_729"></a>729</h4>
+
+<p>... That then idolatry would be overthrown; that this
+Messiah would cast down all idols, and bring men into the worship
+of the true God.</p>
+
+<p>That the temples of the idols would be cast down, and that
+among all nations, and in all places of the earth, He would be
+offered a pure sacrifice, not of beasts.</p>
+
+<p>That He would be king of the Jews and Gentiles. And we
+see this king of the Jews and Gentiles oppressed by both, who
+conspire His death; and ruler of both, destroying the worship of
+Moses in Jerusalem, which was its centre, where He made His
+first Church; and also the worship of idols in Rome, the centre
+of it, where He made His chief Church.</p>
+
+
+<h4><a name="p_730" id="p_730"></a>730</h4>
+
+<p><i>Prophecies.</i>&mdash;That Jesus Christ will sit on the right hand,
+till God has subdued His enemies.</p>
+
+<p>Therefore He will not subdue them Himself.</p>
+
+
+<h4><a name="p_731" id="p_731"></a>731</h4>
+
+<p>"... Then they shall teach no more every man his neighbour,
+saying, Here is the Lord, <i>for God shall make Himself known to all.</i>"<span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span><a name="FNanchor_273_277" id="FNanchor_273_277"></a><a href="#Footnote_273_277" class="fnanchor">[273]</a></p>
+
+<p>"... Your sons shall prophesy."<a name="FNanchor_274_278" id="FNanchor_274_278"></a><a href="#Footnote_274_278" class="fnanchor">[274]</a> "I will put my spirit and
+my fear <i>in your heart</i>."</p>
+
+<p>All that is the same thing. To prophesy is to speak of God,
+not from outward proofs, but from an inward and immediate
+feeling.</p>
+
+
+<h4><a name="p_732" id="p_732"></a>732</h4>
+
+<p>That He would teach men the perfect way.</p>
+
+<p>And there has never come, before Him nor after Him, any
+man who has taught anything divine approaching to this.</p>
+
+
+<h4><a name="p_733" id="p_733"></a>733</h4>
+
+<p>... That Jesus Christ would be small in His beginning, and
+would then increase. The little stone of Daniel.</p>
+
+<p>If I had in no wise heard of the Messiah, nevertheless, after
+such wonderful predictions of the course of the world which I
+see fulfilled, I see that He is divine. And if I knew that these
+same books foretold a Messiah, I should be sure that He would
+come; and seeing that they place His time before the destruction
+of the second temple, I should say that He had come.</p>
+
+
+<h4><a name="p_734" id="p_734"></a>734</h4>
+
+<p><i>Prophecies.</i>&mdash;That the Jews would reject Jesus Christ, and
+would be rejected of God, for this reason, that the chosen vine
+brought forth only wild grapes. That the chosen people would
+be fruitless, ungrateful, and unbelieving, <i>populum non credentem
+et contradicentem</i>.<a name="FNanchor_275_279" id="FNanchor_275_279"></a><a href="#Footnote_275_279" class="fnanchor">[275]</a> That God would strike them with blindness,
+and in full noon they would grope like the blind; and that a forerunner
+would go before Him.</p>
+
+
+<h4><a name="p_735" id="p_735"></a>735</h4>
+
+<p><i>Transfixerunt.</i> Zech. xii, 10.</p>
+
+<p>That a deliverer should come, who would crush the demon's
+head, and free His people from their sins, <i>ex omnibus iniquitatibus</i>;
+that there should be a New Covenant, which would be eternal;
+that there should be another priesthood after the order of
+Melchisedek, and it should be eternal; that the Christ should be
+glorious, mighty, strong, and yet so poor that He would not
+be recognised, nor taken for what He is, but rejected and slain;
+that His people who denied Him should no longer be His people;
+that the idolaters should receive Him, and take refuge in Him;
+that He should leave Zion to reign in the centre of idolatry; that
+nevertheless the Jews should continue for ever; that He should
+be of Judah, and when there should be no longer a king.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span></p>
+<h2><a name="SECTION_XII" id="SECTION_XII"></a>SECTION XII</h2>
+
+<h3>PROOFS OF JESUS CHRIST</h3>
+
+
+<h4><a name="p_736" id="p_736"></a>736</h4>
+
+<p>... Therefore I reject all other religions. In that way I find
+an answer to all objections. It is right that a God so pure
+should only reveal Himself to those whose hearts are purified.
+Hence this religion is lovable to me, and I find it now sufficiently
+justified by so divine a morality. But I find more in it.</p>
+
+<p>I find it convincing that, since the memory of man has lasted,
+it was constantly announced to men that they were universally
+corrupt, but that a Redeemer should come; that it was not one
+man who said it, but innumerable men, and a whole nation
+expressly made for the purpose, and prophesying for four
+thousand years. This is a nation which is more ancient than
+every other nation. Their books, scattered abroad, are four
+thousand years old.</p>
+
+<p>The more I examine them, the more truths I find in them:
+an entire nation foretell Him before His advent, and an entire
+nation worship Him after His advent; what has preceded and
+what has followed; in short, people without idols and kings, this
+synagogue which was foretold, and these wretches who frequent
+it, and who, being our enemies, are admirable witnesses of the
+truth of these prophecies, wherein their wretchedness and even
+their blindness are foretold.</p>
+
+<p>I find this succession, this religion, wholly divine in its
+authority, in its duration, in its perpetuity, in its morality,
+in its conduct, in its doctrine, in its effects. The frightful
+darkness of the Jews was foretold: <i>Eris palpans in meridie.<a name="FNanchor_276_280" id="FNanchor_276_280"></a><a href="#Footnote_276_280" class="fnanchor">[276]</a>
+Dabitur liber scienti literas, et dicet: Non possum legere.</i><a name="FNanchor_277_281" id="FNanchor_277_281"></a><a href="#Footnote_277_281" class="fnanchor">[277]</a> While
+the sceptre was still in the hands of the first foreign usurper,
+there is the report of the coming of Jesus Christ.</p>
+
+<p>So I hold out my arms to my <i>Redeemer</i>, who, having been
+foretold for four thousand years, has come to suffer and to die
+for me on earth, at the time and under all the circumstances
+foretold. By His grace, I await death in peace, in the hope of<span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span>
+being eternally united to Him. Yet I live with joy, whether
+in the prosperity which it pleases Him to bestow upon me, or
+in the adversity which He sends for my good, and which He has
+taught me to bear by His example.</p>
+
+
+<h4><a name="p_737" id="p_737"></a>737</h4>
+
+<p>The prophecies having given different signs which should
+all happen at the advent of the Messiah, it was necessary that
+all these signs should occur at the same time. So it was
+necessary that the fourth monarchy should have come, when
+the seventy weeks of Daniel were ended; and that the sceptre
+should have then departed from Judah. And all this happened
+without any difficulty. Then it was necessary that the Messiah
+should come; and Jesus Christ then came, who was called the
+Messiah. And all this again was without difficulty. This indeed
+shows the truth of the prophecies.</p>
+
+
+<h4><a name="p_738" id="p_738"></a>738</h4>
+
+<p>The prophets foretold, and were not foretold. The saints
+again were foretold, but did not foretell. Jesus Christ both
+foretold and was foretold.</p>
+
+
+<h4><a name="p_739" id="p_739"></a>739</h4>
+
+<p>Jesus Christ, whom the two Testaments regard, the Old as
+its hope, the New as its model, and both as their centre.</p>
+
+
+<h4><a name="p_740" id="p_740"></a>740</h4>
+
+<p>The two oldest books in the world are those of Moses and
+Job, the one a Jew and the other a Gentile. Both of them
+look upon Jesus Christ as their common centre and object:
+Moses in relating the promises of God to Abraham, Jacob, etc.,
+and his prophecies; and Job, <i>Quis mihi det ut</i>,<a name="FNanchor_278_282" id="FNanchor_278_282"></a><a href="#Footnote_278_282" class="fnanchor">[278]</a> etc. <i>Scio enim
+quod redemptor meus vivit</i>, etc.</p>
+
+
+<h4><a name="p_741" id="p_741"></a>741</h4>
+
+<p>The Gospel only speaks of the virginity of the Virgin up to
+the time of the birth of Jesus Christ. All with reference to
+Jesus Christ.</p>
+
+
+<h4><a name="p_742" id="p_742"></a>742</h4>
+
+<p><i>Proofs of Jesus Christ.</i></p>
+
+<div class="blockquot"><p>Why was the book of Ruth preserved?</p>
+
+<p>Why the story of Tamar?</p></div><p><span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span></p>
+
+
+<h4><a name="p_743" id="p_743"></a>743</h4>
+
+<p>"Pray that ye enter not into temptation."<a name="FNanchor_279_283" id="FNanchor_279_283"></a><a href="#Footnote_279_283" class="fnanchor">[279]</a> It is dangerous
+to be tempted; and people are tempted because they do not pray.</p>
+
+<p><i>Et tu conversus confirma fratres tuos.</i> But before, <i>conversus
+Jesus respexit Petrum</i>.</p>
+
+<p>Saint Peter asks permission to strike Malchus, and strikes
+before hearing the answer. Jesus Christ replies afterwards.</p>
+
+<p>The word, <i>Galilee</i>, which the Jewish mob pronounced as if
+by chance, in accusing Jesus Christ before Pilate, afforded
+Pilate a reason for sending Jesus Christ to Herod. And thereby
+the mystery was accomplished, that He should be judged by
+Jews and Gentiles. Chance was apparently the cause of the
+accomplishment of the mystery.</p>
+
+
+<h4><a name="p_744" id="p_744"></a>744</h4>
+
+<p>Those who have a difficulty in believing seek a reason in the
+fact that the Jews do not believe. "Were this so clear," say
+they, "why did the Jews not believe?" And they almost
+wish that they had believed, so as not to be kept back by the
+example of their refusal. But it is their very refusal that is the
+foundation of our faith. We should be much less disposed to
+the faith, if they were on our side. We should then have a
+more ample pretext. The wonderful thing is to have made the
+Jews great lovers of the things foretold, and great enemies of
+their fulfilment.</p>
+
+
+<h4><a name="p_745" id="p_745"></a>745</h4>
+
+<p>The Jews were accustomed to great and striking miracles,
+and so, having had the great miracles of the Red Sea and of the
+land of Canaan as an epitome of the great deeds of their Messiah,
+they therefore looked for more striking miracles, of which
+those of Moses were only the patterns.</p>
+
+
+<h4><a name="p_746" id="p_746"></a>746</h4>
+
+<p>The carnal Jews and the heathen have their calamities, and
+Christians also. There is no Redeemer for the heathen, for they
+do not so much as hope for one. There is no Redeemer for the
+Jews; they hope for Him in vain. There is a Redeemer only
+for Christians. (See <i>Perpetuity</i>.)</p>
+
+
+<h4><a name="p_747" id="p_747"></a>747</h4>
+
+<p>In the time of the Messiah the people divided themselves.
+The spiritual embraced the Messiah, and the coarser-minded
+remained to serve as witnesses of Him.<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span></p>
+
+
+<h4><a name="p_748" id="p_748"></a>748</h4>
+
+<p>"If this was clearly foretold to the Jews, how did they not
+believe it, or why were they not destroyed for resisting a fact
+so clear?"</p>
+
+<p>I reply: in the first place, it was foretold both that they
+would not believe a thing so clear, and that they would not be
+destroyed. And nothing is more to the glory of the Messiah;
+for it was not enough that there should be prophets; their
+prophets must be kept above suspicion. Now, etc.</p>
+
+
+<h4><a name="p_749" id="p_749"></a>749</h4>
+
+<p>If the Jews had all been converted by Jesus Christ, we should
+have none but questionable witnesses. And if they had been
+entirely destroyed, we should have no witnesses at all.</p>
+
+
+<h4><a name="p_750" id="p_750"></a>750</h4>
+
+<p>What do the prophets say of Jesus Christ? That He will be
+clearly God? No; but that He is a God truly hidden; that He
+will be slighted; that none will think that it is He; that He will
+be a stone of stumbling, upon which many will stumble, etc.
+Let people then reproach us no longer for want of clearness,
+since we make profession of it.</p>
+
+<p>But, it is said, there are obscurities.&mdash;And without that, no
+one would have stumbled over Jesus Christ, and this is one
+of the formal pronouncements of the prophets: <i>Exc&aelig;ca</i><a name="FNanchor_280_284" id="FNanchor_280_284"></a><a href="#Footnote_280_284" class="fnanchor">[280]</a> ...</p>
+
+
+<h4><a name="p_751" id="p_751"></a>751</h4>
+
+<p>Moses first teaches the Trinity, original sin, the Messiah.</p>
+
+<p>David: a great witness; a king, good, merciful, a beautiful
+soul, a sound mind, powerful. He prophesies, and his wonder
+comes to pass. This is infinite.</p>
+
+<p>He had only to say that he was the Messiah, if he had been
+vain; for the prophecies are clearer about him than about Jesus
+Christ. And the same with Saint John.</p>
+
+
+<h4><a name="p_752" id="p_752"></a>752</h4>
+
+<p>Herod was believed to be the Messiah. He had taken away
+the sceptre from Judah, but he was not of Judah. This gave
+rise to a considerable sect.</p>
+
+<p>Curse of the Greeks upon those who count three periods of
+time.<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span></p>
+
+<p>In what way should the Messiah come, seeing that through
+Him the sceptre was to be eternally in Judah, and at His coming
+the sceptre was to be taken away from Judah?</p>
+
+<p>In order to effect that seeing they should not see, and hearing
+they should not understand, nothing could be better done.</p>
+
+
+<h4><a name="p_753" id="p_753"></a>753</h4>
+
+<p><i>Homo existens te Deum facit.</i></p>
+
+<p><i>Scriptum est, Dii estis, et non potest solvi Scriptura.</i></p>
+
+<p><i>H&aelig;c infirmitas non est ad vitam et est ad mortem.</i></p>
+
+<p><i>Lazarus dormit, et deinde dixit: Lazarus mortuus est.</i><a name="FNanchor_281_285" id="FNanchor_281_285"></a><a href="#Footnote_281_285" class="fnanchor">[281]</a></p>
+
+
+<h4><a name="p_754" id="p_754"></a>754</h4>
+
+<p>The apparent discrepancy of the Gospels.<a name="FNanchor_282_286" id="FNanchor_282_286"></a><a href="#Footnote_282_286" class="fnanchor">[282]</a></p>
+
+
+<h4><a name="p_755" id="p_755"></a>755</h4>
+
+<p>What can we have but reverence for a man who foretells
+plainly things which come to pass, and who declares his intention
+both to blind and to enlighten, and who intersperses obscurities
+among the clear things which come to pass?</p>
+
+
+<h4><a name="p_756" id="p_756"></a>756</h4>
+
+<p>The time of the first advent was foretold; the time of the
+second is not so; because the first was to be obscure, and the
+second is to be brilliant, and so manifest that even His enemies
+will recognise it. But, as He was first to come only in obscurity,
+and to be known only of those who searched the Scriptures ...</p>
+
+
+<h4><a name="p_757" id="p_757"></a>757</h4>
+
+<p>God, in order to cause the Messiah to be known by the good
+and not to be known by the wicked, made Him to be foretold
+in this manner. If the manner of the Messiah had been clearly
+foretold, there would have been no obscurity, even for the
+wicked. If the time had been obscurely foretold, there would
+have been obscurity, even for the good. For their [goodness
+of heart] would not have made them understand, for instance,
+that the closed <i>mem</i> signifies six hundred years. But the time
+has been clearly foretold, and the manner in types.</p>
+
+<p>By this means, the wicked, taking the promised blessings
+for material blessings, have fallen into error, in spite of the
+clear prediction of the time; and the good have not fallen in<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span>
+error. For the understanding of the promised blessings depends
+on the heart, which calls "good" that which it loves; but the
+understanding of the promised time does not depend on the
+heart. And thus the clear prediction of the time, and the
+obscure prediction of the blessings, deceive the wicked alone.</p>
+
+
+<h4><a name="p_758" id="p_758"></a>758</h4>
+
+<p>[Either the Jews or the Christians must be wicked.]</p>
+
+
+<h4><a name="p_759" id="p_759"></a>759</h4>
+
+<p>The Jews reject Him, but not all. The saints receive Him,
+and not the carnal-minded. And so far is this from being
+against His glory, that it is the last touch which crowns it.
+For their argument, the only one found in all their writings, in
+the Talmud and in the Rabbinical writings, amounts only to
+this, that Jesus Christ has not subdued the nations with sword
+in hand, <i>gladiumt uum, potentissime</i>.<a name="FNanchor_283_287" id="FNanchor_283_287"></a><a href="#Footnote_283_287" class="fnanchor">[283]</a> (Is this all they have to
+say? Jesus Christ has been slain, say they. He has failed. He
+has not subdued the heathen with His might. He has not
+bestowed upon us their spoil. He does not give riches. Is
+this all they have to say? It is in this respect that He is lovable
+to me. I would not desire Him whom they fancy.) It is evident
+that it is only His life which has prevented them from accepting
+Him; and through this rejection they are irreproachable
+witnesses, and, what is more, they thereby accomplish the
+prophecies.</p>
+
+<p>[By means of the fact that this people have not accepted
+Him, this miracle here has happened. The prophecies were
+the only lasting miracles which could be wrought, but they
+were liable to be denied.]</p>
+
+
+<h4><a name="p_760" id="p_760"></a>760</h4>
+
+<p>The Jews, in slaying Him in order not to receive Him as the
+Messiah, have given Him the final proof of being the Messiah.</p>
+
+<p>And in continuing not to recognise Him, they made themselves
+irreproachable witnesses. Both in slaying Him, and
+in continuing to deny Him, they have fulfilled the prophecies
+(Isa. lx; Ps. lxxi).</p>
+
+
+<h4><a name="p_761" id="p_761"></a>761</h4>
+
+<p>What could the Jews, His enemies, do? If they receive Him,
+they give proof of Him by their reception; for then the guardians<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span>
+of the expectation of the Messiah receive Him. If they reject
+Him, they give proof of Him by their rejection.</p>
+
+
+<h4><a name="p_762" id="p_762"></a>762</h4>
+
+<p>The Jews, in testing if He were God, have shown that He was
+man.</p>
+
+
+<h4><a name="p_763" id="p_763"></a>763</h4>
+
+<p>The Church has had as much difficulty in showing that Jesus
+Christ was man, against those who denied it, as in showing that
+he was God; and the probabilities were equally great.</p>
+
+
+<h4><a name="p_764" id="p_764"></a>764</h4>
+
+<p><i>Source of contradictions.</i>&mdash;A God humiliated, even to the
+death on the cross; a Messiah triumphing over death by his
+own death. Two natures in Jesus Christ, two advents, two
+states of man's nature.</p>
+
+
+<h4><a name="p_765" id="p_765"></a>765</h4>
+
+<p><i>Types.</i>&mdash;Saviour, father, sacrificer, offering, food, king, wise,
+law-giver, afflicted, poor, having to create a people whom He
+must lead and nourish, and bring into His land....</p>
+
+<p><i>Jesus Christ. Offices.</i>&mdash;He alone had to create a great people,
+elect, holy, and chosen; to lead, nourish, and bring it into the
+place of rest and holiness; to make it holy to God; to make it
+the temple of God; to reconcile it to, and save it from, the
+wrath of God; to free it from the slavery of sin, which
+visibly reigns in man; to give laws to this people, and engrave
+these laws on their heart; to offer Himself to God for them, and
+sacrifice Himself for them; to be a victim without blemish, and
+Himself the sacrificer, having to offer Himself, His body, and
+His blood, and yet to offer bread and wine to God ...</p>
+
+<p><i>Ingrediens mundum.</i><a name="FNanchor_284_288" id="FNanchor_284_288"></a><a href="#Footnote_284_288" class="fnanchor">[284]</a></p>
+
+<p>"Stone upon stone."<a name="FNanchor_285_289" id="FNanchor_285_289"></a><a href="#Footnote_285_289" class="fnanchor">[285]</a></p>
+
+<p>What preceded and what followed. All the Jews exist still,
+and are wanderers.</p>
+
+
+<h4><a name="p_766" id="p_766"></a>766</h4>
+
+<p>Of all that is on earth, He partakes only of the sorrows, not
+of the joys. He loves His neighbours, but His love does not
+confine itself within these bounds, and overflows to His own
+enemies, and then to those of God.<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span></p>
+
+
+<h4><a name="p_767" id="p_767"></a>767</h4>
+
+<p>Jesus Christ typified by Joseph, the beloved of his father,
+sent by his father to see his brethren, etc., innocent, sold by
+his brethren for twenty pieces of silver, and thereby becoming
+their lord, their saviour, the saviour of strangers, and the
+saviour of the world; which had not been but for their plot to
+destroy him, their sale and their rejection of him.</p>
+
+<p>In prison Joseph innocent between two criminals; Jesus
+Christ on the cross between two thieves. Joseph foretells
+freedom to the one, and death to the other, from the same
+omens. Jesus Christ saves the elect, and condemns the outcast
+for the same sins. Joseph foretells only; Jesus Christ acts.
+Joseph asks him who will be saved to remember him, when
+he comes into his glory; and he whom Jesus Christ saves asks
+that He will remember him, when He comes into His kingdom.</p>
+
+
+<h4><a name="p_768" id="p_768"></a>768</h4>
+
+<p>The conversion of the heathen was only reserved for the grace
+of the Messiah. The Jews have been so long in opposition to
+them without success; all that Solomon and the prophets said
+has been useless. Sages, like Plato and Socrates, have not
+been able to persuade them.</p>
+
+
+<h4><a name="p_769" id="p_769"></a>769</h4>
+
+<p>After many persons had gone before, Jesus Christ at last
+came to say:<a name="FNanchor_286_290" id="FNanchor_286_290"></a><a href="#Footnote_286_290" class="fnanchor">[286]</a> "Here am I, and this is the time. That which
+the prophets have said was to come in the fullness of time, I tell
+you My apostles will do. The Jews shall be cast out. Jerusalem
+shall be soon destroyed. And the heathen shall enter into the
+knowledge of God. My apostles shall do this after you have
+slain the heir of the vineyard."</p>
+
+<p>Then the apostles said to the Jews: "You shall be accursed,"
+(<i>Celsus laughed at it</i>); and to the heathen, "You shall enter into
+the knowledge of God." And this then came to pass.</p>
+
+
+<h4><a name="p_770" id="p_770"></a>770</h4>
+
+<p>Jesus Christ came to blind those who saw clearly, and to give
+sight to the blind; to heal the sick, and leave the healthy to die;
+to call to repentance, and to justify sinners, and to leave the
+righteous in their sins; to fill the needy, and leave the rich empty.<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span></p>
+
+
+<h4><a name="p_771" id="p_771"></a>771</h4>
+
+<p><i>Holiness.</i>&mdash;<i>Effundam spiritum meum.</i><a name="FNanchor_287_291" id="FNanchor_287_291"></a><a href="#Footnote_287_291" class="fnanchor">[287]</a> All nations were in
+unbelief and lust. The whole world now became fervent with
+love. Princes abandoned their pomp; maidens suffered martyrdom.
+Whence came this influence? The Messiah was come.
+These were the effect and sign of His coming.</p>
+
+
+<h4><a name="p_772" id="p_772"></a>772</h4>
+
+<p>Destruction of the Jews and heathen by Jesus Christ: <i>Omnes
+gentes venient et adorabunt eum.<a name="FNanchor_288_292" id="FNanchor_288_292"></a><a href="#Footnote_288_292" class="fnanchor">[288]</a> Parum est ut</i>,<a name="FNanchor_289_293" id="FNanchor_289_293"></a><a href="#Footnote_289_293" class="fnanchor">[289]</a> etc. <i>Postula a
+me.<a name="FNanchor_290_294" id="FNanchor_290_294"></a><a href="#Footnote_290_294" class="fnanchor">[290]</a> Adorabunt eum omnes reges.<a name="FNanchor_291_295" id="FNanchor_291_295"></a><a href="#Footnote_291_295" class="fnanchor">[291]</a> Testes iniqui.<a name="FNanchor_292_296" id="FNanchor_292_296"></a><a href="#Footnote_292_296" class="fnanchor">[292]</a> Dabit maxillam
+percutienti.<a name="FNanchor_293_297" id="FNanchor_293_297"></a><a href="#Footnote_293_297" class="fnanchor">[293]</a> Dederunt fel in escam.</i><a name="FNanchor_294_298" id="FNanchor_294_298"></a><a href="#Footnote_294_298" class="fnanchor">[294]</a></p>
+
+
+<h4><a name="p_773" id="p_773"></a>773</h4>
+
+<p>Jesus Christ for all, Moses for a nation.</p>
+
+<p>The Jews blessed in Abraham: "I will bless those that bless
+thee."<a name="FNanchor_295_299" id="FNanchor_295_299"></a><a href="#Footnote_295_299" class="fnanchor">[295]</a> But: "All nations blessed in his seed."<a name="FNanchor_296_300" id="FNanchor_296_300"></a><a href="#Footnote_296_300" class="fnanchor">[296]</a> <i>Parum est ut</i>, etc.</p>
+
+<p><i>Lumen ad revelationem gentium.</i><a name="FNanchor_297_301" id="FNanchor_297_301"></a><a href="#Footnote_297_301" class="fnanchor">[297]</a></p>
+
+<p><i>Non fecit taliter omni nationi</i>,<a name="FNanchor_298_302" id="FNanchor_298_302"></a><a href="#Footnote_298_302" class="fnanchor">[298]</a> said David, in speaking of the
+Law. But, in speaking of Jesus Christ, we must say: <i>Fecit
+taliter omni nationi. Parum est ut</i>, etc., Isaiah. So it belongs
+to Jesus Christ to be universal. Even the Church offers sacrifice
+only for the faithful. Jesus Christ offered that of the cross for all.</p>
+
+
+<h4><a name="p_774" id="p_774"></a>774</h4>
+
+<p>There is heresy in always explaining <i>omnes</i> by "all," and
+heresy in not explaining it sometimes by "all." <i>Bibite ex hoc
+omnes</i>;<a name="FNanchor_299_303" id="FNanchor_299_303"></a><a href="#Footnote_299_303" class="fnanchor">[299]</a> the Huguenots are heretics in explaining it by "all." <i>In
+quo omnes peccaverunt</i>;<a name="FNanchor_300_304" id="FNanchor_300_304"></a><a href="#Footnote_300_304" class="fnanchor">[300]</a> the Huguenots are heretics in excepting
+the children of true believers. We must then follow the Fathers
+and tradition in order to know when to do so, since there is
+heresy to be feared on both sides.</p>
+
+
+<h4><a name="p_775" id="p_775"></a>775</h4>
+
+<p><i>Ne timeas pusillus grex.<a name="FNanchor_301_305" id="FNanchor_301_305"></a><a href="#Footnote_301_305" class="fnanchor">[301]</a> Timore et tremore.&mdash;Quid ergo?
+Ne timeas [modo] timeas.</i> Fear not, provided you fear; but
+if you fear not, then fear.</p>
+
+<p><i>Qui me recipit, non me recipit, sed eum qui me misit.</i><a name="FNanchor_302_306" id="FNanchor_302_306"></a><a href="#Footnote_302_306" class="fnanchor">[302]</a></p>
+
+<p><i>Nemo scit, neque Filius.</i></p>
+
+<p><i>Nubes lucida obumbravit.</i></p>
+
+<p>Saint John<a name="FNanchor_303_307" id="FNanchor_303_307"></a><a href="#Footnote_303_307" class="fnanchor">[303]</a> was to turn the hearts of the fathers to the children,
+and Jesus Christ<a name="FNanchor_304_308" id="FNanchor_304_308"></a><a href="#Footnote_304_308" class="fnanchor">[304]</a> to plant division. There is not contradiction.<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span></p>
+
+
+<h4><a name="p_776" id="p_776"></a>776</h4>
+
+<p>The effects <i>in communi</i> and <i>in particulari</i>. The semi-Pelagians
+err in saying of <i>in communi</i> what is true only <i>in
+particulari</i>; and the Calvinists in saying <i>in particulari</i> what is
+true <i>in communi</i>. (Such is my opinion.)</p>
+
+
+<h4><a name="p_777" id="p_777"></a>777</h4>
+
+<p><i>Omnis Jud&aelig;a regio, et Jerosolomymi universi, et baptizabantur.</i><a name="FNanchor_305_309" id="FNanchor_305_309"></a><a href="#Footnote_305_309" class="fnanchor">[305]</a>
+Because of all the conditions of men who came there.
+From these stones there <i>can</i> come children unto Abraham.<a name="FNanchor_306_310" id="FNanchor_306_310"></a><a href="#Footnote_306_310" class="fnanchor">[306]</a></p>
+
+
+<h4><a name="p_778" id="p_778"></a>778</h4>
+
+<p>If men knew themselves, God would heal and pardon them.
+<i>Ne convertantur et sanem eos, et dimittantur eis peccata.</i><a name="FNanchor_307_311" id="FNanchor_307_311"></a><a href="#Footnote_307_311" class="fnanchor">[307]</a></p>
+
+
+<h4><a name="p_779" id="p_779"></a>779</h4>
+
+<p>Jesus Christ never condemned without hearing. To Judas:
+<i>Amice, ad quid venisti?</i><a name="FNanchor_308_312" id="FNanchor_308_312"></a><a href="#Footnote_308_312" class="fnanchor">[308]</a> To him that had not on the wedding
+garment, the same.</p>
+
+
+<h4><a name="p_780" id="p_780"></a>780</h4>
+
+<p>The types of the completeness of the Redemption, as that the
+sun gives light to all, indicate only completeness; but [<i>the types</i>]
+of exclusions, as of the Jews elected to the exclusion of the
+Gentiles, indicate exclusion.</p>
+
+<p>"Jesus Christ the Redeemer of all."&mdash;Yes, for He has offered,
+like a man who has ransomed all those who were willing to come
+to Him. If any die on the way, it is their misfortune; but, so
+far as He was concerned, He offered them redemption.&mdash;That
+holds good in this example, where he who ransoms and he who
+prevents death are two persons, but not of Jesus Christ, who
+does both these things.&mdash;No, for Jesus Christ, in the quality of
+Redeemer, is not perhaps Master of all; and thus, in so far as it is
+in Him, He is the Redeemer of all.</p>
+
+<p>When it is said that Jesus Christ did not die for all, you
+take undue advantage of a fault in men who at once apply this
+exception to themselves; and this is to favour despair, instead
+of turning them from it to favour hope. For men thus accustom
+themselves in inward virtues by outward customs.</p>
+
+
+<h4><a name="p_781" id="p_781"></a>781</h4>
+
+<p>The victory over death. "What is a man advantaged if he
+gain the whole world and lose his own soul?<a name="FNanchor_309_313" id="FNanchor_309_313"></a><a href="#Footnote_309_313" class="fnanchor">[309]</a> Whosoever will
+save his soul, shall lose it."<span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span><a name="FNanchor_310_314" id="FNanchor_310_314"></a><a href="#Footnote_310_314" class="fnanchor">[310]</a></p>
+
+<p>"I am not come to destroy the law, but to fulfil."<a name="FNanchor_311_315" id="FNanchor_311_315"></a><a href="#Footnote_311_315" class="fnanchor">[311]</a></p>
+
+<p>"Lambs took not away the sins of the world, but I am the
+lamb which taketh away the sins."<a name="FNanchor_312_316" id="FNanchor_312_316"></a><a href="#Footnote_312_316" class="fnanchor">[312]</a></p>
+
+<p>"Moses<a name="FNanchor_313_317" id="FNanchor_313_317"></a><a href="#Footnote_313_317" class="fnanchor">[313]</a> hath not led you out of captivity, and made you
+truly free."</p>
+
+
+<h4><a name="p_782" id="p_782"></a>782</h4>
+
+<p>... Then Jesus Christ comes to tell men that they have no
+other enemies but themselves; that it is their passions which
+keep them apart from God; that He comes to destroy these,
+and give them His grace, so as to make of them all one Holy
+Church; that He comes to bring back into this Church the
+heathen and Jews; that He comes to destroy the idols of the
+former and the superstition of the latter. To this all men are
+opposed, not only from the natural opposition of lust; but,
+above all, the kings of the earth, as had been foretold, join
+together to destroy this religion at its birth. (<i>Proph.: Quare
+fremuerunt gentes ... reges terr&aelig; ... adversus Christum.</i>)<a name="FNanchor_314_318" id="FNanchor_314_318"></a><a href="#Footnote_314_318" class="fnanchor">[314]</a></p>
+
+<p>All that is great on earth is united together; the learned, the
+wise, the kings. The first write; the second condemn; the last
+kill. And notwithstanding all these oppositions, these men,
+simple and weak, resist all these powers, subdue even these
+kings, these learned men and these sages, and remove idolatry
+from all the earth. And all this is done by the power which
+had foretold it.</p>
+
+
+<h4><a name="p_783" id="p_783"></a>783</h4>
+
+<p>Jesus Christ would not have the testimony of devils, nor of
+those who were not called, but of God and John the Baptist.</p>
+
+
+<h4><a name="p_784" id="p_784"></a>784</h4>
+
+<p>I consider Jesus Christ in all persons and in ourselves: Jesus
+Christ as a Father in His Father, Jesus Christ as a Brother in
+His Brethren, Jesus Christ as poor in the poor, Jesus Christ as
+rich in the rich, Jesus Christ as Doctor and Priest in priests,
+Jesus Christ as Sovereign in princes, etc. For by His glory He
+is all that is great, being God; and by His mortal life He is all
+that is poor and abject. Therefore He has taken this unhappy
+condition, so that He could be in all persons, and the model of
+all conditions.</p>
+
+
+<h4><a name="p_785" id="p_785"></a>785</h4>
+
+<p>Jesus Christ is an obscurity (according to what the world
+calls obscurity), such that historians, writing only of important
+matters of states, have hardly noticed Him.<span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span></p>
+
+
+<h4><a name="p_786" id="p_786"></a>786</h4>
+
+<p><i>On the fact that neither Josephus, nor Tacitus, nor other historians
+have spoken of Jesus Christ.</i>&mdash;So far is this from telling against
+Christianity, that on the contrary it tells for it. For it is certain
+that Jesus Christ has existed; that His religion has made a great
+talk; and that these persons were not ignorant of it. Thus it
+is plain that they purposely concealed it, or that, if they did
+speak of it, their account has been suppressed or changed.</p>
+
+
+<h4><a name="p_787" id="p_787"></a>787</h4>
+
+<p>"I have reserved me seven thousand."<a name="FNanchor_315_319" id="FNanchor_315_319"></a><a href="#Footnote_315_319" class="fnanchor">[315]</a> I love the worshippers
+unknown to the world and to the very prophets.</p>
+
+
+<h4><a name="p_788" id="p_788"></a>788</h4>
+
+<p>As Jesus Christ remained unknown among men, so His truth
+remains among common opinions without external difference.
+Thus the Eucharist among ordinary bread.</p>
+
+
+<h4><a name="p_789" id="p_789"></a>789</h4>
+
+<p>Jesus would not be slain without the forms of justice; for it is
+far more ignominious to die by justice than by an unjust sedition.</p>
+
+
+<h4><a name="p_790" id="p_790"></a>790</h4>
+
+<p>The false justice of Pilate only serves to make Jesus Christ
+suffer; for he causes Him to be scourged by his false justice,
+and afterwards puts Him to death. It would have been better
+to have put Him to death at once. Thus it is with the falsely
+just. They do good and evil works to please the world, and to
+show that they are not altogether of Jesus Christ; for they are
+ashamed of Him. And at last, under great temptation and on
+great occasions, they kill Him.</p>
+
+
+<h4><a name="p_791" id="p_791"></a>791</h4>
+
+<p>What man ever had more renown? The whole Jewish people
+foretell Him before His coming. The Gentile people worship
+Him after His coming. The two peoples, Gentile and Jewish,
+regard Him as their centre.</p>
+
+<p>And yet what man enjoys this renown less? Of thirty-three
+years, He lives thirty without appearing. For three years He
+passes as an impostor; the priests and the chief people reject
+Him; His friends and His nearest relatives despise Him. Finally,<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span>
+He dies, betrayed by one of His own disciples, denied by another,
+and abandoned by all.</p>
+
+<p>What part, then, has He in this renown? Never had man so
+much renown; never had man more ignominy. All that renown
+has served only for us, to render us capable of recognising Him;
+and He had none of it for Himself.</p>
+
+
+<h4><a name="p_792" id="p_792"></a>792</h4>
+
+<p>The infinite distance between body and mind is a symbol of
+the infinitely more infinite distance between mind and charity;
+for charity is supernatural.</p>
+
+<p>All the glory of greatness has no lustre for people who are in
+search of understanding.</p>
+
+<p>The greatness of clever men is invisible to kings, to the rich,
+to chiefs, and to all the worldly great.</p>
+
+<p>The greatness of wisdom, which is nothing if not of God, is
+invisible to the carnal-minded and to the clever. These are
+three orders differing in kind.</p>
+
+<p>Great geniuses have their power, their glory, their greatness,
+their victory, their lustre, and have no need of worldly greatness,
+with which they are not in keeping. They are seen, not by the
+eye, but by the mind; this is sufficient.</p>
+
+<p>The saints have their power, their glory, their victory, their
+lustre, and need no worldly or intellectual greatness, with which
+they have no affinity; for these neither add anything to them,
+nor take away anything from them. They are seen of God
+and the angels, and not of the body, nor of the curious mind.
+God is enough for them.</p>
+
+<p>Archimedes,<a name="FNanchor_316_320" id="FNanchor_316_320"></a><a href="#Footnote_316_320" class="fnanchor">[316]</a> apart from his rank, would have the same
+veneration. He fought no battles for the eyes to feast upon;
+but he has given his discoveries to all men. Oh! how brilliant
+he was to the mind!</p>
+
+<p>Jesus Christ, without riches, and without any external
+exhibition of knowledge, is in His own order of holiness. He
+did not invent; He did not reign. But He was humble, patient,
+holy, holy to God, terrible to devils, without any sin. Oh! in
+what great pomp, and in what wonderful splendour, He is come
+to the eyes of the heart, which perceive wisdom!</p>
+
+<p>It would have been useless for Archimedes to have acted
+the prince in his books on geometry, although he was a
+prince.</p>
+
+<p>It would have been useless for our Lord Jesus Christ to<span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span>
+come like a king, in order to shine forth in His kingdom of
+holiness. But He came there appropriately in the glory of His
+own order.</p>
+
+<p>It is most absurd to take offence at the lowliness of Jesus
+Christ, as if His lowliness were in the same order as the greatness
+which He came to manifest. If we consider this greatness in
+His life, in His passion, in His obscurity, in His death, in the
+choice of His disciples, in their desertion, in His secret resurrection,
+and the rest, we shall see it to be so immense, that we
+shall have no reason for being offended at a lowliness which is
+not of that order.</p>
+
+<p>But there are some who can only admire worldly greatness,
+as though there were no intellectual greatness; and others who
+only admire intellectual greatness, as though there were not
+infinitely higher things in wisdom.</p>
+
+<p>All bodies, the firmament, the stars, the earth and its kingdoms,
+are not equal to the lowest mind; for mind knows all
+these and itself; and these bodies nothing.</p>
+
+<p>All bodies together, and all minds together, and all their
+products, are not equal to the least feeling of charity. This
+is of an order infinitely more exalted.</p>
+
+<p>From all bodies together, we cannot obtain one little thought;
+this is impossible, and of another order. From all bodies and
+minds, we cannot produce a feeling of true charity; this is
+impossible, and of another and supernatural order.</p>
+
+
+<h4><a name="p_793" id="p_793"></a>793</h4>
+
+<p>Why did Jesus Christ not come in a visible manner, instead
+of obtaining testimony of Himself from preceding prophecies?
+Why did He cause Himself to be foretold in types?</p>
+
+
+<h4><a name="p_794" id="p_794"></a>794</h4>
+
+<p>If Jesus Christ had only come to sanctify, all Scripture and
+all things would tend to that end; and it would be quite easy
+to convince unbelievers. If Jesus Christ had only come to blind,
+all His conduct would be confused; and we would have no
+means of convincing unbelievers. But as He came <i>in sanctificationem
+et in scandalum</i>,<a name="FNanchor_317_321" id="FNanchor_317_321"></a><a href="#Footnote_317_321" class="fnanchor">[317]</a> as Isaiah says, we cannot convince
+unbelievers, and they cannot convince us. But by this very
+fact we convince them; since we say that in His whole conduct
+there is no convincing proof on one side or the other.<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span></p>
+
+
+<h4><a name="p_795" id="p_795"></a>795</h4>
+
+<p>Jesus Christ does not say that He is not of Nazareth, in order
+to leave the wicked in their blindness; nor that He is not Joseph's
+son.</p>
+
+
+<h4><a name="p_796" id="p_796"></a>796</h4>
+
+<p><i>Proofs of Jesus Christ.</i>&mdash;Jesus Christ said great things so
+simply, that it seems as though He had not thought them great;
+and yet so clearly that we easily see what He thought of them.
+This clearness, joined to this simplicity, is wonderful.</p>
+
+
+<h4><a name="p_797" id="p_797"></a>797</h4>
+
+<p>The style of the gospel is admirable in so many ways, and
+among the rest in hurling no invectives against the persecutors
+and enemies of Jesus Christ. For there is no such invective
+in any of the historians against Judas, Pilate, or any of the
+Jews.</p>
+
+<p>If this moderation of the writers of the Gospels had been
+assumed, as well as many other traits of so beautiful a character,
+and they had only assumed it to attract notice, even if they had
+not dared to draw attention to it themselves, they would not
+have failed to secure friends, who would have made such
+remarks to their advantage. But as they acted thus without
+pretence, and from wholly disinterested motives, they did not
+point it out to any one; and I believe that many such facts have
+not been noticed till now, which is evidence of the natural
+disinterestedness with which the thing has been done.</p>
+
+
+<h4><a name="p_798" id="p_798"></a>798</h4>
+
+<p>An artisan who speaks of wealth, a lawyer who speaks of
+war, of royalty, etc.; but the rich man rightly speaks of wealth,
+a king speaks indifferently of a great gift he has just made,
+and God rightly speaks of God.</p>
+
+
+<h4><a name="p_799" id="p_799"></a>799</h4>
+
+<p>Who has taught the evangelists the qualities of a perfectly
+heroic soul, that they paint it so perfectly in Jesus Christ? Why
+do they make Him weak in His agony? Do they not know
+how to paint a resolute death? Yes, for the same Saint Luke
+paints the death of Saint Stephen as braver than that of Jesus
+Christ.</p>
+
+<p>They make Him therefore capable of fear, before the necessity
+of dying has come, and then altogether brave.<span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span></p>
+
+<p>But when they make Him so troubled, it is when He afflicts
+Himself; and when men afflict Him, He is altogether strong.</p>
+
+
+<h4><a name="p_800" id="p_800"></a>800</h4>
+
+<p><i>Proof of Jesus Christ.</i>&mdash;The supposition that the apostles
+were impostors is very absurd. Let us think it out. Let us
+imagine those twelve men, assembled after the death of Jesus
+Christ, plotting to say that He was risen. By this they attack
+all the powers. The heart of man is strangely inclined to
+fickleness, to change, to promises, to gain. However little any
+of them might have been led astray by all these attractions,
+nay more, by the fear of prisons, tortures, and death, they were
+lost. Let us follow up this thought.</p>
+
+
+<h4><a name="p_801" id="p_801"></a>801</h4>
+
+<p>The apostles were either deceived or deceivers. Either
+supposition has difficulties; for it is not possible to mistake a
+man raised from the dead ...</p>
+
+<p>While Jesus Christ was with them, He could sustain them.
+But, after that, if He did not appear to them, who inspired
+them to act?</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span></p>
+<h2><a name="SECTION_XIII" id="SECTION_XIII"></a>SECTION XIII</h2>
+
+<h3>THE MIRACLES</h3>
+
+
+<h4><a name="p_802" id="p_802"></a>802</h4>
+
+<p><i>The beginning.</i>&mdash;Miracles enable us to judge of doctrine, and
+doctrine enables us to judge of miracles.</p>
+
+<p>There are false miracles and true. There must be a distinction,
+in order to know them; otherwise they would be useless.
+Now they are not useless; on the contrary, they are fundamental.
+Now the rule which is given to us must be such, that it does not
+destroy the proof which the true miracles give of the truth,
+which is the chief end of the miracles.</p>
+
+<p>Moses has given two rules: that the prediction does not come
+to pass (Deut. xviii), and that they do not lead to idolatry
+(Deut. xiii); and Jesus Christ<a name="FNanchor_318_322" id="FNanchor_318_322"></a><a href="#Footnote_318_322" class="fnanchor">[318]</a> one.</p>
+
+<p>If doctrine regulates miracles, miracles are useless for doctrine.</p>
+
+<p>If miracles regulate....</p>
+
+<p><i>Objection to the rule.</i>&mdash;The distinction of the times. One
+rule during the time of Moses, another at present.</p>
+
+
+<h4><a name="p_803" id="p_803"></a>803</h4>
+
+<p><i>Miracle.</i>&mdash;It is an effect, which exceeds the natural power
+of the means which are employed for it; and what is not a miracle
+is an effect, which does not exceed the natural power of the
+means which are employed for it. Thus, those who heal by
+invocation of the devil do not work a miracle; for that does not
+exceed the natural power of the devil. But ...</p>
+
+
+<h4><a name="p_804" id="p_804"></a>804</h4>
+
+<p>The two fundamentals; one inward, the other outward; grace
+and miracles; both supernatural.</p>
+
+
+<h4><a name="p_805" id="p_805"></a>805</h4>
+
+<p>Miracles and truth are necessary, because it is necessary to
+convince the entire man, in body and soul.<span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span></p>
+
+
+<h4><a name="p_806" id="p_806"></a>806</h4>
+
+<p>In all times, either men have spoken of the true God, or the
+true God has spoken to men.</p>
+
+
+<h4><a name="p_807" id="p_807"></a>807</h4>
+
+<p>Jesus Christ has verified that He was the Messiah, never in
+verifying His doctrine by Scripture and the prophecies, but
+always by His miracles.</p>
+
+<p>He proves by a miracle that He remits sins.</p>
+
+<p>Rejoice not in your miracles, said Jesus Christ, but because
+your names are written in heaven.<a name="FNanchor_319_323" id="FNanchor_319_323"></a><a href="#Footnote_319_323" class="fnanchor">[319]</a></p>
+
+<p>If they believe not Moses, neither will they believe one risen
+from the dead.</p>
+
+<p>Nicodemus recognises by His miracles that His teaching is of
+God. <i>Scimus quia venisti a Deo magister; nemo enim potest
+h&aelig;c signa facere qu&aelig; tu facis nisi Deus fuerit cum eo.</i><a name="FNanchor_320_324" id="FNanchor_320_324"></a><a href="#Footnote_320_324" class="fnanchor">[320]</a> He does
+not judge of the miracles by the teaching, but of the teaching
+by the miracles.</p>
+
+<p>The Jews had a doctrine of God as we have one of Jesus Christ,
+and confirmed by miracles. They were forbidden to believe
+every worker of miracles; and they were further commanded to
+have recourse to the chief priests, and to rely on them.</p>
+
+<p>And thus, in regard to their prophets, they had all those
+reasons which we have for refusing to believe the workers of
+miracles.</p>
+
+<p>And yet they were very sinful in rejecting the prophets, and
+Jesus Christ, because of their miracles; and they would not have
+been culpable, if they had not seen the miracles. <i>Nisi fecissem
+... peccatum non haberent.</i><a name="FNanchor_321_325" id="FNanchor_321_325"></a><a href="#Footnote_321_325" class="fnanchor">[321]</a> Therefore all belief rests upon
+miracles.</p>
+
+<p>Prophecy is not called miracle; as Saint John speaks of the
+first miracle in Cana, and then of what Jesus Christ says to the
+woman of Samaria, when He reveals to her all her hidden life.
+Then He heals the centurion's son; and Saint John calls this
+"the second miracle."<a name="FNanchor_322_326" id="FNanchor_322_326"></a><a href="#Footnote_322_326" class="fnanchor">[322]</a></p>
+
+
+<h4><a name="p_808" id="p_808"></a>808</h4>
+
+<p>The combinations of miracles.</p>
+
+
+<h4><a name="p_809" id="p_809"></a>809</h4>
+
+<p>The second miracle can suppose the first, but the first cannot
+suppose the second.<span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span></p>
+
+
+<h4><a name="p_810" id="p_810"></a>810</h4>
+
+<p>Had it not been for the miracles, there would have been no
+sin in not believing in Jesus Christ.</p>
+
+
+<h4><a name="p_811" id="p_811"></a>811</h4>
+
+<p>I should not be a Christian, but for the miracles, said Saint
+Augustine.</p>
+
+
+<h4><a name="p_812" id="p_812"></a>812</h4>
+
+<p><i>Miracles.</i>&mdash;How I hate those who make men doubt of miracles!
+Montaigne<a name="FNanchor_323_327" id="FNanchor_323_327"></a><a href="#Footnote_323_327" class="fnanchor">[323]</a> speaks of them as he should in two places. In one,
+we see how careful he is; and yet, in the other, he believes, and
+makes sport of unbelievers.</p>
+
+<p>However it may be, the Church is without proofs if they are
+right.</p>
+
+
+<h4><a name="p_813" id="p_813"></a>813</h4>
+
+<p>Montaigne against miracles.</p>
+
+<p>Montaigne for miracles.</p>
+
+
+<h4><a name="p_814" id="p_814"></a>814</h4>
+
+<p>It is not possible to have a reasonable belief against miracles.</p>
+
+
+<h4><a name="p_815" id="p_815"></a>815</h4>
+
+<p>Unbelievers the most credulous. They believe the miracles
+of Vespasian, in order not to believe those of Moses.</p>
+
+
+<h4><a name="p_816" id="p_816"></a>816</h4>
+
+<p><i>Title: How it happens that men believe so many liars, who
+say that they have seen miracles, and do not believe any of those
+who say that they have secrets to make men immortal, or restore
+youth to them.</i>&mdash;Having considered how it happens that so great
+credence is given to so many impostors, who say they have
+remedies, often to the length of men putting their lives into
+their hands, it has appeared to me that the true cause is that
+there are true remedies. For it would not be possible that
+there should be so many false remedies, and that so much faith
+should be placed in them, if there were none true. If there
+had never been any remedy for any ill, and all ills had been
+incurable, it is impossible that men should have imagined that
+they could give remedies, and still more impossible that so many
+others should have believed those who boasted of having
+remedies; in the same way as did a man boast of preventing<span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span>
+death, no one would believe him, because there is no example of
+this. But as there were a number of remedies found to be true
+by the very knowledge of the greatest men, the belief of men is
+thereby induced; and, this being known to be possible, it has
+been therefore concluded that it was. For people commonly
+reason thus: "A thing is possible, therefore it is"; because the
+thing cannot be denied generally, since there are particular
+effects which are true, the people, who cannot distinguish which
+among these particular effects are true, believe them all. In
+the same way, the reason why so many false effects are credited
+to the moon, is that there are some true, as the tide.</p>
+
+<p>It is the same with prophecies, miracles, divination by dreams,
+sorceries, etc. For if there had been nothing true in all this,
+men would have believed nothing of them; and thus, instead
+of concluding that there are no true miracles because there are
+so many false, we must, on the contrary, say that there certainly
+are true miracles, since there are false, and that there are false
+miracles only because some are true. We must reason in the
+same way about religion; for it would not be possible that men
+should have imagined so many false religions, if there had not
+been a true one. The objection to this is that savages have a
+religion; but the answer is that they have heard the true spoken
+of, as appears by the deluge, circumcision, the cross of Saint
+Andrew, etc.</p>
+
+
+<h4><a name="p_817" id="p_817"></a>817</h4>
+
+<p>Having considered how it comes that there are so many false
+miracles, false revelations, sorceries, etc., it has seemed to me
+that the true cause is that there are some true; for it would not
+be possible that there should be so many false miracles, if there
+were none true, nor so many false revelations, if there were
+none true, nor so many false religions, if there were not one
+true. For if there had never been all this, it is almost impossible
+that men should have imagined it, and still more impossible
+that so many others should have believed it. But as there
+have been very great things true, and as they have been believed
+by great men, this impression has been the cause that nearly
+everybody is rendered capable of believing also the false. And
+thus, instead of concluding that there are no true miracles,
+since there are so many false, it must be said, on the contrary,
+that there are true miracles, since there are so many false; and
+that there are false ones only because there are true; and that<span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span>
+in the same way there are false religions because there is one
+true.&mdash;Objection to this: savages have a religion. But this is
+because they have heard the true spoken of, as appears by the
+cross of Saint Andrew, the deluge, circumcision, etc.&mdash;This
+arises from the fact that the human mind, finding itself inclined
+to that side by the truth, becomes thereby susceptible of all the
+falsehoods of this ...</p>
+
+
+<h4><a name="p_818" id="p_818"></a>818</h4>
+
+<p>Jeremiah xxiii, 32. The <i>miracles</i> of the false prophets. In
+the Hebrew and Vatable<a name="FNanchor_324_328" id="FNanchor_324_328"></a><a href="#Footnote_324_328" class="fnanchor">[324]</a> they are the <i>tricks</i>.</p>
+
+<p><i>Miracle</i> does not always signify miracle. I Sam. xiv, 15;
+<i>miracle</i> signifies <i>fear</i>, and is so in the Hebrew. The same
+evidently in Job xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv,
+12. <i>Portentum</i> signifies <i>simulacrum</i>, Jeremiah l, 38; and it is
+so in the Hebrew and Vatable. Isaiah viii, 18. Jesus Christ
+says that He and His will be in <i>miracles</i>.</p>
+
+
+<h4><a name="p_819" id="p_819"></a>819</h4>
+
+<p>If the devil favoured the doctrine which destroys him, he
+would be divided against himself, as Jesus Christ said. If
+God favoured the doctrine which destroys the Church, He
+would be divided against Himself. <i>Omne regnum divisum.</i><a name="FNanchor_325_329" id="FNanchor_325_329"></a><a href="#Footnote_325_329" class="fnanchor">[325]</a>
+For Jesus Christ wrought against the devil, and destroyed his
+power over the heart, of which exorcism is the symbolisation,
+in order to establish the kingdom of God. And thus He adds,
+<i>Si in digito Dei ... regnum Dei ad vos</i>.<a name="FNanchor_326_330" id="FNanchor_326_330"></a><a href="#Footnote_326_330" class="fnanchor">[326]</a></p>
+
+
+<h4><a name="p_820" id="p_820"></a>820</h4>
+
+<p>There is a great difference between tempting and leading
+into error. God tempts, but He does not lead into error. To
+tempt is to afford opportunities, which impose no necessity;
+if men do not love God, they will do a certain thing. To lead
+into error is to place a man under the necessity of inferring and
+following out what is untrue.</p>
+
+
+<h4><a name="p_821" id="p_821"></a>821</h4>
+
+<p>Abraham and Gideon are above revelation. The Jews
+blinded themselves in judging of miracles by the Scripture.
+God has never abandoned His true worshippers.</p>
+
+<p>I prefer to follow Jesus Christ than any other, because He
+has miracle, prophecy, doctrine, perpetuity, etc.<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span></p>
+
+<p>The Donatists. No miracle which obliges them to say it is the
+devil.</p>
+
+<p>The more we particularise God, Jesus Christ, the Church ...</p>
+
+
+<h4><a name="p_822" id="p_822"></a>822</h4>
+
+<p>If there were no false miracles, there would be certainty. If
+there were no rule to judge of them, miracles would be useless,
+and there would be no reason for believing.</p>
+
+<p>Now there is, humanly speaking, no human certainty, but
+we have reason.</p>
+
+
+<h4><a name="p_823" id="p_823"></a>823</h4>
+
+<p>Either God has confounded the false miracles, or He has
+foretold them; and in both ways He has raised Himself above
+what is supernatural with respect to us, and has raised us to it.</p>
+
+
+<h4><a name="p_824" id="p_824"></a>824</h4>
+
+<p>Miracles serve not to convert, but to condemn. (Q. 113,
+A. 10, <i>Ad.</i> 2.)<a name="FNanchor_327_331" id="FNanchor_327_331"></a><a href="#Footnote_327_331" class="fnanchor">[327]</a></p>
+
+
+<h4><a name="p_825" id="p_825"></a>825</h4>
+
+<p><i>Reasons why we do not believe.</i></p>
+
+<p>John xii, 37. <i>Cum autem tanta signa fecisset, non credebant
+in eum, ut sermo Isay&aelig; impleretur. Exc&aelig;cavit</i>, etc.</p>
+
+<p><i>H&aelig;c dixit Isaias, quando vidit gloriam ejus et locutus est de eo.</i></p>
+
+<p><i>Jud&aelig;i signa petunt et Gr&aelig;ci sapientiam qu&aelig;runt, nos autem
+Jesum crucifixum. Sed plenum signis, sed plenum sapientia;
+vos autem Christum non crucifixum et religionem sine miraculis
+et sine sapientia.</i><a name="FNanchor_328_332" id="FNanchor_328_332"></a><a href="#Footnote_328_332" class="fnanchor">[328]</a></p>
+
+<p>What makes us not believe in the true miracles, is want of
+love. John: <i>Sed vos non creditis, quia non estis ex ovibus.</i><a name="FNanchor_329_333" id="FNanchor_329_333"></a><a href="#Footnote_329_333" class="fnanchor">[329]</a>
+What makes us believe the false is want of love. II Thess. ii.</p>
+
+<p>The foundation of religion. It is the miracles. What then?
+Does God speak against miracles, against the foundations of
+the faith which we have in Him?</p>
+
+<p>If there is a God, faith in God must exist on earth. Now the
+miracles of Jesus Christ are not foretold by Antichrist, but the
+miracles of Antichrist are foretold by Jesus Christ. And so if
+Jesus Christ were not the Messiah, He would have indeed led
+into error. When Jesus Christ foretold the miracles of Antichrist,
+did He think of destroying faith in His own miracles?</p>
+
+<p>Moses foretold Jesus Christ, and bade to follow Him. Jesus
+Christ foretold Antichrist, and forbade to follow him.<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span></p>
+
+<p>It was impossible that in the time of Moses men should keep
+their faith for Antichrist, who was unknown to them. But it
+is quite easy, in the time of Antichrist, to believe in Jesus
+Christ, already known.</p>
+
+<p>There is no reason for believing in Antichrist, which there
+is not for believing in Jesus Christ. But there are reasons for
+believing in Jesus Christ, which there are not for believing in
+the other.</p>
+
+
+<h4><a name="p_826" id="p_826"></a>826</h4>
+
+<p>Judges xiii, 23: "If the Lord were pleased to kill us, He would
+not have shewed us all these things."</p>
+
+<p>Hezekiah, Sennacherib.</p>
+
+<p>Jeremiah. Hananiah, the false prophet, dies in seven months.</p>
+
+<p>2 Macc. iii. The temple, ready for pillage, miraculously
+succoured.&mdash;2 Macc. xv.</p>
+
+<p>1 Kings xvii. The widow to Elijah, who had restored her
+son, "By this I know that thy words are true."</p>
+
+<p>1 Kings xviii. Elijah with the prophets of Baal.</p>
+
+<p>In the dispute concerning the true God and the truth of
+religion, there has never happened any miracle on the side of
+error, and not of truth.</p>
+
+
+<h4><a name="p_827" id="p_827"></a>827</h4>
+
+<p><i>Opposition.</i>&mdash;Abel, Cain; Moses, the Magicians; Elijah, the
+false prophets: Jeremiah, Hananiah; Micaiah, the false prophets;
+Jesus Christ, the Pharisees; St. Paul, Bar-jesus; the Apostles,
+the Exorcists; Christians, unbelievers; Catholics, heretics;
+Elijah, Enoch, Antichrist.</p>
+
+
+<h4><a name="p_828" id="p_828"></a>828</h4>
+
+<p>Jesus Christ says that the Scriptures testify of Him. But
+He does not point out in what respect.</p>
+
+<p>Even the prophecies could not prove Jesus Christ during
+His life; and so, men would not have been culpable for not
+believing in Him before His death, had the miracles not sufficed
+without doctrine. Now those who did not believe in Him,
+when He was still alive, were sinners, as He said Himself, and
+without excuse. Therefore they must have had proof beyond
+doubt, which they resisted. Now, they had not the prophecies,
+but only the miracles. Therefore the latter suffice, when the
+doctrine is not inconsistent with them; and they ought to be
+believed.<span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span></p>
+
+<p>John vii, 40. <i>Dispute among the Jews as among the Christians
+of to-day.</i> Some believed in Jesus Christ; others believed Him
+not, because of the prophecies which said that He should be born
+in Bethlehem. They should have considered more carefully
+whether He was not. For His miracles being convincing, they
+should have been quite sure of these supposed contradictions
+of His teaching to Scripture; and this obscurity did not excuse,
+but blinded them. Thus those who refuse to believe in the
+miracles in the present day on account of a supposed contradiction,
+which is unreal, are not excused.</p>
+
+<p>The Pharisees said to the people, who believed in Him,
+because of His miracles: "This people who knoweth not the
+law are cursed. But have any of the rulers or of the Pharisees
+believed on him? For we know that out of Galilee ariseth no
+prophet." Nicodemus answered: "Doth our law judge any
+man before it hear him, [and specially, such a man who works
+such miracles]?"</p>
+
+
+<h4><a name="p_829" id="p_829"></a>829</h4>
+
+<p>The prophecies were ambiguous; they are no longer so.</p>
+
+
+<h4><a name="p_830" id="p_830"></a>830</h4>
+
+<p>The five propositions were ambiguous; they are no longer so.</p>
+
+
+<h4><a name="p_831" id="p_831"></a>831</h4>
+
+<p>Miracles are no longer necessary, because we have had them
+already. But when tradition is no longer minded; when the
+Pope alone is offered to us; when he has been imposed upon;
+and when the true source of truth, which is tradition, is thus
+excluded; and the Pope, who is its guardian, is biased; the
+truth is no longer free to appear. Then, as men speak no longer
+of truth, truth itself must speak to men. This is what happened
+in the time of Arius. (Miracles under Diocletian and under
+Arius.)</p>
+
+
+<h4><a name="p_832" id="p_832"></a>832</h4>
+
+<p><i>Miracle.</i>&mdash;The people concluded this of themselves; but if
+the reason of it must be given to you ...</p>
+
+<p>It is unfortunate to be in exception to the rule. The same
+must be strict, and opposed to exception. But yet, as it is
+certain that there are exceptions to a rule, our judgment must
+though strict, be just.<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span></p>
+
+
+<h4><a name="p_833" id="p_833"></a>833</h4>
+
+<p>John vi, 26: <i>Non quia vidisti signum, sed quia saturati estis.</i></p>
+
+<p>Those who follow Jesus Christ because of His miracles honour
+His power in all the miracles which it produces. But those
+who, making profession to follow Him because of His miracles,
+follow Him in fact only because He comforts them and satisfies
+them with worldly blessings, discredit His miracles, when they
+are opposed to their own comforts.</p>
+
+<p>John ix: <i>Non est hic homo a Deo, quia sabbatum non custodit.
+Alii: Quomodo potest homo peccator h&aelig;c signa facere?</i></p>
+
+<p>Which is the most clear?</p>
+
+<p>This house is not of God; for they do not there believe that
+the five propositions are in Jansenius. Others: This house is of
+God; for in it there are wrought strange miracles.</p>
+
+<p>Which is the most clear?</p>
+
+<p><i>Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo,
+non poterat facere quidquam.</i><a name="FNanchor_330_334" id="FNanchor_330_334"></a><a href="#Footnote_330_334" class="fnanchor">[330]</a></p>
+
+
+<h4><a name="p_834" id="p_834"></a>834</h4>
+
+<p>In the Old Testament, when they will turn you from God.
+In the New, when they will turn you from Jesus Christ. These
+are the occasions for excluding particular miracles from belief.
+No others need be excluded.</p>
+
+<p>Does it therefore follow that they would have the right to
+exclude all the prophets who came to them? No; they would
+have sinned in not excluding those who denied God, and would
+have sinned in excluding those who did not deny God.</p>
+
+<p>So soon, then, as we see a miracle, we must either assent to
+it, or have striking proofs to the contrary. We must see if it
+denies a God, or Jesus Christ, or the Church.</p>
+
+
+<h4><a name="p_835" id="p_835"></a>835</h4>
+
+<p>There is a great difference between not being for Jesus Christ
+and saying so, and not being for Jesus Christ and pretending
+to be so. The one party can do miracles, not the others. For
+it is clear of the one party, that they are opposed to the truth,
+but not of the others; and thus miracles are clearer.</p>
+
+
+<h4><a name="p_836" id="p_836"></a>836</h4>
+
+<p>That we must love one God only is a thing so evident, that it
+does not require miracles to prove it.<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span></p>
+
+
+<h4><a name="p_837" id="p_837"></a>837</h4>
+
+<p>Jesus Christ performed miracles, then the apostles, and the
+first saints in great number; because the prophecies not being
+yet accomplished, but in the process of being accomplished by
+them, the miracles alone bore witness to them. It was foretold
+that the Messiah should convert the nations. How could this
+prophecy be fulfilled without the conversion of the nations?
+And how could the nations be converted to the Messiah, if they
+did not see this final effect of the prophecies which prove Him?
+Therefore, till He had died, risen again, and converted the
+nations, all was not accomplished; and so miracles were needed
+during all this time. Now they are no longer needed against
+the Jews; for the accomplished prophecies constitute a lasting
+miracle.</p>
+
+
+<h4><a name="p_838" id="p_838"></a>838</h4>
+
+<p>"Though ye believe not Me, believe at least the works."<a name="FNanchor_331_335" id="FNanchor_331_335"></a><a href="#Footnote_331_335" class="fnanchor">[331]</a> He
+refers them, as it were, to the strongest proof.</p>
+
+<p>It had been told to the Jews, as well as to Christians, that they
+should not always believe the prophets; but yet the Pharisees
+and Scribes are greatly concerned about His miracles, and try
+to show that they are false, or wrought by the devil. For they
+must needs be convinced, if they acknowledge that they are
+of God.</p>
+
+<p>At the present day we are not troubled to make this distinction.
+Still it is very easy to do: those who deny neither
+God nor Jesus Christ do no miracles which are not certain.
+<i>Nemo facit virtutem in nomine meo, et cito possit de me male
+loqui.</i><a name="FNanchor_332_336" id="FNanchor_332_336"></a><a href="#Footnote_332_336" class="fnanchor">[332]</a></p>
+
+<p>But we have not to draw this distinction. Here is a sacred
+relic.<a name="FNanchor_333_337" id="FNanchor_333_337"></a><a href="#Footnote_333_337" class="fnanchor">[333]</a> Here is a thorn from the crown of the Saviour of the
+world, over whom the prince of this world has no power, which
+works miracles by the peculiar power of the blood shed for us.
+Now God Himself chooses this house in order to display conspiciously
+therein His power.</p>
+
+<p>These are not men who do miracles by an unknown and
+doubtful virtue, which makes a decision difficult for us. It is
+God Himself. It is the instrument of the Passion of His only
+Son, who, being in many places, chooses this, and makes men
+come from all quarters there to receive these miraculous
+alleviations in their weaknesses.<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span></p>
+
+
+<h4><a name="p_839" id="p_839"></a>839</h4>
+
+<p>The Church has three kinds of enemies: the Jews, who have
+never been of her body; the heretics, who have withdrawn from
+it; and the evil Christians, who rend her from within.</p>
+
+<p>These three kinds of different adversaries usually attack her
+in different ways. But here they attack her in one and the
+same way. As they are all without miracles, and as the Church
+has always had miracles against them, they have all had the
+same interest in evading them; and they all make use of this
+excuse, that doctrine must not be judged by miracles, but
+miracles by doctrine. There were two parties among those
+who heard Jesus Christ: those who followed His teaching on
+account of His miracles; others who said.... There were two
+parties in the time of Calvin.... There are now the Jesuits, etc.</p>
+
+
+<h4><a name="p_840" id="p_840"></a>840</h4>
+
+<p>Miracles furnish the test in matters of doubt, between Jews
+and heathens, Jews and Christians, Catholics and heretics, the
+slandered and slanderers, between the two crosses.</p>
+
+<p>But miracles would be useless to heretics; for the Church,
+authorised by miracles which have already obtained belief, tells
+us that they have not the true faith. There is no doubt that
+they are not in it, since the first miracles of the Church exclude
+belief of theirs. Thus there is miracle against miracle, both
+the first and greatest being on the side of the Church.</p>
+
+<p>These nuns,<a name="FNanchor_334_338" id="FNanchor_334_338"></a><a href="#Footnote_334_338" class="fnanchor">[334]</a> astonished at what is said, that they are in the
+way of perdition; that their confessors are leading them to
+Geneva; that they suggest to them that Jesus Christ is not in
+the Eucharist, nor on the right hand of the Father; know that
+all this is false, and therefore offer themselves to God in this
+state. <i>Vide si via iniquitatis in me est.</i><a name="FNanchor_335_339" id="FNanchor_335_339"></a><a href="#Footnote_335_339" class="fnanchor">[335]</a> What happens thereupon?
+This place, which is said to be the temple of the devil,
+God makes His own temple. It is said that the children must
+be taken away from it. God heals them there. It is said that
+it is the arsenal of hell. God makes of it the sanctuary of
+His grace. Lastly, they are threatened with all the fury and
+vengeance of heaven; and God overwhelms them with favours.
+A man would need to have lost his senses to conclude from this
+that they are therefore in the way of perdition.</p>
+
+<p>(We have without doubt the same signs as Saint Athanasius.)<span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span></p>
+
+
+<h4><a name="p_841" id="p_841"></a>841</h4>
+
+<p><i>Si tu es Christus, dic nobis.</i><a name="FNanchor_336_340" id="FNanchor_336_340"></a><a href="#Footnote_336_340" class="fnanchor">[336]</a></p>
+
+<p><i>Opera qu&aelig; ego facio in nomine patris mei, h&aelig;c testimonium
+perhibent de me. Sed vos non creditis quia non estis ex ovibus
+meis. Oves me&#339; vocem meam audiunt.</i><a name="FNanchor_337_341" id="FNanchor_337_341"></a><a href="#Footnote_337_341" class="fnanchor">[337]</a></p>
+
+<p>John vi, 30. <i>Quod ergo tu facis signum ut videamus et credamus
+tibi?&mdash;Non dicunt: Quam doctrinam pr&aelig;dicas?</i></p>
+
+<p><i>Nemo potest facere signa qu&aelig; tu facis nisi Deus.</i><a name="FNanchor_338_342" id="FNanchor_338_342"></a><a href="#Footnote_338_342" class="fnanchor">[338]</a></p>
+
+<p>2 Macc. xiv, 15. <i>Deus qui signis evidentibus suam portionem
+protegit.</i></p>
+
+<p><i>Volumus signum videre de c&oelig;lo, tentantes eum.</i> Luke xi, 16.</p>
+
+<p><i>Generatio prava signum qu&aelig;rit; et non dabitur.</i><a name="FNanchor_339_343" id="FNanchor_339_343"></a><a href="#Footnote_339_343" class="fnanchor">[339]</a></p>
+
+<p><i>Et ingemiscens ait: Quid generatio ista signum qu&aelig;rit?</i> (Mark
+viii, 12.) They asked a sign with an evil intention.</p>
+
+<p><i>Et non poterat facere.</i><a name="FNanchor_340_344" id="FNanchor_340_344"></a><a href="#Footnote_340_344" class="fnanchor">[340]</a> And yet he promises them the sign
+of Jonah, the great and wonderful miracle of his resurrection.</p>
+
+<p><i>Nisi videritis, non creditis.</i><a name="FNanchor_341_345" id="FNanchor_341_345"></a><a href="#Footnote_341_345" class="fnanchor">[341]</a> He does not blame them for not
+believing unless there are miracles, but for not believing unless
+they are themselves spectators of them.</p>
+
+<p>Antichrist <i>in signis mendacibus</i>, says Saint Paul, 2 Thess. ii.</p>
+
+<p><i>Secundum operationem Satan&aelig;, in seductione iis qui pereunt eo
+quod charitatem veritatis non receperunt ut salvi fierent, ideo
+mittet illis Deus optationes erroris ut credant mendacio.</i></p>
+
+<p>As in the passage of Moses: <i>Tentat enim vos Deus, utrum
+diligatis eum.</i><a name="FNanchor_342_346" id="FNanchor_342_346"></a><a href="#Footnote_342_346" class="fnanchor">[342]</a></p>
+
+<p><i>Ecce pr&aelig;dixi vobis: vos ergo videte.</i><a name="FNanchor_343_347" id="FNanchor_343_347"></a><a href="#Footnote_343_347" class="fnanchor">[343]</a></p>
+
+
+<h4><a name="p_842" id="p_842"></a>842</h4>
+
+<p>Here is not the country of truth. She wanders unknown
+amongst men. God has covered her with a veil, which leaves
+her unrecognised by those who do not hear her voice. Room
+is opened for blasphemy, even against the truths that are at
+least very likely. If the truths of the Gospel are published, the
+contrary is published too, and the questions are obscured, so
+that the people cannot distinguish. And they ask, "What
+have you to make you believed rather than others? What sign
+do you give? You have only words, and so have we. If you had
+miracles, good and well." That doctrine ought to be supported
+by miracles is a truth, which they misuse in order to revile
+doctrine. And if miracles happen, it is said that miracles are<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span>
+not enough without doctrine; and this is another truth, which
+they misuse in order to revile miracles.</p>
+
+<p>Jesus Christ cured the man born blind, and performed a
+number of miracles on the Sabbath day. In this way He
+blinded the Pharisees, who said that miracles must be judged
+by doctrine.</p>
+
+<p>"We have Moses: but, as for this fellow, we know not from
+whence he is."<a name="FNanchor_344_348" id="FNanchor_344_348"></a><a href="#Footnote_344_348" class="fnanchor">[344]</a> It is wonderful that you know not whence He
+is, and yet He does such miracles.</p>
+
+<p>Jesus Christ spoke neither against God, nor against Moses.</p>
+
+<p>Antichrist and the false prophets, foretold by both Testaments,
+will speak openly against God and against Jesus Christ. Who
+is not hidden ... God would not allow him, who would be a
+secret enemy, to do miracles openly.</p>
+
+<p>In a public dispute where the two parties profess to be for
+God, for Jesus Christ, for the Church, miracles have never been
+on the side of the false Christians, and the other side has never
+been without a miracle.</p>
+
+<p>"He hath a devil." John x, 21. And others said, "Can a
+devil open the eyes of the blind?"</p>
+
+<p>The proofs which Jesus Christ and the apostles draw from
+Scripture are not conclusive; for they say only that Moses
+foretold that a prophet should come. But they do not thereby
+prove that this is He; and that is the whole question. These
+passages therefore serve only to show that they are not contrary
+to Scripture, and that there appears no inconsistency, but not
+that there is agreement. Now this is enough, namely, exclusion
+of inconsistency, along with miracles.</p>
+
+<p>There is a mutual duty between God and men. We must
+pardon Him this saying: Quid debui?<a name="FNanchor_345_349" id="FNanchor_345_349"></a><a href="#Footnote_345_349" class="fnanchor">[345]</a> "Accuse me," said God
+in Isaiah.</p>
+
+<p>"God must fulfil His promises," etc.</p>
+
+<p>Men owe it to God to accept the religion which He sends.
+God owes it to men not to lead them into error. Now, they
+would be led into error, if the workers of miracles announced a
+doctrine which should not appear evidently false to the light of
+common sense, and if a greater worker of miracles had not
+already warned men not to believe them.</p>
+
+<p>Thus, if there were divisions in the Church, and the Arians,
+for example, who declared themselves founded on Scripture
+just as the Catholics, had done miracles, and not the Catholics,
+men should have been led into error.<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span></p>
+
+<p>For, as a man, who announces to us the secrets of God, is not
+worthy to be believed on his private authority, and that is why
+the ungodly doubt him; so when a man, as a token of the communion
+which he has with God, raises the dead, foretells the
+future, removes the seas, heals the sick, there is none so wicked
+as not to bow to him, and the incredulity of Pharaoh and the
+Pharisees is the effect of a supernatural obduracy.</p>
+
+<p>When, therefore, we see miracles and a doctrine not suspicious,
+both on one side, there is no difficulty. But when we see miracles
+and suspicious doctrine on the same side, we must then see which
+is the clearest. Jesus Christ was suspected.</p>
+
+<p>Bar-jesus blinded.<a name="FNanchor_346_350" id="FNanchor_346_350"></a><a href="#Footnote_346_350" class="fnanchor">[346]</a> The power of God surpasses that of His
+enemies.</p>
+
+<p>The Jewish exorcists<a name="FNanchor_347_351" id="FNanchor_347_351"></a><a href="#Footnote_347_351" class="fnanchor">[347]</a> beaten by the devils, saying, "Jesus I
+know, and Paul I know; but who are ye?"</p>
+
+<p>Miracles are for doctrine, and not doctrine for miracles.</p>
+
+<p>If the miracles are true, shall we be able to persuade men
+of all doctrine? No; for this will not come to pass. <i>Si
+angelus</i>.<a name="FNanchor_348_352" id="FNanchor_348_352"></a><a href="#Footnote_348_352" class="fnanchor">[348]</a> ...</p>
+
+<p>Rule: we must judge of doctrine by miracles; we must judge
+of miracles by doctrine. All this is true, but contains no
+contradiction.</p>
+
+<p>For we must distinguish the times.</p>
+
+<p>How glad you are to know the general rules, thinking thereby
+to set up dissension, and render all useless! We shall prevent
+you, my father; truth is one and constant.</p>
+
+<p>It is impossible, from the duty of God to men, that a man,
+hiding his evil teaching, and only showing the good, saying
+that he conforms to God and the Church, should do miracles
+so as to instil insensibly a false and subtle doctrine. This
+cannot happen.</p>
+
+<p>And still less, that God, who knows the heart, should perform
+miracles in favour of such a one.</p>
+
+
+<h4><a name="p_843" id="p_843"></a>843</h4>
+
+<p>The three marks of religion: perpetuity, a good life, miracles.
+They destroy perpetuity by their doctrine of probability; a good
+life by their morals; miracles by destroying either their truth or
+the conclusions to be drawn from them.</p>
+
+<p>If we believe them, the Church will have nothing to do with
+perpetuity, holiness, and miracles. The heretics deny them,
+or deny the conclusions to be drawn from them; they do the<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span>
+same. But one would need to have no sincerity in order to
+deny them, or again to lose one's senses in order to deny the
+conclusions to be drawn from them.</p>
+
+<p>Nobody has ever suffered martyrdom for the miracles which
+he says he has seen; for the folly of men goes perhaps to the
+length of martyrdom, for those which the Turks believe by
+tradition, but not for those which they have seen.</p>
+
+
+<h4><a name="p_844" id="p_844"></a>844</h4>
+
+<p>The heretics have always attacked these three marks, which
+they have not.</p>
+
+
+<h4><a name="p_845" id="p_845"></a>845</h4>
+
+<p><i>First objection</i>: "An angel from heaven.<a name="FNanchor_349_353" id="FNanchor_349_353"></a><a href="#Footnote_349_353" class="fnanchor">[349]</a> We must not
+judge of truth by miracles, but of miracles by truth. Therefore
+the miracles are useless."</p>
+
+<p>Now they are of use, and they must not be in opposition to
+the truth. Therefore what Father Lingende<a name="FNanchor_350_354" id="FNanchor_350_354"></a><a href="#Footnote_350_354" class="fnanchor">[350]</a> has said, that
+"God will not permit that a miracle may lead into error...."</p>
+
+<p>When there shall be a controversy in the same Church, miracle
+will decide.</p>
+
+<p><i>Second objection</i>: "But Antichrist will do miracles."</p>
+
+<p>The magicians of Pharaoh did not entice to error. Thus we
+cannot say to Jesus respecting Antichrist, "You have led me
+into error." For Antichrist will do them against Jesus Christ,
+and so they cannot lead into error. Either God will not permit
+false miracles, or He will procure greater.</p>
+
+<p>[Jesus Christ has existed since the beginning of the world:
+this is more impressive than all the miracles of Antichrist.]</p>
+
+<p>If in the same Church there should happen a miracle on the
+side of those in error, men would be led into error. Schism is
+visible; a miracle is visible. But schism is more a sign of error
+than a miracle is a sign of truth. Therefore a miracle cannot
+lead into error.</p>
+
+<p>But apart from schism, error is not so obvious as a miracle
+is obvious. Therefore a miracle could lead into error.</p>
+
+<p><i>Ubi est Deus tuus?</i><a name="FNanchor_351_355" id="FNanchor_351_355"></a><a href="#Footnote_351_355" class="fnanchor">[351]</a> Miracles show Him, and are a light.</p>
+
+
+<h4><a name="p_846" id="p_846"></a>846</h4>
+
+<p>One of the anthems for Vespers at Christmas: <i>Exortum est in
+tenebris lumen rectis corde.</i><span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span><a name="FNanchor_352_356" id="FNanchor_352_356"></a><a href="#Footnote_352_356" class="fnanchor">[352]</a></p>
+
+
+<h4><a name="p_847" id="p_847"></a>847</h4>
+
+<p>If the compassion of God is so great that He instructs us to
+our benefit, even when He hides Himself, what light ought we
+not to expect from Him when He reveals Himself?</p>
+
+
+<h4><a name="p_848" id="p_848"></a>848</h4>
+
+<p>Will <i>Est et non est</i> be received in faith itself as well as in
+miracles? And if it is inseparable in the others ...</p>
+
+<p>When Saint Xavier<a name="FNanchor_353_357" id="FNanchor_353_357"></a><a href="#Footnote_353_357" class="fnanchor">[353]</a> works miracles.&mdash;[Saint Hilary. "Ye
+wretches, who oblige us to speak of miracles."]</p>
+
+<p>Unjust judges, make not your own laws on the moment;
+judge by those which are established, and by yourselves. <i>V&aelig;
+qui conditis leges iniquas.</i><a name="FNanchor_354_358" id="FNanchor_354_358"></a><a href="#Footnote_354_358" class="fnanchor">[354]</a></p>
+
+<p>Miracles endless, false.</p>
+
+<p>In order to weaken your adversaries, you disarm the whole
+Church.</p>
+
+<p>If they say that our salvation depends upon God, they are
+"heretics." If they say that they are obedient to the Pope,
+that is "hypocrisy." If they are ready to subscribe to all the
+articles, that is not enough. If they say that a man must not
+be killed for an apple, "they attack the morality of Catholics."
+If miracles are done among them, it is not a sign of holiness, and
+is, on the contrary, a symptom of heresy.</p>
+
+<p>This way in which the Church has existed is that truth has
+been without dispute, or, if it has been contested, there has
+been the Pope, or, failing him, there has been the Church.</p>
+
+
+<h4><a name="p_849" id="p_849"></a>849</h4>
+
+<p>The five propositions<a name="FNanchor_355_359" id="FNanchor_355_359"></a><a href="#Footnote_355_359" class="fnanchor">[355]</a> condemned, but no miracle; for the
+truth was not attacked. But the Sorbonne ... but the bull....</p>
+
+<p>It is impossible that those who love God with all their heart
+should fail to recognise the Church; so evident is she.&mdash;It is
+impossible that those who do not love God should be convinced
+of the Church.</p>
+
+<p>Miracles have such influence that it was necessary that God
+should warn men not to believe in them in opposition to Him,
+all clear as it is that there is a God. Without this they would
+have been able to disturb men.</p>
+
+<p>And thus so far from these passages, Deut. xiii, making
+against the authority of the miracles, nothing more indicates
+their influence. And the same in respect of Antichrist. "To
+seduce, if it were possible, even the elect."<span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span><a name="FNanchor_356_360" id="FNanchor_356_360"></a><a href="#Footnote_356_360" class="fnanchor">[356]</a></p>
+
+
+<h4><a name="p_850" id="p_850"></a>850</h4>
+
+<p>The history of the man born blind.</p>
+
+<p>What says Saint Paul? Does he continually speak of the
+evidence of the prophecies? No, but of his own miracle. What
+says Jesus Christ? Does He speak of the evidence of the
+prophecies? No; His death had not fulfilled them. But He
+says, <i>Si non fecissem</i>.<a name="FNanchor_357_361" id="FNanchor_357_361"></a><a href="#Footnote_357_361" class="fnanchor">[357]</a> Believe the works.</p>
+
+<p>Two supernatural foundations of our wholly supernatural
+religion; one visible, the other invisible; miracles with grace,
+miracles without grace.</p>
+
+<p>The synagogue, which had been treated with love as a type
+of the Church, and with hatred, because it was only the type,
+has been restored, being on the point of falling when it was
+well with God, and thus a type.</p>
+
+<p>Miracles prove the power which God has over hearts, by that
+which He exercises over bodies.</p>
+
+<p>The Church has never approved a miracle among heretics.</p>
+
+<p>Miracles a support of religion: they have been the test of Jews;
+they have been the test of Christians, saints, innocents, and
+true believers.</p>
+
+<p>A miracle among schismatics is not so much to be feared;
+for schism, which is more obvious than a miracle, visibly indicates
+their error. But when there is no schism, and error is
+in question, miracle decides.</p>
+
+<p><i>Si non fecissem qu&aelig; alius non fecit.</i> The wretches who have
+obliged us to speak of miracles.</p>
+
+<p>Abraham and Gideon confirm faith by miracles.</p>
+
+<p>Judith. God speaks at last in their greatest oppression.</p>
+
+<p>If the cooling of love leaves the Church almost without
+believers, miracles will rouse them. This is one of the last
+effects of grace.</p>
+
+<p>If one miracle were wrought among the Jesuits!</p>
+
+<p>When a miracle disappoints the expectation of those in
+whose presence it happens, and there is a disproportion between
+the state of their faith and the instrument of the miracle, it
+ought then to induce them to change. But with you it is
+otherwise. There would be as much reason in saying that, if
+the Eucharist raised a dead man, it would be necessary for one
+to turn a Calvinist rather than remain a Catholic. But when
+it crowns the expectation, and those, who hoped that God
+would bless the remedies, see themselves healed without
+remedies ...<span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span></p>
+
+<p><i>The ungodly.</i>&mdash;No sign has ever happened on the part of the
+devil without a stronger sign on the part of God, or even without
+it having been foretold that such would happen.</p>
+
+
+<h4><a name="p_851" id="p_851"></a>851</h4>
+
+<p>Unjust persecutors of those whom God visibly protects.
+If they reproach you with your excesses, "they speak as the
+heretics." If they say that the grace of Jesus Christ distinguishes
+us, "they are heretics." If they do miracles, "it is
+the mark of their heresy."</p>
+
+<p>Ezekiel.&mdash;They say: These are the people of God who speak
+thus.</p>
+
+<p>It is said, "Believe in the Church";<a name="FNanchor_358_362" id="FNanchor_358_362"></a><a href="#Footnote_358_362" class="fnanchor">[358]</a> but it is not said,
+"Believe in miracles"; because the last is natural, and not the
+first. The one had need of a precept, not the other. Hezekiah.</p>
+
+<p>The synagogue was only a type, and thus it did not perish;
+and it was only a type, and so it is decayed. It was a type
+which contained the truth, and thus it has lasted until it no
+longer contained the truth.</p>
+
+<p>My reverend father, all this happened in types. Other
+religions perish; this one perishes not.</p>
+
+<p>Miracles are more important than you think. They have
+served for the foundation, and will serve for the continuation
+of the Church till Antichrist, till the end.</p>
+
+<p>The two witnesses.</p>
+
+<p>In the Old Testament and the New, miracles are performed in
+connection with types. Salvation, or a useless thing, if not to
+show that we must submit to the Scriptures: type of the
+sacrament.</p>
+
+
+<h4><a name="p_852" id="p_852"></a>852</h4>
+
+<p>[We must judge soberly of divine ordinances, my father.</p>
+
+<p>Saint Paul in the isle of Malta.]</p>
+
+
+<h4><a name="p_853" id="p_853"></a>853</h4>
+
+<p>The hardness of the Jesuits, then, surpasses that of the Jews,
+since those refused to believe Jesus Christ innocent only because
+they doubted if His miracles were of God. Whereas the Jesuits,
+though unable to doubt that the miracles of Port-Royal are of
+God, do not cease to doubt still the innocence of that house.<span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span></p>
+
+
+<h4><a name="p_854" id="p_854"></a>854</h4>
+
+<p>I suppose that men believe miracles. You corrupt religion
+either in favour of your friends, or against your enemies. You
+arrange it at your will.</p>
+
+
+<h4><a name="p_855" id="p_855"></a>855</h4>
+
+<p><i>On the miracle.</i>&mdash;As God has made no family more happy, let
+it also be the case that He find none more thankful.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span></p>
+<h2><a name="SECTION_XIV" id="SECTION_XIV"></a>SECTION XIV</h2>
+
+<h3>APPENDIX: POLEMICAL FRAGMENTS</h3>
+
+
+<h4><a name="p_856" id="p_856"></a>856</h4>
+
+<p><i>Clearness, obscurity.</i>&mdash;There would be too great darkness, if
+truth had not visible signs. This is a wonderful one, that it
+has always been preserved in one Church and one visible
+assembly [of men]. There would be too great clearness, if
+there were only one opinion in this Church. But in order to
+recognise what is true, one has only to look at what has always
+existed; for it is certain that truth has always existed, and
+that nothing false has always existed.</p>
+
+
+<h4><a name="p_857" id="p_857"></a>857</h4>
+
+<p>The history of the Church ought properly to be called the
+history of truth.</p>
+
+
+<h4><a name="p_858" id="p_858"></a>858</h4>
+
+<p>There is a pleasure in being in a ship beaten about by a
+storm, when we are sure that it will not founder. The persecutions
+which harass the Church are of this nature.</p>
+
+
+<h4><a name="p_859" id="p_859"></a>859</h4>
+
+<p>In addition to so many other signs of piety, they<a name="FNanchor_359_363" id="FNanchor_359_363"></a><a href="#Footnote_359_363" class="fnanchor">[359]</a> are also
+persecuted, which is the best sign of piety.</p>
+
+
+<h4><a name="p_860" id="p_860"></a>860</h4>
+
+<p>The Church is in an excellent state, when it is sustained by
+God only.</p>
+
+
+<h4><a name="p_861" id="p_861"></a>861</h4>
+
+<p>The Church has always been attacked by opposite errors,
+but perhaps never at the same time, as now. And if she suffer
+more because of the multiplicity of errors, she derives this
+advantage from it, that they destroy each other.</p>
+
+<p>She complains of both, but far more of the Calvinists, because
+of the schism.<span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span></p>
+
+<p>It is certain that many of the two opposite sects are deceived.
+They must be disillusioned.</p>
+
+<p>Faith embraces many truths which seem to contradict each
+other. <i>There is a time to laugh, and a time to weep</i>,<a name="FNanchor_360_364" id="FNanchor_360_364"></a><a href="#Footnote_360_364" class="fnanchor">[360]</a> etc. <i>Responde.
+Ne respondeas</i>,<a name="FNanchor_361_365" id="FNanchor_361_365"></a><a href="#Footnote_361_365" class="fnanchor">[361]</a> etc.</p>
+
+<p>The source of this is the union of the two natures in Jesus
+Christ; and also the two worlds (the creation of a new heaven
+and a new earth; a new life and a new death; all things double,
+and the same names remaining); and finally the two natures
+that are in the righteous, (for they are the two worlds, and a
+member and image of Jesus Christ. And thus all the names
+suit them: righteous, yet sinners; dead, yet living; living, yet
+dead; elect, yet outcast, etc.).</p>
+
+<p>There are then a great number of truths, both of faith and of
+morality, which seem contradictory, and which all hold good
+together in a wonderful system. The source of all heresies is
+the exclusion of some of these truths; and the source of all the
+objections which the heretics make against us is the ignorance
+of some of our truths. And it generally happens that, unable
+to conceive the connection of two opposite truths, and believing
+that the admission of one involves the exclusion of the other,
+they adhere to the one, exclude the other, and think of us as
+opposed to them. Now exclusion is the cause of their heresy;
+and ignorance that we hold the other truth causes their objections.</p>
+
+<p>1st example: Jesus Christ is God and man. The Arians,
+unable to reconcile these things, which they believe incompatible,
+say that He is man; in this they are Catholics. But they deny
+that He is God; in this they are heretics. They allege that we
+deny His humanity; in this they are ignorant.</p>
+
+<p>2nd example: On the subject of the Holy Sacrament. We
+believe that, the substance of the bread being changed, and
+being consubstantial with that of the body of our Lord, Jesus
+Christ is therein really present. That is one truth. Another
+is that this Sacrament is also a type of the cross and of glory,
+and a commemoration of the two. That is the Catholic faith,
+which comprehends these two truths which seem opposed.</p>
+
+<p>The heresy of to-day, not conceiving that this Sacrament
+contains at the same time both the presence of Jesus Christ
+and a type of Him, and that it is a sacrifice and a commemoration
+of a sacrifice, believes that neither of these truths can be admitted
+without excluding the other for this reason.</p>
+
+<p>They fasten to this point alone, that this Sacrament is typical;<span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span>
+and in this they are not heretics. They think that we exclude
+this truth; hence it comes that they raise so many objections to
+us out of the passages of the Fathers which assert it. Finally,
+they deny the presence; and in this they are heretics.</p>
+
+<p>3rd example: Indulgences.</p>
+
+<p>The shortest way, therefore, to prevent heresies is to instruct
+in all truths; and the surest way to refute them is to declare
+them all. For what will the heretics say?</p>
+
+<p>In order to know whether an opinion is a Father's ...</p>
+
+
+<h4><a name="p_862" id="p_862"></a>862</h4>
+
+<p>All err the more dangerously, as they each follow a truth.
+Their fault is not in following a falsehood, but in not following
+another truth.</p>
+
+
+<h4><a name="p_863" id="p_863"></a>863</h4>
+
+<p>Truth is so obscure in these times, and falsehood so established,
+that unless we love the truth, we cannot know it.</p>
+
+
+<h4><a name="p_864" id="p_864"></a>864</h4>
+
+<p>If there is ever a time in which we must make profession of
+two opposite truths, it is when we are reproached for omitting
+one. Therefore the Jesuits and Jansenists are wrong in concealing
+them, but the Jansenists more so, for the Jesuits have
+better made profession of the two.</p>
+
+
+<h4><a name="p_865" id="p_865"></a>865</h4>
+
+<p>Two kinds of people make things equal to one another, as
+feasts to working days, Christians to priests, all things among
+them, etc. And hence the one party conclude that what is
+then bad for priests is also so for Christians, and the other that
+what is not bad for Christians is lawful for priests.</p>
+
+
+<h4><a name="p_866" id="p_866"></a>866</h4>
+
+<p>If the ancient Church was in error, the Church is fallen. If
+she should be in error to-day, it is not the same thing; for she
+has always the superior maxim of tradition from the hand of the
+ancient Church; and so this submission and this conformity to
+the ancient Church prevail and correct all. But the ancient
+Church did not assume the future Church, and did not consider
+her, as we assume and consider the ancient.<span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span></p>
+
+
+<h4><a name="p_867" id="p_867"></a>867</h4>
+
+<p>That which hinders us in comparing what formerly occurred
+in the Church with what we see there now, is that we generally
+look upon Saint Athanasius,<a name="FNanchor_362_366" id="FNanchor_362_366"></a><a href="#Footnote_362_366" class="fnanchor">[362]</a> Saint Theresa, and the rest, as
+crowned with glory, and acting towards us as gods. Now that
+time has cleared up things, it does so appear. But at the time
+when he was persecuted, this great saint was a man called
+Athanasius; and Saint Theresa was a nun. "Elias was a man
+subject to like passions as we are," says Saint James, to disabuse
+Christians of that false idea which makes us reject the
+example of the saints, as disproportioned to our state. "They
+were saints," say we, "they are not like us." What then
+actually happened? Saint Athanasius was a man called Athanasius,
+accused of many crimes, condemned by such and such
+a council for such and such a crime. All the bishops assented
+to it, and finally the Pope. What said they to those who
+opposed this? That they disturbed the peace, that they
+created schism, etc.</p>
+
+<p>Zeal, light. Four kinds of persons: zeal without knowledge;
+knowledge without zeal; neither knowledge nor zeal; both zeal
+and knowledge. The first three condemned him. The last
+acquitted him, were excommunicated by the Church, and yet
+saved the Church.</p>
+
+
+<h4><a name="p_868" id="p_868"></a>868</h4>
+
+<p>If Saint Augustine came at the present time, and was as
+little authorised as his defenders, he would accomplish nothing.
+God directs His Church well, by having sent him before with
+authority.</p>
+
+
+<h4><a name="p_869" id="p_869"></a>869</h4>
+
+<p>God has not wanted to absolve without the Church. As she
+has part in the offence, He desires her to have part in the pardon.
+He associates her with this power, as kings their parliaments.
+But if she absolves or binds without God, she is no longer the
+Church. For, as in the case of parliament, even if the king
+have pardoned a man, it must be ratified; but if parliament
+ratifies without the king, or refuses to ratify on the order of
+the king, it is no longer the parliament of the king, but a
+rebellious assembly.<span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span></p>
+
+
+<h4><a name="p_870" id="p_870"></a>870</h4>
+
+<p><i>The Church, the Pope. Unity, plurality.</i>&mdash;Considering the
+Church as a unity, the Pope, who is its head, is as the whole.
+Considering it as a plurality, the Pope is only a part of it. The
+Fathers have considered the Church now in the one way, now
+in the other. And thus they have spoken differently of the Pope.
+(Saint Cyprian: <i>Sacerdos Dei.</i>) But in establishing one of these
+truths, they have not excluded the other. Plurality which is
+not reduced to unity is confusion; unity which does not depend
+on plurality is tyranny. There is scarcely any other country
+than France in which it is permissible to say that the Council
+is above the Pope.</p>
+
+
+<h4><a name="p_871" id="p_871"></a>871</h4>
+
+<p>The Pope is head. Who else is known of all? Who else is
+recognised by all, having power to insinuate himself into all the
+body, because he holds the principal shoot, which insinuates
+itself everywhere? How easy it was to make this degenerate
+into tyranny! That is why Christ has laid down for them this
+precept: <i>Vos autem non sic.</i><a name="FNanchor_363_367" id="FNanchor_363_367"></a><a href="#Footnote_363_367" class="fnanchor">[363]</a></p>
+
+
+<h4><a name="p_872" id="p_872"></a>872</h4>
+
+<p>The Pope hates and fears the learned, who do not submit
+to him at will.</p>
+
+
+<h4><a name="p_873" id="p_873"></a>873</h4>
+
+<p>We must not judge of what the Pope is by some words of the
+Fathers&mdash;as the Greeks said in a council, important rules&mdash;but
+by the acts of the Church and the Fathers, and by the canons.</p>
+
+<p><i>Duo aut tres in unum.</i><a name="FNanchor_364_368" id="FNanchor_364_368"></a><a href="#Footnote_364_368" class="fnanchor">[364]</a> Unity and plurality. It is an error
+to exclude one of the two, as the papists do who exclude plurality,
+or the Huguenots who exclude unity.</p>
+
+
+<h4><a name="p_874" id="p_874"></a>874</h4>
+
+<p>Would the Pope be dishonoured by having his knowledge
+from God and tradition; and is it not dishonouring him to
+separate him from this holy union?</p>
+
+
+<h4><a name="p_875" id="p_875"></a>875</h4>
+
+<p>God does not perform miracles in the ordinary conduct of
+His Church. It would be a strange miracle if infallibility
+existed in one man. But it appears so natural for it to reside<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span>
+in a multitude, since the conduct of God is hidden under nature,
+as in all His other works.</p>
+
+
+<h4><a name="p_876" id="p_876"></a>876</h4>
+
+<p>Kings dispose of their own power; but the Popes cannot
+dispose of theirs.</p>
+
+
+<h4><a name="p_877" id="p_877"></a>877</h4>
+
+<p><i>Summum jus, summa injuria.</i></p>
+
+<p>The majority is the best way, because it is visible, and has
+strength to make itself obeyed. Yet it is the opinion of the
+least able.</p>
+
+<p>If men could have done it, they would have placed might in
+the hands of justice. But as might does not allow itself to be
+managed as men want, because it is a palpable quality, whereas
+justice is a spiritual quality of which men dispose as they please,
+they have placed justice in the hands of might. And thus that
+is called just which men are forced to obey.</p>
+
+<p>Hence comes the right of the sword, for the sword gives a
+true right. Otherwise we should see violence on one side and
+justice on the other (end of the twelfth <i>Provincial</i>). Hence
+comes the injustice of the Fronde,<a name="FNanchor_365_369" id="FNanchor_365_369"></a><a href="#Footnote_365_369" class="fnanchor">[365]</a> which raises its alleged justice
+against power. It is not the same in the Church, for there is a
+true justice and no violence.</p>
+
+
+<h4><a name="p_878" id="p_878"></a>878</h4>
+
+<p><i>Injustice.</i>&mdash;Jurisdiction is not given for the sake of the judge,
+but for that of the litigant. It is dangerous to tell this to the
+people. But the people have too much faith in you; it will not
+harm them, and may serve you. It should therefore be made
+known. <i>Pasce oves meas</i>,<a name="FNanchor_366_370" id="FNanchor_366_370"></a><a href="#Footnote_366_370" class="fnanchor">[366]</a> non <i>tuas</i>. You owe me pasturage.</p>
+
+
+<h4><a name="p_879" id="p_879"></a>879</h4>
+
+<p>Men like certainty. They like the Pope to be infallible in
+faith, and grave doctors to be infallible in morals, so as to have
+certainty.</p>
+
+
+<h4><a name="p_880" id="p_880"></a>880</h4>
+
+<p>The Church teaches, and God inspires, both infallibly. The
+work of the Church is of use only as a preparation for grace or
+condemnation. What it does is enough for condemnation, not
+for inspiration.<span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span></p>
+
+
+<h4><a name="p_881" id="p_881"></a>881</h4>
+
+<p>Every time the Jesuits may impose upon the Pope, they will
+make all Christendom perjured.</p>
+
+<p>The Pope is very easily imposed upon, because of his occupations,
+and the confidence which he has in the Jesuits; and the
+Jesuits are very capable of imposing upon him by means of
+calumny.</p>
+
+
+<h4><a name="p_882" id="p_882"></a>882</h4>
+
+<p>The wretches who have obliged me to speak of the basis
+of religion.</p>
+
+
+<h4><a name="p_883" id="p_883"></a>883</h4>
+
+<p>Sinners purified without penitence; the righteous justified
+without love; all Christians without the grace of Jesus Christ;
+God without power over the will of men; a predestination
+without mystery; a redemption without certitude!</p>
+
+
+<h4><a name="p_884" id="p_884"></a>884</h4>
+
+<p>Any one is made a priest, who wants to be so, as under
+Jeroboam.<a name="FNanchor_367_371" id="FNanchor_367_371"></a><a href="#Footnote_367_371" class="fnanchor">[367]</a></p>
+
+<p>It is a horrible thing that they propound to us the discipline
+of the Church of to-day as so good, that it is made a crime to
+desire to change it. Formerly it was infallibly good, and it was
+thought that it could be changed without sin; and now, such as
+it is, we cannot wish it changed! It has indeed been permitted
+to change the custom of not making priests without such great
+circumspection, that there were hardly any who were worthy;
+and it is not allowed to complain of the custom which makes so
+many who are unworthy!</p>
+
+
+<h4><a name="p_885" id="p_885"></a>885</h4>
+
+<p><i>Heretics.</i>&mdash;Ezekiel. All the heathen, and also the Prophet,
+spoke evil of Israel. But the Israelites were so far from having
+the right to say to him, "You speak like the heathen," that he
+is most forcible upon this, that the heathen say the same as he.</p>
+
+
+<h4><a name="p_886" id="p_886"></a>886</h4>
+
+<p>The Jansenists are like the heretics in the reformation of
+morality; but you are like them in evil.<span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span></p>
+
+
+<h4><a name="p_887" id="p_887"></a>887</h4>
+
+<p>You are ignorant of the prophecies, if you do not know that
+all this must happen; princes, prophets, Pope, and even the
+priests. And yet the Church is to abide. By the grace of God
+we have not come to that. Woe to these priests! But we hope
+that God will bestow His mercy upon us that we shall not be
+of them.</p>
+
+<p>Saint Peter, ii: false prophets in the past, the image of future
+ones.</p>
+
+
+<h4><a name="p_888" id="p_888"></a>888</h4>
+
+<p>... So that if it is true, on the one hand, that some lax
+monks, and some corrupt casuists, who are not members of
+the hierarchy, are steeped in these corruptions, it is, on the
+other hand, certain that the true pastors of the Church, who
+are the true guardians of the Divine Word, have preserved it
+unchangeably against the efforts of those who have attempted
+to destroy it.</p>
+
+<p>And thus true believers have no pretext to follow that laxity,
+which is only offered to them by the strange hands of these
+casuists, instead of the sound doctrine which is presented to them
+by the fatherly hands of their own pastors. And the ungodly
+and heretics have no ground for publishing these abuses as
+evidence of imperfection in the providence of God over His
+Church; since, the Church consisting properly in the body of
+the hierarchy, we are so far from being able to conclude from
+the present state of matters that God has abandoned her to
+corruption, that it has never been more apparent than at the
+present time that God visibly protects her from corruption.</p>
+
+<p>For if some of these men, who, by an extraordinary vocation,
+have made profession of withdrawing from the world and
+adopting the monks' dress, in order to live in a more perfect
+state than ordinary Christians, have fallen into excesses which
+horrify ordinary Christians, and have become to us what the
+false prophets were among the Jews; this is a private and personal
+misfortune, which must indeed be deplored, but from which
+nothing can be inferred against the care which God takes of
+His Church; since all these things are so clearly foretold, and it
+has been so long since announced that these temptations would
+arise from people of this kind; so that when we are well instructed,
+we see in this rather evidence of the care of God than
+of His forgetfulness in regard to us.<span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span></p>
+
+
+<h4><a name="p_889" id="p_889"></a>889</h4>
+
+<p>Tertullian: <i>Nunquam Ecclesia reformabitur.</i></p>
+
+
+<h4><a name="p_890" id="p_890"></a>890</h4>
+
+<p>Heretics, who take advantage of the doctrine of the Jesuits,
+must be made to know that it is not that of the Church [<i>the
+doctrine of the Church</i>], and that our divisions do not separate
+us from the altar.</p>
+
+
+<h4><a name="p_891" id="p_891"></a>891</h4>
+
+<p>If in differing we condemned, you would be right. Uniformity
+without diversity is useless to others; diversity without
+uniformity is ruinous for us. The one is harmful outwardly;
+the other inwardly.</p>
+
+
+<h4><a name="p_892" id="p_892"></a>892</h4>
+
+<p>By showing the truth, we cause it to be believed; but by
+showing the injustice of ministers, we do not correct it. Our
+mind is assured by a proof of falsehood; our purse is not made
+secure by proof of injustice.</p>
+
+
+<h4><a name="p_893" id="p_893"></a>893</h4>
+
+<p>Those who love the Church lament to see the corruption of
+morals; but laws at least exist. But these corrupt the laws.
+The model is damaged.</p>
+
+
+<h4><a name="p_894" id="p_894"></a>894</h4>
+
+<p>Men never do evil so completely and cheerfully as when they
+do it from religious conviction.</p>
+
+
+<h4><a name="p_895" id="p_895"></a>895</h4>
+
+<p>It is in vain that the Church has established these words,
+anathemas, heresies, etc. They are used against her.</p>
+
+
+<h4><a name="p_896" id="p_896"></a>896</h4>
+
+<p>The servant knoweth not what his lord doeth, for the master
+tells him only the act and not the intention.<a name="FNanchor_368_372" id="FNanchor_368_372"></a><a href="#Footnote_368_372" class="fnanchor">[368]</a> And this is why
+he often obeys slavishly, and defeats the intention. But Jesus
+Christ has told us the object. And you defeat that object.</p>
+
+
+<h4><a name="p_897" id="p_897"></a>897</h4>
+
+<p>They cannot have perpetuity, and they seek universality;
+and therefore they make the whole Church corrupt, that they
+may be saints.<span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span></p>
+
+
+<h4><a name="p_898" id="p_898"></a>898</h4>
+
+<p><i>Against those who misuse passages of Scripture, and who pride
+themselves in finding one which seems to favour their error.</i>&mdash;The
+chapter for Vespers, Passion Sunday, the prayer for the king.</p>
+
+<p>Explanation of these words: "He that is not with me is against
+me."<a name="FNanchor_369_373" id="FNanchor_369_373"></a><a href="#Footnote_369_373" class="fnanchor">[369]</a> And of these others: "He that is not against you is for
+you."<a name="FNanchor_370_374" id="FNanchor_370_374"></a><a href="#Footnote_370_374" class="fnanchor">[370]</a> A person who says: "I am neither for nor against",
+we ought to reply to him ...</p>
+
+
+<h4><a name="p_899" id="p_899"></a>899</h4>
+
+<p>He who will give the meaning of Scripture, and does not
+take it from Scripture, is an enemy of Scripture. (Aug., <i>De
+Doct. Christ.</i>)</p>
+
+
+<h4><a name="p_900" id="p_900"></a>900</h4>
+
+<p><i>Humilibus dat gratiam; an ideo non dedit humilitatem?</i><a name="FNanchor_371_375" id="FNanchor_371_375"></a><a href="#Footnote_371_375" class="fnanchor">[371]</a></p>
+
+<p><i>Sui eum non receperunt; quotquot autem non receperunt an
+non erant sui?</i><a name="FNanchor_372_376" id="FNanchor_372_376"></a><a href="#Footnote_372_376" class="fnanchor">[372]</a></p>
+
+
+<h4><a name="p_901" id="p_901"></a>901</h4>
+
+<p>"It must indeed be," says Feuillant, "that this is not so
+certain; for controversy indicates uncertainty, (Saint Athanasius,
+Saint Chrysostom, morals, unbelievers)."</p>
+
+<p>The Jesuits have not made the truth uncertain, but they have
+made their own ungodliness certain.</p>
+
+<p>Contradiction has always been permitted, in order to blind
+the wicked; for all that offends truth or love is evil. This is
+the true principle.</p>
+
+
+<h4><a name="p_902" id="p_902"></a>902</h4>
+
+<p>All religions and sects in the world have had natural reason
+for a guide. Christians alone have been constrained to take
+their rules from without themselves, and to acquaint themselves
+with those which Jesus Christ bequeathed to men of old
+to be handed down to true believers. This constraint wearies
+these good Fathers. They desire, like other people, to have
+liberty to follow their own imaginations. It is in vain that we
+cry to them, as the prophets said to the Jews of old: "Enter into
+the Church; acquaint yourselves with the precepts which the
+men of old left to her, and follow those paths." They have
+answered like the Jews: "We will not walk in them; but we will
+follow the thoughts of our hearts"; and they have said, "We
+will be as the other nations."<span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span><a name="FNanchor_373_377" id="FNanchor_373_377"></a><a href="#Footnote_373_377" class="fnanchor">[373]</a></p>
+
+
+<h4><a name="p_903" id="p_903"></a>903</h4>
+
+<p>They make a rule of exception.</p>
+
+<p>Have the men of old given absolution before penance? Do
+this as exceptional. But of the exception you make a rule
+without exception, so that you do not even want the rule to
+be exceptional.</p>
+
+
+<h4><a name="p_904" id="p_904"></a>904</h4>
+
+<p><i>On confessions and absolutions without signs of regret.</i></p>
+
+<p>God regards only the inward; the Church judges only by the
+outward. God absolves as soon as He sees penitence in the
+heart; the Church when she sees it in works. God will make a
+Church pure within, which confounds, by its inward and
+entirely spiritual holiness, the inward impiety of proud sages
+and Pharisees; and the Church will make an assembly of men
+whose external manners are so pure as to confound the manners
+of the heathen. If there are hypocrites among them, but so
+well disguised that she does not discover their venom, she
+tolerates them; for, though they are not accepted of God, whom
+they cannot deceive, they are of men, whom they do deceive.
+And thus she is not dishonoured by their conduct, which appears
+holy. But you want the Church to judge neither of the inward,
+because that belongs to God alone, nor of the outward, because
+God dwells only upon the inward; and thus, taking away from
+her all choice of men, you retain in the Church the most dissolute,
+and those who dishonour her so greatly, that the synagogues of
+the Jews and sects of philosophers would have banished them
+as unworthy, and have abhorred them as impious.</p>
+
+
+<h4><a name="p_905" id="p_905"></a>905</h4>
+
+<p>The easiest conditions to live in according to the world are
+the most difficult to live in according to God, and vice versa.
+Nothing is so difficult according to the world as the religious
+life; nothing is easier than to live it according to God. Nothing
+is easier, according to the world, than to live in high office and
+great wealth; nothing is more difficult than to live in them
+according to God, and without acquiring an interest in them
+and a liking for them.</p>
+
+
+<h4><a name="p_906" id="p_906"></a>906</h4>
+
+<p>The casuists submit the decision to the corrupt reason,
+and the choice of decisions to the corrupt will, in order that all<span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span>
+that is corrupt in the nature of man may contribute to his
+conduct.</p>
+
+
+<h4><a name="p_907" id="p_907"></a>907</h4>
+
+<p>But is it <i>probable</i> that <i>probability</i> gives assurance?</p>
+
+<p>Difference between rest and security of conscience. Nothing
+gives certainty but truth; nothing gives rest but the sincere
+search for truth.</p>
+
+
+<h4><a name="p_908" id="p_908"></a>908</h4>
+
+<p>The whole society itself of their casuists cannot give assurance
+to a conscience in error, and that is why it is important to
+choose good guides.</p>
+
+<p>Thus they will be doubly culpable, both in having followed
+ways which they should not have followed, and in having
+listened to teachers to whom they should not have listened.</p>
+
+
+<h4><a name="p_909" id="p_909"></a>909</h4>
+
+<p>Can it be anything but compliance with the world which
+makes you find things probable? Will you make us believe
+that it is truth, and that if duelling were not the fashion, you
+would find it probable that they might fight, considering the
+matter in itself?</p>
+
+
+<h4><a name="p_910" id="p_910"></a>910</h4>
+
+<p>Must we kill to prevent there being any wicked? This is to
+make both parties wicked instead of one. <i>Vince in bono malum.</i><a name="FNanchor_374_378" id="FNanchor_374_378"></a><a href="#Footnote_374_378" class="fnanchor">[374]</a>
+(Saint Augustine.)</p>
+
+
+<h4><a name="p_911" id="p_911"></a>911</h4>
+
+<p><i>Universal.</i>&mdash;Ethics and language are special, but universal
+sciences.</p>
+
+
+<h4><a name="p_912" id="p_912"></a>912</h4>
+
+<p><i>Probability.</i>&mdash;Each one can employ it; no one can take it away.</p>
+
+
+<h4><a name="p_913" id="p_913"></a>913</h4>
+
+<p>They allow lust to act, and check scruples; whereas they
+should do the contrary.</p>
+
+
+<h4><a name="p_914" id="p_914"></a>914</h4>
+
+<p><i>Montalte.</i><a name="FNanchor_375_379" id="FNanchor_375_379"></a><a href="#Footnote_375_379" class="fnanchor">[375]</a>&mdash;Lax opinions please men so much, that it is strange
+that theirs displease. It is because they have exceeded all<span class='pagenum'><a name="Page_269" id="Page_269">[Pg 269]</a></span>
+bounds. Again, there are many people who see the truth, and
+who cannot attain to it; but there are few who do not know
+that the purity of religion is opposed to our corruptions. It is
+absurd to say that an eternal recompense is offered to the
+morality of Escobar.</p>
+
+
+<h4><a name="p_915" id="p_915"></a>915</h4>
+
+<p><i>Probability.</i>&mdash;They have some true principles; but they
+misuse them. Now, the abuse of truth ought to be as much
+punished as the introduction of falsehood.</p>
+
+<p>As if there were two hells, one for sins against love, the other
+for those against justice!</p>
+
+
+<h4><a name="p_916" id="p_916"></a>916</h4>
+
+<p><i>Probability.</i><a name="FNanchor_376_380" id="FNanchor_376_380"></a><a href="#Footnote_376_380" class="fnanchor">[376]</a>&mdash;The earnestness of the saints in seeking the
+truth was useless, if the probable is trustworthy. The fear
+of the saints who have always followed the surest way (Saint
+Theresa having always followed her confessor).</p>
+
+
+<h4><a name="p_917" id="p_917"></a>917</h4>
+
+<p>Take away <i>probability</i>, and you can no longer please the world;
+give <i>probability</i>, and you can no longer displease it.</p>
+
+
+<h4><a name="p_918" id="p_918"></a>918</h4>
+
+<p>These are the effects of the sins of the peoples and of the
+Jesuits. The great have wished to be flattered. The Jesuits
+have wished to be loved by the great. They have all been
+worthy to be abandoned to the spirit of lying, the one party
+to deceive, the others to be deceived. They have been avaricious,
+ambitious, voluptuous. <i>Coacervabunt tibi magistros.</i><a name="FNanchor_377_381" id="FNanchor_377_381"></a><a href="#Footnote_377_381" class="fnanchor">[377]</a> Worthy
+disciples of such masters, they have sought flatterers, and have
+found them.</p>
+
+
+<h4><a name="p_919" id="p_919"></a>919</h4>
+
+<p>If they do not renounce their doctrine of probability, their
+good maxims are as little holy as the bad, for they are founded
+on human authority; and thus, if they are more just, they will
+be more reasonable, but not more holy. They take after the
+wild stem on which they are grafted.<span class='pagenum'><a name="Page_270" id="Page_270">[Pg 270]</a></span></p>
+
+<p>If what I say does not serve to enlighten you, it will be of use
+to the people.</p>
+
+<p>If these<a name="FNanchor_378_382" id="FNanchor_378_382"></a><a href="#Footnote_378_382" class="fnanchor">[378]</a> are silent, the stones will speak.</p>
+
+<p>Silence is the greatest persecution; the saints were never
+silent. It is true that a call is necessary; but it is not from the
+decrees of the Council that we must learn whether we are called,
+it is from the necessity of speaking. Now, after Rome has
+spoken, and we think that she has condemned the truth, and
+that they have written it, and after the books which have said
+the contrary are censured; we must cry out so much the louder,
+the more unjustly we are censured, and the more violently they
+would stifle speech, until there come a Pope who hears both
+parties, and who consults antiquity to do justice. So the good
+Popes will find the Church still in outcry.</p>
+
+<p>The Inquisition and the Society<a name="FNanchor_379_383" id="FNanchor_379_383"></a><a href="#Footnote_379_383" class="fnanchor">[379]</a> are the two scourges of the
+truth.</p>
+
+<p>Why do you not accuse them of Arianism? For, though
+they have said that Jesus Christ is God, perhaps they mean
+by it not the natural interpretation, but as it is said, <i>Dii
+estis</i>.</p>
+
+<p>If my Letters are condemned at Rome, that which I condemn
+in them is condemned in heaven. <i>Ad tuum, Domine Jesu,
+tribunal appello.</i></p>
+
+<p>You yourselves are corruptible.</p>
+
+<p>I feared that I had written ill, seeing myself condemned;
+but the example of so many pious writings makes me believe
+the contrary. It is no longer allowable to write well, so corrupt
+or ignorant is the Inquisition!</p>
+
+<p>"It is better to obey God than men."</p>
+
+<p>I fear nothing; I hope for nothing. It is not so with the
+bishops. Port-Royal fears, and it is bad policy to disperse
+them; for they will fear no longer and will cause greater fear.
+I do not even fear your like censures, if they are not founded on
+those of tradition. Do you censure all? What! even my respect?
+No. Say then what, or you will do nothing, if you do not point
+out the evil, and why it is evil. And this is what they will have
+great difficulty in doing.</p>
+
+<p><i>Probability.</i>&mdash;They have given a ridiculous explanation of
+certitude; for, after having established that all their ways are
+sure, they have no longer called that sure which leads to heaven
+without danger of not arriving there by it, but that which
+leads there without danger of going out of that road.<span class='pagenum'><a name="Page_271" id="Page_271">[Pg 271]</a></span></p>
+
+
+<h4><a name="p_920" id="p_920"></a>920</h4>
+
+<p>... The saints indulge in subtleties in order to think themselves
+criminals, and impeach their better actions. And these indulge
+in subtleties in order to excuse the most wicked.</p>
+
+<p>The heathen sages erected a structure equally fine outside,
+but upon a bad foundation; and the devil deceived men by this
+apparent resemblance based upon the most different foundation.</p>
+
+<p>Man never had so good a cause as I; and others have never
+furnished so good a capture as you....</p>
+
+<p>The more they point out weakness in my person, the more
+they authorise my cause.</p>
+
+<p>You say that I am a heretic. Is that lawful? And if you do
+not fear that men do justice, do you not fear that God does
+justice?</p>
+
+<p>You will feel the force of the truth, and you will yield to it ...</p>
+
+<p>There is something supernatural in such a blindness. <i>Digna
+necessitas.<a name="FNanchor_380_384" id="FNanchor_380_384"></a><a href="#Footnote_380_384" class="fnanchor">[380]</a> Mentiris impudentissime</i> ...</p>
+
+<p><i>Doctrina sua noscitur vir</i> ...</p>
+
+<p>False piety, a double sin.</p>
+
+<p>I am alone against thirty thousand. No. Protect, you, the
+court; protect, you, deception; let me protect the truth. It is
+all my strength. If I lose it, I am undone. I shall not lack
+accusations, and persecutions. But I possess the truth, and we
+shall see who will take it away.</p>
+
+<p>I do not need to defend religion, but you do not need to
+defend error and injustice. Let God, out of His compassion,
+having no regard to the evil which is in me, and having regard
+to the good which is in you, grant us all grace that truth may
+not be overcome in my hands, and that falsehood ...</p>
+
+
+<h4><a name="p_921" id="p_921"></a>921</h4>
+
+<p><i>Probable.</i>&mdash;Let us see if we seek God sincerely, by comparison
+of the things which we love. It is <i>probable</i> that this food will
+not poison me. It is <i>probable</i> that I shall not lose my action
+by not prosecuting it ...</p>
+
+
+<h4><a name="p_922" id="p_922"></a>922</h4>
+
+<p>It is not absolution only which remits sins by the sacrament
+of penance, but contrition, which is not real if it does not seek
+the sacrament.<span class='pagenum'><a name="Page_272" id="Page_272">[Pg 272]</a></span></p>
+
+
+<h4><a name="p_923" id="p_923"></a>923</h4>
+
+<p>People who do not keep their word, without faith, without
+honour, without truth, deceitful in heart, deceitful in speech;
+for which that amphibious animal in fable was once reproached,
+which held itself in a doubtful position between the fish and the
+birds ...</p>
+
+<p>It is important to kings and princes to be considered pious;
+and therefore they must confess themselves to you.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_273" id="Page_273">[Pg 273]</a></span></p>
+<h2><a name="NOTES" id="NOTES"></a>NOTES</h2>
+
+
+<p>The following brief notes are mainly based on those of M. Brunschvicg.
+But those of MM. Faug&egrave;re, Molinier, and Havet have
+also been consulted. The biblical references are to the Authorised
+English Version. Those in the text are to the Vulgate, except
+where it has seemed advisable to alter the reference to the English
+Version.</p>
+
+<div class="footnote"><p><a name="Footnote_1_5" id="Footnote_1_5"></a><a href="#FNanchor_1_5"><span class="label">[1]</span></a> P. 1, l. 1. <i>The difference between the mathematical and the intuitive
+mind.</i>&mdash;Pascal is here distinguishing the logical or discursive type
+of mind, a good example of which is found in mathematical reasoning,
+and what we should call the intuitive type of mind, which sees
+everything at a glance. A practical man of sound judgment
+exemplifies the latter; for he is in fact guided by impressions of
+past experience, and does not consciously reason from general
+principles.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_6" id="Footnote_2_6"></a><a href="#FNanchor_2_6"><span class="label">[2]</span></a> P. 2, l. 34. <i>There are different kinds</i>, etc.&mdash;This is probably a
+subdivision of the discursive type of mind.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_7" id="Footnote_3_7"></a><a href="#FNanchor_3_7"><span class="label">[3]</span></a> P. 3, l. 31. <i>By rule.</i>&mdash;This is an emendation by M. Brunschvicg.
+The MS. has <i>sans r&egrave;gle</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_8" id="Footnote_4_8"></a><a href="#FNanchor_4_8"><span class="label">[4]</span></a> P. 4, l. 3. <i>I judge by my watch.</i>&mdash;Pascal is said to have always
+carried a watch attached to his left wrist-band.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_9" id="Footnote_5_9"></a><a href="#FNanchor_5_9"><span class="label">[5]</span></a> P. 5, l. 21. <i>Scaramouch.</i>&mdash;A traditional character in Italian
+comedy.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_10" id="Footnote_6_10"></a><a href="#FNanchor_6_10"><span class="label">[6]</span></a> P. 5, l. 22. <i>The doctor.</i>&mdash;Also a traditional character in Italian
+comedy.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_11" id="Footnote_7_11"></a><a href="#FNanchor_7_11"><span class="label">[7]</span></a> P. 5, l. 24. <i>Cleobuline.</i>&mdash;Princess, and afterwards Queen of
+Corinth, figures in the romance of Mademoiselle de Scud&eacute;ry, entitled
+<i>Artam&egrave;ne ou le Grand Cyrus</i>. She is enamoured of one of her
+subjects, Myrinthe. But she "loved him without thinking of love;
+and remained so long in that error, that this affection was no longer
+in a state to be overcome, when she became aware of it." The
+character is supposed to have been drawn from Christina of Sweden.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_12" id="Footnote_8_12"></a><a href="#FNanchor_8_12"><span class="label">[8]</span></a> P. 6, l. 21. <i>Rivers are</i>, etc.&mdash;Apparently suggested by a chapter
+in Rabelais: <i>How we descended in the isle of Odes, in which the roads
+walk</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_13" id="Footnote_9_13"></a><a href="#FNanchor_9_13"><span class="label">[9]</span></a> P. 6, l. 30. <i>Salomon de Tultie.</i>&mdash;A pseudonym adopted by
+Pascal as the author of the <i>Provincial Letters</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_14" id="Footnote_10_14"></a><a href="#FNanchor_10_14"><span class="label">[10]</span></a> P. 7, l. 7. <i>Abstine et sustine.</i>&mdash;A maxim of the Stoics.</p></div>
+
+<p><span class='pagenum'><a name="Page_274" id="Page_274">[Pg 274]</a></span></p><div class="footnote"><p><a name="Footnote_11_15" id="Footnote_11_15"></a><a href="#FNanchor_11_15"><span class="label">[11]</span></a> P. 7, l. 8. <i>Follow nature.</i>&mdash;The maxim in which the Stoics
+summed up their positive ethical teaching.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_16" id="Footnote_12_16"></a><a href="#FNanchor_12_16"><span class="label">[12]</span></a> P. 7, l. 9. <i>As Plato.</i>&mdash;Compare Montaigne, <i>Essais</i>, iii, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_17" id="Footnote_13_17"></a><a href="#FNanchor_13_17"><span class="label">[13]</span></a> P. 9, l. 29. <i>We call this jargon poetical beauty.</i>&mdash;According to M.
+Havet, Pascal refers here to Malherbe and his school.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_18" id="Footnote_14_18"></a><a href="#FNanchor_14_18"><span class="label">[14]</span></a> P. 10, l. 23. <i>Ne quid nimis.</i>&mdash;Nothing in excess, a celebrated
+maxim in ancient Greek philosophy.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_19" id="Footnote_15_19"></a><a href="#FNanchor_15_19"><span class="label">[15]</span></a> P. 11, l. 26. <i>That epigram about two one-eyed people.</i>&mdash;M. Havet
+points out that this is not Martial's, but is to be found in <i>Epigrammatum
+Delectus</i>, published by Port-Royal in 1659.
+</p>
+<div class="poem"><div class="stanza">
+<span class="i0"><i>Lumine &AElig;on dextro, capta est Leonilla sinistro,</i><br /></span>
+<span class="i0"><i>Et potis est forma vincere uterque deos.</i><br /></span>
+<span class="i0"><i>Blande puer, lumen quod habes concede parenti,</i><br /></span>
+<span class="i0"><i>Sic tu c&aelig;cus Amor, sic erit ilia Venus.</i><br /></span>
+</div></div>
+</div>
+
+<div class="footnote"><p><a name="Footnote_16_20" id="Footnote_16_20"></a><a href="#FNanchor_16_20"><span class="label">[16]</span></a> P. 11, l. 29. <i>Ambitiosa recidet ornamenta.</i>&mdash;Horace, <i>De Arte
+Poetica</i>, 447.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_21" id="Footnote_17_21"></a><a href="#FNanchor_17_21"><span class="label">[17]</span></a> P. 13, l. 2. <i>Cartesian.</i>&mdash;One who follows the philosophy of
+Descartes (1596-1650), "the father of modern philosophy."</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_22" id="Footnote_18_22"></a><a href="#FNanchor_18_22"><span class="label">[18]</span></a> P. 13, l. 8. <i>Le Ma&icirc;tre.</i>&mdash;A famous French advocate in Pascal's
+time. His <i>Plaidoyers el Harangues</i> appeared in 1657. <i>Plaidoyer VI</i>
+is entitled <i>Pour un fils mis en religion par force</i>, and on the first
+page occurs the word <i>r&eacute;pandre: "Dieu qui r&eacute;pand des aveuglements
+et des t&eacute;n&egrave;bres sur les passions ill&eacute;gitimes.</i>" Pascal's reference is
+probably to this passage.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_23" id="Footnote_19_23"></a><a href="#FNanchor_19_23"><span class="label">[19]</span></a> P. 13, l. 12. <i>The Cardinal.</i>&mdash;Mazarin. He was one of those
+statesmen who do not like condolences.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_24" id="Footnote_20_24"></a><a href="#FNanchor_20_24"><span class="label">[20]</span></a> P. 14, l. 12. <i>Saint Thomas.</i>&mdash;Thomas Aquinas (1223-74), one
+of the greatest scholastic philosophers.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_25" id="Footnote_21_25"></a><a href="#FNanchor_21_25"><span class="label">[21]</span></a> P. 14, l. 16. <i>Charron.</i>&mdash;A friend of Montaigne. His <i>Trait&eacute; de la
+Sagesse</i> (1601), which is not a large book, contains 117 chapters,
+each of which is subdivided.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_26" id="Footnote_22_26"></a><a href="#FNanchor_22_26"><span class="label">[22]</span></a> P. 14, l. 17. <i>Of the confusion of Montaigne.</i>&mdash;The Essays of
+Montaigne follow each other without any kind of order.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_27" id="Footnote_23_27"></a><a href="#FNanchor_23_27"><span class="label">[23]</span></a> P. 14, l. 27. <i>Mademoiselle de Gournay.</i>&mdash;The adopted daughter
+of Montaigne. She published in 1595 an edition of his <i>Essais</i>, and,
+in a Preface (added later), she defends him on this point.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_28" id="Footnote_24_28"></a><a href="#FNanchor_24_28"><span class="label">[24]</span></a> P. 15, l. 1. <i>People without eyes.</i>&mdash;Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_29" id="Footnote_25_29"></a><a href="#FNanchor_25_29"><span class="label">[25]</span></a> P. 15, l. 1. <i>Squaring the circle.</i>&mdash;Ibid., ii, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_30" id="Footnote_26_30"></a><a href="#FNanchor_26_30"><span class="label">[26]</span></a> P. 15, l. 1. <i>A greater world.</i>&mdash;Ibid., ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_31" id="Footnote_27_31"></a><a href="#FNanchor_27_31"><span class="label">[27]</span></a> P. 15, l. 2. <i>On suicide and on death.</i>&mdash;Ibid., ii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_32" id="Footnote_28_32"></a><a href="#FNanchor_28_32"><span class="label">[28]</span></a> P. 15, l. 3. <i>Without fear and without repentance.</i>&mdash;Ibid., iii., 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_33" id="Footnote_29_33"></a><a href="#FNanchor_29_33"><span class="label">[29]</span></a> P. 15, l. 7. (730, 231).&mdash;These two references of Pascal are to the
+edition of the <i>Essais</i> of Montaigne, published in 1636.</p></div>
+
+<p><span class='pagenum'><a name="Page_275" id="Page_275">[Pg 275]</a></span></p><div class="footnote"><p><a name="Footnote_30_34" id="Footnote_30_34"></a><a href="#FNanchor_30_34"><span class="label">[30]</span></a> P. 16, l. 32. <i>The centre which is everywhere, and the circumference
+nowhere.</i>&mdash;M. Havet traces this saying to Empedocles. Pascal
+must have read it in Mlle de Gournay's preface to her edition of
+Montaigne's <i>Essais</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_35" id="Footnote_31_35"></a><a href="#FNanchor_31_35"><span class="label">[31]</span></a> P. 18, l. 33. <i>I will speak of the whole.</i>&mdash;This saying of Democritus
+is quoted by Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_36" id="Footnote_32_36"></a><a href="#FNanchor_32_36"><span class="label">[32]</span></a> P. 18, l. 37. <i>Principles of Philosophy.</i>&mdash;The title of one of Descartes's
+philosophical writings, published in 1644. See note on p. 13,
+l. 8 above.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_37" id="Footnote_33_37"></a><a href="#FNanchor_33_37"><span class="label">[33]</span></a> P. 18, l. 39. <i>De omni scibili.</i>&mdash;The title under which Pico della
+Mirandola announced nine hundred propositions which he proposed
+to uphold publicly at Rome in 1486.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_38" id="Footnote_34_38"></a><a href="#FNanchor_34_38"><span class="label">[34]</span></a> P. 19, l. 26. <i>Beneficia eo usque l&aelig;ta sunt.</i>&mdash;Tacitus, <i>Ann.</i>, lib. iv,
+c. xviii. Compare Montaigne, <i>Essais</i>, iii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_39" id="Footnote_35_39"></a><a href="#FNanchor_35_39"><span class="label">[35]</span></a> P. 21, l. 35. <i>Modus quo</i>, etc.&mdash;St. Augustine, <i>De Civ. Dei</i>, xxi, 10.
+Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_40" id="Footnote_36_40"></a><a href="#FNanchor_36_40"><span class="label">[36]</span></a> P. 22, l. 8. <i>Felix qui</i>, etc.&mdash;Virgil, <i>Georgics</i>, ii, 489, quoted by
+Montaigne, <i>Essais</i>, iii, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_41" id="Footnote_37_41"></a><a href="#FNanchor_37_41"><span class="label">[37]</span></a> P. 22, l. 10. <i>Nihil admirari</i>, etc.&mdash;Horace, <i>Epistles</i>, I. vi. 1.
+Montaigne, <i>Essais</i>, ii, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_42" id="Footnote_38_42"></a><a href="#FNanchor_38_42"><span class="label">[38]</span></a> P. 22, l. 19. 394.&mdash;A reference to Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_43" id="Footnote_39_43"></a><a href="#FNanchor_39_43"><span class="label">[39]</span></a> P. 22, l. 20. 395.&mdash;Ibid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_44" id="Footnote_40_44"></a><a href="#FNanchor_40_44"><span class="label">[40]</span></a> P. 22, l. 22. 399.&mdash;Ibid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_45" id="Footnote_41_45"></a><a href="#FNanchor_41_45"><span class="label">[41]</span></a> P. 22, l. 28. <i>Harum sententiarum.</i>&mdash;Cicero, <i>Tusc.</i>, i, 11, Montaigne,
+<i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_46" id="Footnote_42_46"></a><a href="#FNanchor_42_46"><span class="label">[42]</span></a> P. 22, l. 39. <i>Felix qui</i>, etc.&mdash;See above, notes on p. 22, l. 8 and l. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_47" id="Footnote_43_47"></a><a href="#FNanchor_43_47"><span class="label">[43]</span></a> P. 22, l. 40. 280 <i>kinds of sovereign good in Montaigne.</i>&mdash;<i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_48" id="Footnote_44_48"></a><a href="#FNanchor_44_48"><span class="label">[44]</span></a> P. 23, l. 1. <i>Part I</i>, 1, 2, <i>c</i>. 1, <i>section</i> 4.&mdash;This reference is to Pascal's
+<i>Trait&eacute; du vide</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_49" id="Footnote_45_49"></a><a href="#FNanchor_45_49"><span class="label">[45]</span></a> P. 23, l. 25. <i>How comes it</i>, etc.&mdash;Montaigne, <i>Essais</i>, iii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_50" id="Footnote_46_50"></a><a href="#FNanchor_46_50"><span class="label">[46]</span></a> P. 23, l. 29. See Epictetus, <i>Diss.</i>, iv, 6. He was a great Roman
+Stoic in the time of Domitian.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_51" id="Footnote_47_51"></a><a href="#FNanchor_47_51"><span class="label">[47]</span></a> P. 24, l. 9. <i>It is natural</i>, etc.&mdash;Compare Montaigne, <i>Essais</i>, i, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_52" id="Footnote_48_52"></a><a href="#FNanchor_48_52"><span class="label">[48]</span></a> P. 24, l. 12. <i>Imagination.</i>&mdash;This fragment is suggestive of
+Montaigne. See <i>Essais</i>, iii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_53" id="Footnote_49_53"></a><a href="#FNanchor_49_53"><span class="label">[49]</span></a> P. 25, l. 16. <i>If the greatest philosopher</i>, etc. See Raymond
+Sebond's <i>Apologie</i>, from which Pascal has derived his illustrations.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_54" id="Footnote_50_54"></a><a href="#FNanchor_50_54"><span class="label">[50]</span></a> P. 26, l. 1. <i>Furry cats.</i>&mdash;Montaigne, <i>Essais</i>, ii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_55" id="Footnote_51_55"></a><a href="#FNanchor_51_55"><span class="label">[51]</span></a> P. 26, l. 31. <i>Della opinione</i>, etc.&mdash;No work is known under this
+name. It may refer to a treatise by Carlo Flori, which bears a
+title like this. But its date (1690) is after Pascal's death (1662),
+though there may have been earlier editions.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_56" id="Footnote_52_56"></a><a href="#FNanchor_52_56"><span class="label">[52]</span></a> P. 27, l. 12. <i>Source of error in diseases.</i>&mdash;Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_57" id="Footnote_53_57"></a><a href="#FNanchor_53_57"><span class="label">[53]</span></a> P. 27, l. 27. <i>They rival each other</i>, etc.&mdash;Ibid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_58" id="Footnote_54_58"></a><a href="#FNanchor_54_58"><span class="label">[54]</span></a> P. 28, l. 31. <i>N&aelig; iste</i>, etc.&mdash;Terence, <i>Heaut.</i>, IV, i, 8. Montaigne,
+<i>Essais</i>, iii, 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_59" id="Footnote_55_59"></a><a href="#FNanchor_55_59"><span class="label">[55]</span></a> P. 28, l. 15. <i>Quasi quidquam</i>, etc.&mdash;Plin., ii, 7. Montaigne, ibid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_60" id="Footnote_56_60"></a><a href="#FNanchor_56_60"><span class="label">[56]</span></a> P. 28, l. 29. <i>Quod crebro</i>, etc.&mdash;Cicero, <i>De Divin.</i>, ii, 49.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_61" id="Footnote_57_61"></a><a href="#FNanchor_57_61"><span class="label">[57]</span></a> P. 29, l. 1. <i>Spongia solis.</i>&mdash;The spots on the sun. Pascal sees in<span class='pagenum'><a name="Page_276" id="Page_276">[Pg 276]</a></span>
+them the beginning of the darkening of the sun, and thinks that
+there will therefore come a day when there will be no sun.</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_62" id="Footnote_58_62"></a><a href="#FNanchor_58_62"><span class="label">[58]</span></a> P. 29, l. 15. <i>Custom is a second nature</i>, etc.&mdash;Montaigne, <i>Essais</i>,
+i, 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_63" id="Footnote_59_63"></a><a href="#FNanchor_59_63"><span class="label">[59]</span></a> P. 29, l. 19. <i>Omne animal.</i>&mdash;See Genesis vii, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_64" id="Footnote_60_64"></a><a href="#FNanchor_60_64"><span class="label">[60]</span></a> P. 30, l. 22. <i>Hence savages</i>, etc.&mdash;Montaigne, <i>Essais</i>, i, 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_65" id="Footnote_61_65"></a><a href="#FNanchor_61_65"><span class="label">[61]</span></a> P. 32, l. 3. <i>A great part of Europe</i>, etc.&mdash;An allusion to the
+Reformation.</p></div>
+
+<div class="footnote"><p><a name="Footnote_62_66" id="Footnote_62_66"></a><a href="#FNanchor_62_66"><span class="label">[62]</span></a> P. 33, l. 13. <i>Alexander's chastity.</i>&mdash;Pascal apparently has in
+mind Alexander's treatment of Darius's wife and daughters after
+the battle of Issus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_63_67" id="Footnote_63_67"></a><a href="#FNanchor_63_67"><span class="label">[63]</span></a> P. 34, l. 17. <i>Lustravit lampade terras.</i>&mdash;Part of Cicero's translation
+of two lines from Homer, <i>Odyssey</i>, xviii, 136. Montaigne, <i>Essais</i>,
+ii, 12.
+</p>
+<div class="poem"><div class="stanza">
+<span class="i0"><i>Tales sunt hominum mentes, quali pater ipse</i><br /></span>
+<span class="i0"><i>Jupiter auctiferas lustravit lampade terras.</i><br /></span>
+</div></div>
+</div>
+
+<div class="footnote"><p><a name="Footnote_64_68" id="Footnote_64_68"></a><a href="#FNanchor_64_68"><span class="label">[64]</span></a> P. 34, l. 32. <i>Nature gives</i>, etc.&mdash;Montaigne, <i>Essais</i>, i, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_65_69" id="Footnote_65_69"></a><a href="#FNanchor_65_69"><span class="label">[65]</span></a> P. 37, l. 23. <i>Our nature consists</i>, etc.&mdash;Montaigne, <i>Essais</i>, iii, 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_66_70" id="Footnote_66_70"></a><a href="#FNanchor_66_70"><span class="label">[66]</span></a> P. 38, l. 1. <i>Weariness.</i>&mdash;Compare Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_67_71" id="Footnote_67_71"></a><a href="#FNanchor_67_71"><span class="label">[67]</span></a> P. 38, l. 8. <i>C&aelig;sar was too old</i>, etc.&mdash;See Montaigne, <i>Essais</i>, ii, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_68_72" id="Footnote_68_72"></a><a href="#FNanchor_68_72"><span class="label">[68]</span></a> P. 38, l. 30. <i>A mere trifle</i>, etc.&mdash;Montaigne, <i>Essais</i>, iii, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_69_73" id="Footnote_69_73"></a><a href="#FNanchor_69_73"><span class="label">[69]</span></a> P. 40, l. 21. <i>Advice given to Pyrrhus.</i>&mdash;Ibid., i, 42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_70_74" id="Footnote_70_74"></a><a href="#FNanchor_70_74"><span class="label">[70]</span></a> P. 41, l. 2. <i>They do not know</i>, etc.&mdash;Ibid., i, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_71_75" id="Footnote_71_75"></a><a href="#FNanchor_71_75"><span class="label">[71]</span></a> P. 44, l. 14. <i>They are</i>, etc.&mdash;Compare Montaigne, <i>Essais</i>, i, 38.</p></div>
+
+<div class="footnote"><p><a name="Footnote_72_76" id="Footnote_72_76"></a><a href="#FNanchor_72_76"><span class="label">[72]</span></a> P. 46, l. 7. <i>Those who write</i>, etc.&mdash;A thought of Cicero in <i>Pro
+Archia</i>, mentioned by Montaigne, <i>Essais</i>, i, 41.</p></div>
+
+<div class="footnote"><p><a name="Footnote_73_77" id="Footnote_73_77"></a><a href="#FNanchor_73_77"><span class="label">[73]</span></a> P. 47, l. 3. <i>Ferox gens.</i>&mdash;Livy, xxxiv, 17. Montaigne, <i>Essais</i>, i, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_74_78" id="Footnote_74_78"></a><a href="#FNanchor_74_78"><span class="label">[74]</span></a> P. 47, l. 5. <i>Every opinion</i>, etc.&mdash;Montaigne, ibid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_75_79" id="Footnote_75_79"></a><a href="#FNanchor_75_79"><span class="label">[75]</span></a> P. 47, l. 12. 184.&mdash;This is a reference to Montaigne, <i>Essais</i>, i, 40.
+See also ibid., iii, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_76_80" id="Footnote_76_80"></a><a href="#FNanchor_76_80"><span class="label">[76]</span></a> P. 48, l. 8. <i>I know not what (Corneille).</i>&mdash;See <i>M&eacute;d&eacute;e,</i> II, vi, and
+<i>Rodogune</i>, I, v.</p></div>
+
+<div class="footnote"><p><a name="Footnote_77_81" id="Footnote_77_81"></a><a href="#FNanchor_77_81"><span class="label">[77]</span></a> P. 48, l. 22. <i>In omnibus requiem qu&aelig;sivi.</i>&mdash;Eccles. xxiv, II, in
+the Vulgate.</p></div>
+
+<div class="footnote"><p><a name="Footnote_78_82" id="Footnote_78_82"></a><a href="#FNanchor_78_82"><span class="label">[78]</span></a> P. 50, l. 5. <i>The future alone is our end.</i>&mdash;Montaigne, <i>Essais</i>, i, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_79_83" id="Footnote_79_83"></a><a href="#FNanchor_79_83"><span class="label">[79]</span></a> P. 50, l. 14. <i>Solomon.</i>&mdash;Considered by Pascal as the author of
+Ecclesiastes.</p></div>
+
+<div class="footnote"><p><a name="Footnote_80_84" id="Footnote_80_84"></a><a href="#FNanchor_80_84"><span class="label">[80]</span></a> P. 50, l. 20. <i>Unconscious of approaching fever.</i>&mdash;Compare Montaigne,
+<i>Essais</i>, i, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_81_85" id="Footnote_81_85"></a><a href="#FNanchor_81_85"><span class="label">[81]</span></a> P. 50, l. 22. <i>Cromwell.</i>&mdash;Cromwell died in 1658 of a fever, and
+not of the gravel. The Restoration took place in 1660, and this
+fragment was written about that date.</p></div>
+
+<div class="footnote"><p><a name="Footnote_82_86" id="Footnote_82_86"></a><a href="#FNanchor_82_86"><span class="label">[82]</span></a> P. 50, l. 28. <i>The three hosts.</i>&mdash;Charles I was beheaded in 1649;
+Queen Christina of Sweden abdicated in 1654; Jean Casimir, King
+of Poland, was deposed in 1656.<span class='pagenum'><a name="Page_277" id="Page_277">[Pg 277]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_83_87" id="Footnote_83_87"></a><a href="#FNanchor_83_87"><span class="label">[83]</span></a> P. 50, l. 32. <i>Macrobius.</i>&mdash;A Latin writer of the fifth century.
+He was a Neo-Platonist in philosophy. One of his works is entitled
+<i>Saturnalia</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_84_88" id="Footnote_84_88"></a><a href="#FNanchor_84_88"><span class="label">[84]</span></a> P. 51, l. 5. <i>The great and the humble</i>, etc.&mdash;See Montaigne, <i>Essais</i>,
+ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_85_89" id="Footnote_85_89"></a><a href="#FNanchor_85_89"><span class="label">[85]</span></a> P. 53, l. 5. <i>Miton.</i>&mdash;A man of fashion in Paris known to Pascal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_86_90" id="Footnote_86_90"></a><a href="#FNanchor_86_90"><span class="label">[86]</span></a> P. 53, l. 15. <i>Deus absconditus.</i>&mdash;Is. xiv, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_87_91" id="Footnote_87_91"></a><a href="#FNanchor_87_91"><span class="label">[87]</span></a> P. 60, l. 26. <i>Fascinatio nugacitatis.</i>&mdash;Book of Wisdom iv, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_88_92" id="Footnote_88_92"></a><a href="#FNanchor_88_92"><span class="label">[88]</span></a> P. 61, l. 10. <i>Memoria hospitis</i>, etc.&mdash;Book of Wisdom v, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_89_93" id="Footnote_89_93"></a><a href="#FNanchor_89_93"><span class="label">[89]</span></a> P. 62, l. 5. <i>Instability.</i>&mdash;Compare Montaigne, <i>Essais</i>, iii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_90_94" id="Footnote_90_94"></a><a href="#FNanchor_90_94"><span class="label">[90]</span></a> P. 66, l. 19. <i>Foolishness, stultitium.</i>&mdash;I Cor. i, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_91_95" id="Footnote_91_95"></a><a href="#FNanchor_91_95"><span class="label">[91]</span></a> P. 71, l. 5. <i>To prove Divinity from the works of nature.</i>&mdash;A
+traditional argument of the Stoics like Cicero and Seneca, and
+of rationalist theologians like Raymond Sebond, Charron, etc.
+It is the argument from Design in modern philosophy.</p></div>
+
+<div class="footnote"><p><a name="Footnote_92_96" id="Footnote_92_96"></a><a href="#FNanchor_92_96"><span class="label">[92]</span></a> P. 71, l. 27. <i>Nemo novit</i>, etc.&mdash;Matthew xi, 27. In the Vulgate,
+it is <i>Neque patrem quis novit</i>, etc. Pascal's biblical quotations are
+often incorrect. Many seem to have been made from memory.</p></div>
+
+<div class="footnote"><p><a name="Footnote_93_97" id="Footnote_93_97"></a><a href="#FNanchor_93_97"><span class="label">[93]</span></a> P. 71, l. 30. <i>Those who seek God find Him.</i>&mdash;Matthew vii, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_94_98" id="Footnote_94_98"></a><a href="#FNanchor_94_98"><span class="label">[94]</span></a> P. 72, l. 3. <i>Vere tu es Deus absconditus.</i>&mdash;Is. xiv, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_95_99" id="Footnote_95_99"></a><a href="#FNanchor_95_99"><span class="label">[95]</span></a> P. 72, l. 22. <i>Ne evacuetur crux Christi.</i>&mdash;I Cor. i, 17. In the
+Vulgate we have<i>ut non</i> instead of <i>ne</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_96_100" id="Footnote_96_100"></a><a href="#FNanchor_96_100"><span class="label">[96]</span></a> P. 72, l. 25. <i>The machine.</i>&mdash;A Cartesian expression. Descartes
+considered animals as mere automata. According to Pascal, whatever
+does not proceed in us from reflective thought is a product
+of a necessary mechanism, which has its root in the body, and which
+is continued into the mind in imagination and the passions. It is
+therefore necessary for man so to alter, and adjust this mechanism,
+that it will always follow, and not obstruct, the good will.</p></div>
+
+<div class="footnote"><p><a name="Footnote_97_101" id="Footnote_97_101"></a><a href="#FNanchor_97_101"><span class="label">[97]</span></a> P. 73, l. 3. <i>Justus ex fide vivit.</i>&mdash;Romans i, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_98_102" id="Footnote_98_102"></a><a href="#FNanchor_98_102"><span class="label">[98]</span></a> P. 73, l. 5. <i>Fides ex auditu.</i>&mdash;Romans x, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_99_103" id="Footnote_99_103"></a><a href="#FNanchor_99_103"><span class="label">[99]</span></a> P. 73, l. 12. <i>The creature.</i>&mdash;What is purely natural in us.</p></div>
+
+<div class="footnote"><p><a name="Footnote_100_104" id="Footnote_100_104"></a><a href="#FNanchor_100_104"><span class="label">[100]</span></a> P. 74, l. 15. <i>Inclina cor meum, Deus.</i>&mdash;Ps. cxix, 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_101_105" id="Footnote_101_105"></a><a href="#FNanchor_101_105"><span class="label">[101]</span></a> P. 75, l. 11. <i>Unus quisque sibi Deum fingit.</i>&mdash;See Book of Wisdom
+xv, 6, 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_102_106" id="Footnote_102_106"></a><a href="#FNanchor_102_106"><span class="label">[102]</span></a> P. 76, l. 34. <i>Eighth beatitude.</i>&mdash;Matthew v, 10. It is to the fourth
+beatitude that the thought directly refers.</p></div>
+
+<div class="footnote"><p><a name="Footnote_103_107" id="Footnote_103_107"></a><a href="#FNanchor_103_107"><span class="label">[103]</span></a> P. 77, l. 6. <i>One thousand and twenty-eight.</i>&mdash;The number of the
+stars according to Ptolemy's catalogue.</p></div>
+
+<div class="footnote"><p><a name="Footnote_104_108" id="Footnote_104_108"></a><a href="#FNanchor_104_108"><span class="label">[104]</span></a> P. 77, l. 29. <i>Saint Augustine.</i>&mdash;<i>Epist.</i> cxx, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_105_109" id="Footnote_105_109"></a><a href="#FNanchor_105_109"><span class="label">[105]</span></a> P. 78, l. 1. <i>Nisi efficiamini sicut parvuli.</i>&mdash;Matthew xviii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_106_110" id="Footnote_106_110"></a><a href="#FNanchor_106_110"><span class="label">[106]</span></a> P. 80, l. 20. <i>Inclina cor meum, Deus, in</i>....&mdash;Ps. cxix, 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_107_111" id="Footnote_107_111"></a><a href="#FNanchor_107_111"><span class="label">[107]</span></a> P. 80, l. 22. <i>Its establishment.</i>&mdash;The constitution of the Christian
+Church.</p></div>
+
+<div class="footnote"><p><a name="Footnote_108_112" id="Footnote_108_112"></a><a href="#FNanchor_108_112"><span class="label">[108]</span></a> P. 81, l. 20. <i>The youths and maidens and children of the Church
+would prophesy.</i>&mdash;Joel ii, 28.<span class='pagenum'><a name="Page_278" id="Page_278">[Pg 278]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_109_113" id="Footnote_109_113"></a><a href="#FNanchor_109_113"><span class="label">[109]</span></a> P. 83, l. 11. <i>On what</i>, etc.&mdash;See Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_110_114" id="Footnote_110_114"></a><a href="#FNanchor_110_114"><span class="label">[110]</span></a> P. 84, l. 16. <i>Nihil amplius ... est.</i>&mdash;Ibid. Cicero, <i>De Finibus</i>,
+v, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_111_115" id="Footnote_111_115"></a><a href="#FNanchor_111_115"><span class="label">[111]</span></a> P. 84, l. 17. <i>Ex senatus ... exercentur.</i>&mdash;Montaigne, <i>Essais</i>, iii,
+1. Seneca, <i>Letters</i>, 95.</p></div>
+
+<div class="footnote"><p><a name="Footnote_112_116" id="Footnote_112_116"></a><a href="#FNanchor_112_116"><span class="label">[112]</span></a> P. 84, l. 18. <i>Ut olim ... laboramus.</i>&mdash;Montaigne, <i>Essais</i>, iii, 13.
+Tacitus, <i>Ann.</i>, iii, 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_113_117" id="Footnote_113_117"></a><a href="#FNanchor_113_117"><span class="label">[113]</span></a> P. 84, l. 20. <i>The interest of the sovereign.</i>&mdash;The view of Thrasymachus
+in Plato's <i>Republic</i>, i, 338.</p></div>
+
+<div class="footnote"><p><a name="Footnote_114_118" id="Footnote_114_118"></a><a href="#FNanchor_114_118"><span class="label">[114]</span></a> P. 84, l. 21. <i>Another, present custom.</i>&mdash;The doctrine of the
+Cyrenaics. Montaigne, <i>Essais</i>, iii, 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_115_119" id="Footnote_115_119"></a><a href="#FNanchor_115_119"><span class="label">[115]</span></a> P. 84, l. 24. <i>The mystical foundation of its authority.</i>&mdash;Montaigne,
+<i>Essais</i>, iii, 13. See also ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_116_120" id="Footnote_116_120"></a><a href="#FNanchor_116_120"><span class="label">[116]</span></a> P. 85, l. 2. <i>The wisest of legislators.</i>&mdash;Plato. See <i>Republic</i>, ii,
+389, and v, 459.</p></div>
+
+<div class="footnote"><p><a name="Footnote_117_121" id="Footnote_117_121"></a><a href="#FNanchor_117_121"><span class="label">[117]</span></a> P. 85, l. 4. <i>Cum veritatem</i>, etc.&mdash;An inexact quotation from St.
+Augustine, <i>De Civ. Dei</i>, iv, 27. Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_118_122" id="Footnote_118_122"></a><a href="#FNanchor_118_122"><span class="label">[118]</span></a> P. 85, l. 17. <i>Veri juris.</i>&mdash;Cicero, <i>De Officiis</i>, iii, 17. Montaigne,
+<i>Essais</i>, iii, I.</p></div>
+
+<div class="footnote"><p><a name="Footnote_119_123" id="Footnote_119_123"></a><a href="#FNanchor_119_123"><span class="label">[119]</span></a> P. 86, l. 9. <i>When a strong man</i>, etc.&mdash;Luke xi, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_120_124" id="Footnote_120_124"></a><a href="#FNanchor_120_124"><span class="label">[120]</span></a> P. 86, l. 26. <i>Because he who will</i>, etc.&mdash;See Epictetus, <i>Diss.</i>, iii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_121_125" id="Footnote_121_125"></a><a href="#FNanchor_121_125"><span class="label">[121]</span></a> P. 88, l. 19. <i>Civil wars are the greatest of evils.</i>&mdash;Montaigne,
+<i>Essais</i>, iii, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_122_126" id="Footnote_122_126"></a><a href="#FNanchor_122_126"><span class="label">[122]</span></a> P. 89, l. 5. <i>Montaigne.</i>&mdash;<i>Essais</i>, i, 42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_123_127" id="Footnote_123_127"></a><a href="#FNanchor_123_127"><span class="label">[123]</span></a> P. 91, l. 8. <i>Savages laugh at an infant king.</i>&mdash;An allusion to a
+visit of some savages to Europe. They were greatly astonished
+to see grown men obey the child king, Charles IX. Montaigne,
+<i>Essais</i>, i, 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_124_128" id="Footnote_124_128"></a><a href="#FNanchor_124_128"><span class="label">[124]</span></a> P. 92, l. 8. <i>Man's true state.</i>&mdash;See Montaigne, <i>Essais</i>, i, 54.</p></div>
+
+<div class="footnote"><p><a name="Footnote_125_129" id="Footnote_125_129"></a><a href="#FNanchor_125_129"><span class="label">[125]</span></a> P. 95, l. 3. <i>Omnis ... vanitati.</i>&mdash;Eccles. iii, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_126_130" id="Footnote_126_130"></a><a href="#FNanchor_126_130"><span class="label">[126]</span></a> P. 95, l. 4. <i>Liberabitur.</i>&mdash;Romans viii, 20-21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_127_131" id="Footnote_127_131"></a><a href="#FNanchor_127_131"><span class="label">[127]</span></a> P. 95, l. 4. <i>Saint Thomas.</i>&mdash;In his Commentary on the Epistle of
+St. James. James ii, 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_128_132" id="Footnote_128_132"></a><a href="#FNanchor_128_132"><span class="label">[128]</span></a> P. 96, l. 9. <i>The account of the pike and frog of Liancourt.</i>&mdash;The
+story is unknown. The Duc de Liancourt led a vicious life in youth,
+but was converted by his wife. He became one of the firmest
+supporters of Port-Royal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_129_133" id="Footnote_129_133"></a><a href="#FNanchor_129_133"><span class="label">[129]</span></a> P. 97, l. 18. <i>Philosophers.</i>&mdash;The Stoics.</p></div>
+
+<div class="footnote"><p><a name="Footnote_130_134" id="Footnote_130_134"></a><a href="#FNanchor_130_134"><span class="label">[130]</span></a> P. 97, l. 24. <i>Epictetus.</i>&mdash;<i>Diss.</i>, iv, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_131_135" id="Footnote_131_135"></a><a href="#FNanchor_131_135"><span class="label">[131]</span></a> P. 97, l. 26. <i>Those great spiritual efforts</i>, etc.&mdash;On this, and the
+following fragment, see Montaigne, <i>Essais</i>, ii, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_132_136" id="Footnote_132_136"></a><a href="#FNanchor_132_136"><span class="label">[132]</span></a> P. 98, l. 3. <i>Epaminondas.</i>&mdash;Praised by Montaigne, <i>Essais</i>, ii, 36.
+See also iii, 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_133_137" id="Footnote_133_137"></a><a href="#FNanchor_133_137"><span class="label">[133]</span></a> P. 98, l. 17. <i>Plerumque grat&aelig; principibus vices.</i>&mdash;Horace, <i>Odes</i>,
+III, xxix, 13, cited by Montaigne, <i>Essais</i>, i, 42. Horace has
+<i>divitibus</i> instead of <i>principibus</i>.<span class='pagenum'><a name="Page_279" id="Page_279">[Pg 279]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_134_138" id="Footnote_134_138"></a><a href="#FNanchor_134_138"><span class="label">[134]</span></a> P. 99, l. 4. <i>Man is neither angel nor brute</i>, etc.&mdash;Montaigne, <i>Essais</i>,
+iii, 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_135_139" id="Footnote_135_139"></a><a href="#FNanchor_135_139"><span class="label">[135]</span></a> P. 99, l. 14. <i>Ut sis contentus</i>, etc.&mdash;A quotation from Seneca.
+See Montaigne, <i>Essais</i>, ii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_136_140" id="Footnote_136_140"></a><a href="#FNanchor_136_140"><span class="label">[136]</span></a> P. 99, l. 21. <i>Sen.</i> 588.&mdash;Seneca, <i>Letter to Lucilius</i>, xv. Montaigne,
+<i>Essais</i>, iii, I.</p></div>
+
+<div class="footnote"><p><a name="Footnote_137_141" id="Footnote_137_141"></a><a href="#FNanchor_137_141"><span class="label">[137]</span></a> P. 99, l. 23. <i>Divin.</i>&mdash;Cicero, <i>De Divin.</i>, ii, 58.</p></div>
+
+<div class="footnote"><p><a name="Footnote_138_142" id="Footnote_138_142"></a><a href="#FNanchor_138_142"><span class="label">[138]</span></a> P. 99, l. 25. <i>Cic.</i>&mdash;Cicero, <i>Tusc</i>, ii, 2. The quotation is inaccurate.
+Montaigne, <i>Essais</i>, ii, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_139_143" id="Footnote_139_143"></a><a href="#FNanchor_139_143"><span class="label">[139]</span></a> P. 99, l. 27. <i>Senec.</i>&mdash;Seneca, <i>Epist.</i>, 106.</p></div>
+
+<div class="footnote"><p><a name="Footnote_140_144" id="Footnote_140_144"></a><a href="#FNanchor_140_144"><span class="label">[140]</span></a> P. 99, l. 28. <i>Id maxime</i>, etc.&mdash;Cicero, <i>De Off.</i>, i, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_141_145" id="Footnote_141_145"></a><a href="#FNanchor_141_145"><span class="label">[141]</span></a> P. 99, l. 29. <i>Hos natura</i>, etc.&mdash;Virgil, <i>Georgics</i>, ii, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_142_146" id="Footnote_142_146"></a><a href="#FNanchor_142_146"><span class="label">[142]</span></a> P. 99, l. 30. <i>Paucis opus</i>, etc.&mdash;Seneca, <i>Epist.</i>, 106.</p></div>
+
+<div class="footnote"><p><a name="Footnote_143_147" id="Footnote_143_147"></a><a href="#FNanchor_143_147"><span class="label">[143]</span></a> P. 100, l. 3. <i>Mihi sic usus</i>, etc.&mdash;Terence, <i>Heaut.</i>, I, i, 28.</p></div>
+
+<div class="footnote"><p><a name="Footnote_144_148" id="Footnote_144_148"></a><a href="#FNanchor_144_148"><span class="label">[144]</span></a> P. 100, l. 4. <i>Rarum est</i>, etc.&mdash;Quintilian, x, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_145_149" id="Footnote_145_149"></a><a href="#FNanchor_145_149"><span class="label">[145]</span></a> P. 100, l. 5. <i>Tot circa</i>, etc.&mdash;M. Seneca, <i>Suasori&aelig;</i>, i, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_146_150" id="Footnote_146_150"></a><a href="#FNanchor_146_150"><span class="label">[146]</span></a> P. 100, l. 6. <i>Cic.</i>&mdash;Cicero, <i>Acad.</i>, i, 45.</p></div>
+
+<div class="footnote"><p><a name="Footnote_147_151" id="Footnote_147_151"></a><a href="#FNanchor_147_151"><span class="label">[147]</span></a> P. 100, l. 7. <i>Nec me pudet</i>, etc.&mdash;Cicero, <i>Tusc.</i>, i, 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_148_152" id="Footnote_148_152"></a><a href="#FNanchor_148_152"><span class="label">[148]</span></a> P. 100, l. 8. <i>Melius non incipiet.</i>&mdash;The rest of the quotation is
+<i>quam desinet</i>. Seneca, <i>Epist.</i>, 72.</p></div>
+
+<div class="footnote"><p><a name="Footnote_149_153" id="Footnote_149_153"></a><a href="#FNanchor_149_153"><span class="label">[149]</span></a> P. 100, l. 25. <i>They win battles.</i>&mdash;Montaigne, in his <i>Essais</i>, ii, 12,
+relates that the Portuguese were compelled to raise the siege of
+Tamly on account of the number of flies.</p></div>
+
+<div class="footnote"><p><a name="Footnote_150_154" id="Footnote_150_154"></a><a href="#FNanchor_150_154"><span class="label">[150]</span></a> P. 100, l. 27. <i>When it is said</i>, etc.&mdash;By Descartes.</p></div>
+
+<div class="footnote"><p><a name="Footnote_151_155" id="Footnote_151_155"></a><a href="#FNanchor_151_155"><span class="label">[151]</span></a> P. 102, l. 20. <i>Arcesilaus.</i>&mdash;A follower of Pyrrho, the sceptic.
+He lived in the third century before Christ.</p></div>
+
+<div class="footnote"><p><a name="Footnote_152_156" id="Footnote_152_156"></a><a href="#FNanchor_152_156"><span class="label">[152]</span></a> P. 105, l. 20. <i>Ecclesiastes.</i>&mdash;Eccles. viii, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_153_157" id="Footnote_153_157"></a><a href="#FNanchor_153_157"><span class="label">[153]</span></a> P. 106, l. 16. <i>The academicians.</i>&mdash;Dogmatic sceptics, as opposed
+to sceptics who doubt their own doubt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_154_158" id="Footnote_154_158"></a><a href="#FNanchor_154_158"><span class="label">[154]</span></a> P. 107, l. 10. <i>Ego vir videns.</i>&mdash;Lamentations iii, I.</p></div>
+
+<div class="footnote"><p><a name="Footnote_155_159" id="Footnote_155_159"></a><a href="#FNanchor_155_159"><span class="label">[155]</span></a> P. 108, l. 26. <i>Evil is easy</i>, etc.&mdash;The Pythagoreans considered
+the good as certain and finite, and evil as uncertain and infinite.
+Montaigne, <i>Essais</i>, i, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_156_160" id="Footnote_156_160"></a><a href="#FNanchor_156_160"><span class="label">[156]</span></a> P. 109, l. 7. <i>Paulus &AElig;milius.</i>&mdash;Montaigne, <i>Essais</i>, i, 19. Cicero,
+<i>Tusc.</i>, v, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_157_161" id="Footnote_157_161"></a><a href="#FNanchor_157_161"><span class="label">[157]</span></a> P. 109, l. 30. <i>Des Barreaux.</i>&mdash;Author of a licentious love song.
+He was born in 1602, and died in 1673. Balzac call him "the new
+Bacchus."</p></div>
+
+<div class="footnote"><p><a name="Footnote_158_162" id="Footnote_158_162"></a><a href="#FNanchor_158_162"><span class="label">[158]</span></a> P. 110, l. 16. <i>For Port-Royal.</i>&mdash;The letters, A. P. R., occur in
+several places, and are generally thought to indicate what will be
+afterwards treated in lectures or conferences at Port-Royal, the
+famous Cistercian abbey, situated about eighteen miles from Paris.
+Founded early in the thirteenth century, it acquired its greatest
+fame in its closing years. Louis XIV was induced to believe it
+heretical; and the monastery was finally demolished in 1711. Its
+downfall was no doubt brought about by the Jesuits.<span class='pagenum'><a name="Page_280" id="Page_280">[Pg 280]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_159_163" id="Footnote_159_163"></a><a href="#FNanchor_159_163"><span class="label">[159]</span></a> P. 113, l. 4. <i>They all tend to this end.</i>&mdash;Montaigne, <i>Essais</i>, i, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_160_164" id="Footnote_160_164"></a><a href="#FNanchor_160_164"><span class="label">[160]</span></a> P. 119, l. 15. <i>Quod ergo</i>, etc.&mdash;Acts xvii, 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_161_165" id="Footnote_161_165"></a><a href="#FNanchor_161_165"><span class="label">[161]</span></a> P. 119, l. 26. <i>Wicked demon.</i>&mdash;Descartes had suggested the
+possibility of the existence of an <i>evil genius</i> to justify his method of
+universal doubt. See his <i>First Meditation</i>. The argument is quite
+Cartesian.</p></div>
+
+<div class="footnote"><p><a name="Footnote_162_166" id="Footnote_162_166"></a><a href="#FNanchor_162_166"><span class="label">[162]</span></a> P. 122, l. 18. <i>Delici&aelig; me&aelig;</i>, etc.&mdash;Proverbs viii, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_163_167" id="Footnote_163_167"></a><a href="#FNanchor_163_167"><span class="label">[163]</span></a> P. 122, l. 18. <i>Effundam spiritum</i>, etc.&mdash;Is. xliv, 3; Joel ii, 28.</p></div>
+
+<div class="footnote"><p><a name="Footnote_164_168" id="Footnote_164_168"></a><a href="#FNanchor_164_168"><span class="label">[164]</span></a> P. 122, l. 19. <i>Dii estis.</i>&mdash;Ps. lxxxii, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_165_169" id="Footnote_165_169"></a><a href="#FNanchor_165_169"><span class="label">[165]</span></a> P. 122, l. 20. <i>Omnis caro f&aelig;num.</i>&mdash;Is. xl, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_166_170" id="Footnote_166_170"></a><a href="#FNanchor_166_170"><span class="label">[166]</span></a> P. 122, l. 20. <i>Homo assimilatus</i>, etc.&mdash;Ps. xlix, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_167_171" id="Footnote_167_171"></a><a href="#FNanchor_167_171"><span class="label">[167]</span></a> P. 124, l. 24. <i>Sapientius est hominibus.</i>&mdash;1 Cor. i, 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_168_172" id="Footnote_168_172"></a><a href="#FNanchor_168_172"><span class="label">[168]</span></a> P. 125, l. 1. <i>Of original sin.</i>&mdash;The citations from the Rabbis in
+this fragment are borrowed from a work of the Middle Ages, entitled
+<i>Pugio christianorum ad impiorum perfidiam jugulandam et maxime
+jud&aelig;orum</i>. It was written in the thirteenth century by Raymond
+Martin, a Catalonian monk. An edition of it appeared in 1651,
+edited by Bosquet, Bishop of Lod&egrave;ve.</p></div>
+
+<div class="footnote"><p><a name="Footnote_169_173" id="Footnote_169_173"></a><a href="#FNanchor_169_173"><span class="label">[169]</span></a> P. 125, l. 24. <i>Better is a poor and wise child</i>, etc.&mdash;Eccles. iv, 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_170_174" id="Footnote_170_174"></a><a href="#FNanchor_170_174"><span class="label">[170]</span></a> P. 126, l. 17. <i>Nemo ante</i>, etc.&mdash;See Ovid, <i>Met.</i>, iii, 137, and
+Montaigne, <i>Essais</i>, i, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_171_175" id="Footnote_171_175"></a><a href="#FNanchor_171_175"><span class="label">[171]</span></a> P. 127, l. 10. <i>Figmentum.</i>&mdash;Borrowed from the Vulgate, Ps. ciii, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_172_176" id="Footnote_172_176"></a><a href="#FNanchor_172_176"><span class="label">[172]</span></a> P. 128. l. 5. <i>All that is in the world</i>, etc.&mdash;First Epistle of St.
+John, ii, 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_173_177" id="Footnote_173_177"></a><a href="#FNanchor_173_177"><span class="label">[173]</span></a> P. 128, l. 7. <i>Wretched is</i>, etc.&mdash;M. Faug&egrave;re thinks this thought is
+taken from St. Augustine's Commentary on Ps. cxxxvii, <i>Super
+flumina Babylonis.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_174_178" id="Footnote_174_178"></a><a href="#FNanchor_174_178"><span class="label">[174]</span></a> P. 129, l. 6. <i>Qui gloriatur</i>, etc.&mdash;1 Cor. i, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_175_179" id="Footnote_175_179"></a><a href="#FNanchor_175_179"><span class="label">[175]</span></a> P. 130, l. 13. <i>Via, veritas.</i>&mdash;John xiv, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_176_180" id="Footnote_176_180"></a><a href="#FNanchor_176_180"><span class="label">[176]</span></a> P. 130, l. 14. <i>Zeno.</i>&mdash;The original founder of Stoicism.</p></div>
+
+<div class="footnote"><p><a name="Footnote_177_181" id="Footnote_177_181"></a><a href="#FNanchor_177_181"><span class="label">[177]</span></a> P. 130, l. 15. <i>Epictetus.</i>&mdash;<i>Diss.</i>, iv, 6, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_178_182" id="Footnote_178_182"></a><a href="#FNanchor_178_182"><span class="label">[178]</span></a> P. 131, l. 32. <i>A body full of thinking members.</i>&mdash;See I Cor. xii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_179_183" id="Footnote_179_183"></a><a href="#FNanchor_179_183"><span class="label">[179]</span></a> P. 133, l. 5. <i>Book of Wisdom.</i>&mdash;ii, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_180_184" id="Footnote_180_184"></a><a href="#FNanchor_180_184"><span class="label">[180]</span></a> P. 134, l. 28. <i>Qui adh&aelig;ret</i>, etc.&mdash;1 Cor. vi, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_181_185" id="Footnote_181_185"></a><a href="#FNanchor_181_185"><span class="label">[181]</span></a> P. 134, l. 36. <i>Two laws.</i>&mdash;Matthew xxii, 35-40; Mark xii, 28-31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_182_186" id="Footnote_182_186"></a><a href="#FNanchor_182_186"><span class="label">[182]</span></a> P. 135, l. 6. <i>The kingdom of God is within us.</i>&mdash;Luke xvii, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_183_187" id="Footnote_183_187"></a><a href="#FNanchor_183_187"><span class="label">[183]</span></a> P. 137, l. 1. <i>Et non</i>, etc.&mdash;Ps. cxliii, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_184_188" id="Footnote_184_188"></a><a href="#FNanchor_184_188"><span class="label">[184]</span></a> P. 137, l. 3. <i>The goodness of God leadeth to repentance.</i>&mdash;Romans
+ii, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_185_189" id="Footnote_185_189"></a><a href="#FNanchor_185_189"><span class="label">[185]</span></a> P. 137, l. 5. <i>Let us do penance</i>, etc.&mdash;See Jonah iii, 8, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_186_190" id="Footnote_186_190"></a><a href="#FNanchor_186_190"><span class="label">[186]</span></a> P. 137, l. 27. <i>I came to send war.</i>&mdash;Matthew x, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_187_191" id="Footnote_187_191"></a><a href="#FNanchor_187_191"><span class="label">[187]</span></a> P. 137, l. 28. <i>I came to bring fire and the sword.</i>&mdash;Luke xii, 49.</p></div>
+
+<div class="footnote"><p><a name="Footnote_188_192" id="Footnote_188_192"></a><a href="#FNanchor_188_192"><span class="label">[188]</span></a> P. 138, l. 2. <i>Pharisee and the Publican.</i>&mdash;Parable in Luke xviii,
+9-14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_189_193" id="Footnote_189_193"></a><a href="#FNanchor_189_193"><span class="label">[189]</span></a> P. 138, l. 13. <i>Abraham.</i>&mdash;Genesis xiv, 22-24.<span class='pagenum'><a name="Page_281" id="Page_281">[Pg 281]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_190_194" id="Footnote_190_194"></a><a href="#FNanchor_190_194"><span class="label">[190]</span></a> P. 138, l. 17. <i>Sub te erit appetitus tuus.</i>&mdash;Genesis iv, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_191_195" id="Footnote_191_195"></a><a href="#FNanchor_191_195"><span class="label">[191]</span></a> P. 140, l. 1. <i>It is</i>, etc.&mdash;A discussion on the Eucharist.</p></div>
+
+<div class="footnote"><p><a name="Footnote_192_196" id="Footnote_192_196"></a><a href="#FNanchor_192_196"><span class="label">[192]</span></a> P. 140, l. 34. <i>Non sum dignus.</i>&mdash;Luke vii, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_193_197" id="Footnote_193_197"></a><a href="#FNanchor_193_197"><span class="label">[193]</span></a> P. 140, l. 35. <i>Qui manducat indignus.</i>&mdash;I Cor. xi, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_194_198" id="Footnote_194_198"></a><a href="#FNanchor_194_198"><span class="label">[194]</span></a> P. 140, l. 36. <i>Dignus est accipere.</i>&mdash;Apoc. iv, II.</p></div>
+
+<div class="footnote"><p><a name="Footnote_195_199" id="Footnote_195_199"></a><a href="#FNanchor_195_199"><span class="label">[195]</span></a> P. 141. In the French edition on which this translation is based
+there was inserted the following fragment after No. 513:
+</p><p>
+"Work out your own salvation with fear."
+</p><p>
+Proofs of prayer. <i>Petenti dabitur.</i>
+</p><p>
+Therefore it is in our power to ask. On the other hand, there is
+God. So it is not in our power, since the obtaining of (the grace) to
+pray to Him is not in our power. For since salvation is not in us,
+and the obtaining of such grace is from Him, prayer is not in our
+power.
+</p><p>
+The righteous man should then hope no more in God, for he
+ought not to hope, but to strive to obtain what he wants.
+</p><p>
+Let us conclude then that, since man is now unrighteous since
+the first sin, and God is unwilling that he should thereby not be
+estranged from Him, it is only by a first effect that he is not estranged.
+</p><p>
+Therefore, those who depart from God have not this first effect
+without which they are not estranged from God, and those who do
+not depart from God have this first effect. Therefore, those whom
+we have seen possessed for some time of grace by this first effect,
+cease to pray, for want of this first effect.
+</p><p>
+Then God abandons the first in this sense.
+</p><p>
+It is doubtful, however that this fragment should be included
+in the <i>Pens&eacute;es</i>, and it has seemed best to separate it from the text.
+It has only once before appeared&mdash;in the edition of Michaut (1896).
+The first half of it has been freely translated in order to give an
+interpretation in accordance with a suggestion from M. Emile
+Boutroux, the eminent authority on Pascal. The meaning seems
+to be this. In one sense it is in our power to ask from God, who
+promises to give us what we ask. But, in another sense, it is not
+in our power to ask; for it is not in our power to obtain the grace
+which is necessary in asking. We know that salvation is not in our
+power. Therefore some condition of salvation is not in our power.
+Now the conditions of salvation are two: (1) The asking for it, and
+(2) the obtaining it. But God promises to give us what we ask.
+Hence the obtaining is in our power. Therefore the condition
+which is not in our power must be the first, namely, the asking.
+Prayer presupposes a grace which it is not within our power to obtain.
+</p><p>
+After giving the utmost consideration to the second half of this
+obscure fragment, and seeking assistance from some eminent
+scholars, the translator has been compelled to give a strictly literal
+translation of it, without attempting to make sense.</p></div>
+
+<div class="footnote"><p><a name="Footnote_196_200" id="Footnote_196_200"></a><a href="#FNanchor_196_200"><span class="label">[196]</span></a> P. 141, l. 14. <i>Lord, when saw we</i>, etc.&mdash;Matthew xxv, 37.</p></div>
+
+<div class="footnote"><p><a name="Footnote_197_201" id="Footnote_197_201"></a><a href="#FNanchor_197_201"><span class="label">[197]</span></a> P. 143, l. 19. <i>Qui justus est, justificetur adhuc.</i>&mdash;Apoc. xxii, II.</p></div>
+
+<div class="footnote"><p><a name="Footnote_198_202" id="Footnote_198_202"></a><a href="#FNanchor_198_202"><span class="label">[198]</span></a> P. 144, l. 2. <i>Corneille.</i>&mdash;See his <i>Horace</i>, II, iii.<span class='pagenum'><a name="Page_282" id="Page_282">[Pg 282]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_199_203" id="Footnote_199_203"></a><a href="#FNanchor_199_203"><span class="label">[199]</span></a> P. 144, l. 15. <i>Corrumpunt mores</i>, etc.&mdash;I Cor. xv, 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_200_204" id="Footnote_200_204"></a><a href="#FNanchor_200_204"><span class="label">[200]</span></a> P. 145. l. 25. <i>Quod curiositate</i>, etc.&mdash;St. Augustine, <i>Sermon CXLI</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_201_205" id="Footnote_201_205"></a><a href="#FNanchor_201_205"><span class="label">[201]</span></a> P. 146, l. 34. <i>Quia ... facere.</i>&mdash;I Cor. i, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_202_206" id="Footnote_202_206"></a><a href="#FNanchor_202_206"><span class="label">[202]</span></a> P. 148, l. 7. <i>Turbare semetipsum.</i>&mdash;John xi, 33. The text is
+<i>turbavit seipsum</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_203_207" id="Footnote_203_207"></a><a href="#FNanchor_203_207"><span class="label">[203]</span></a> P. 148, l. 25. <i>My soul is sorrowful even unto death.</i>&mdash;Mark xiv,
+34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_204_208" id="Footnote_204_208"></a><a href="#FNanchor_204_208"><span class="label">[204]</span></a> P. 149, l. 3. <i>Eamus. Processit.</i>&mdash;John xviii, 4. But <i>eamus</i> does
+not occur. See, however, Matthew xxvi, 46.</p></div>
+
+<div class="footnote"><p><a name="Footnote_205_209" id="Footnote_205_209"></a><a href="#FNanchor_205_209"><span class="label">[205]</span></a> P. 150, l. 36. <i>Eritis sicut</i>, etc.&mdash;Genesis iv, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_206_210" id="Footnote_206_210"></a><a href="#FNanchor_206_210"><span class="label">[206]</span></a> P. 151, l. 2. <i>Noli me tangere.</i>&mdash;John xx, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_207_211" id="Footnote_207_211"></a><a href="#FNanchor_207_211"><span class="label">[207]</span></a> P. 156, l. 14. <i>Vere discipuli</i>, etc.&mdash;Allusions to John viii, 31,
+i, 47; viii, 36; vi, 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_208_212" id="Footnote_208_212"></a><a href="#FNanchor_208_212"><span class="label">[208]</span></a> P. 158, l. 41. <i>Signa legem in electis meis.</i>&mdash;Is. viii, 16. The text
+of the Vulgate is <i>in discipulis meis</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_209_213" id="Footnote_209_213"></a><a href="#FNanchor_209_213"><span class="label">[209]</span></a> P. 159, l. 2. <i>Hosea.</i>&mdash;xiv, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_210_214" id="Footnote_210_214"></a><a href="#FNanchor_210_214"><span class="label">[210]</span></a> P. 159, l. 13. <i>Saint John.</i>&mdash;xii, 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_211_215" id="Footnote_211_215"></a><a href="#FNanchor_211_215"><span class="label">[211]</span></a> P. 160, l. 17. <i>Tamar.</i>&mdash;Genesis xxxviii, 24-30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_212_216" id="Footnote_212_216"></a><a href="#FNanchor_212_216"><span class="label">[212]</span></a> P. 160, l. 17. <i>Ruth.</i>&mdash;Ruth iv, 17-22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_213_217" id="Footnote_213_217"></a><a href="#FNanchor_213_217"><span class="label">[213]</span></a> P. 163, l. 13. <i>History of China.</i>&mdash;A History of China in Latin
+had been published in 1658.</p></div>
+
+<div class="footnote"><p><a name="Footnote_214_218" id="Footnote_214_218"></a><a href="#FNanchor_214_218"><span class="label">[214]</span></a> P. 164, l. I. <i>The five suns</i>, etc.&mdash;Montaigne, <i>Essais</i>, iii, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_215_219" id="Footnote_215_219"></a><a href="#FNanchor_215_219"><span class="label">[215]</span></a> P. 164, l. 9. <i>Jesus Christ.</i>&mdash;John v, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_216_220" id="Footnote_216_220"></a><a href="#FNanchor_216_220"><span class="label">[216]</span></a> P. 164, l. 17. <i>The Koran says</i>, etc.&mdash;There is no mention of Saint
+Matthew in the Koran; but it speaks of the Apostles generally.</p></div>
+
+<div class="footnote"><p><a name="Footnote_217_221" id="Footnote_217_221"></a><a href="#FNanchor_217_221"><span class="label">[217]</span></a> P. 165, l. 35. <i>Moses.</i>&mdash;Deut. xxxi, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_218_222" id="Footnote_218_222"></a><a href="#FNanchor_218_222"><span class="label">[218]</span></a> P. 166, l. 23. <i>Carnal Christians.</i>&mdash;Jesuits and Molinists.</p></div>
+
+<div class="footnote"><p><a name="Footnote_219_223" id="Footnote_219_223"></a><a href="#FNanchor_219_223"><span class="label">[219]</span></a> P. 170, l. 14. <i>Whom he welcomed from afar.</i>&mdash;John viii, 56.</p></div>
+
+<div class="footnote"><p><a name="Footnote_220_224" id="Footnote_220_224"></a><a href="#FNanchor_220_224"><span class="label">[220]</span></a> P. 170, l. 19. <i>Salutare</i>, etc.&mdash;Genesis xdix, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_221_225" id="Footnote_221_225"></a><a href="#FNanchor_221_225"><span class="label">[221]</span></a> P. 173, l. 33. <i>The Twelve Tables at Athens.</i>&mdash;There were no such
+tables. About 450 <span class="smcap">B.C.</span> a commission is said to have been appointed
+in Rome to visit Greece and collect information to frame a code of
+law. This is now doubted, if not entirely discredited.</p></div>
+
+<div class="footnote"><p><a name="Footnote_222_226" id="Footnote_222_226"></a><a href="#FNanchor_222_226"><span class="label">[222]</span></a> P. 173, l. 35. <i>Josephus.&mdash;Reply to Apion</i>, ii, 16. Josephus, the
+Jewish historian, gained the favour of Titus, and accompanied
+him to the siege of Jerusalem. He defended the Jews against a
+contemporary grammarian, named Apion, who had written a
+violent satire on the Jews.</p></div>
+
+<div class="footnote"><p><a name="Footnote_223_227" id="Footnote_223_227"></a><a href="#FNanchor_223_227"><span class="label">[223]</span></a> P. 174, l. 27. <i>Against Apion.</i>&mdash;ii, 39. See preceding note.</p></div>
+
+<div class="footnote"><p><a name="Footnote_224_228" id="Footnote_224_228"></a><a href="#FNanchor_224_228"><span class="label">[224]</span></a> P. 174, l. 28. <i>Philo.</i>&mdash;A Jewish philosopher, who lived in the
+first century of the Christian era. He was one of the founders of
+the Alexandrian school of thought. He sought to reconcile Jewish
+tradition with Greek thought.</p></div>
+
+<div class="footnote"><p><a name="Footnote_225_229" id="Footnote_225_229"></a><a href="#FNanchor_225_229"><span class="label">[225]</span></a> P. 175, l. 20. <i>Prefers the younger.</i>&mdash;See No. 710.</p></div>
+
+<div class="footnote"><p><a name="Footnote_226_230" id="Footnote_226_230"></a><a href="#FNanchor_226_230"><span class="label">[226]</span></a> P. 176, l. 32. <i>The books of the Sibyls and Trismegistus.</i>&mdash;The Sibyls<span class='pagenum'><a name="Page_283" id="Page_283">[Pg 283]</a></span>
+were the old Roman prophetesses. Their predictions were preserved
+in three books at Rome, which Tarquinius Superbus had bought
+from the Sibyl of Erythr&aelig;. Trismegistus was the Greek name of
+the Egyptian god Thoth, who was regarded as the originator of
+Egyptian culture, the god of religion, of writing, and of the arts
+and sciences. Under his name there existed forty-two sacred books,
+kept by the Egyptian priests.</p></div>
+
+<div class="footnote"><p><a name="Footnote_227_231" id="Footnote_227_231"></a><a href="#FNanchor_227_231"><span class="label">[227]</span></a> P. 177, l. 3. <i>Quis mihi</i>, etc.&mdash;Numbers xi, 29. <i>Quis tribuat ut
+omnis populus prophetet</i>?</p></div>
+
+<div class="footnote"><p><a name="Footnote_228_232" id="Footnote_228_232"></a><a href="#FNanchor_228_232"><span class="label">[228]</span></a> P. 177, l. 25. <i>Maccabees.</i>&mdash;2 Macc. xi, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_229_233" id="Footnote_229_233"></a><a href="#FNanchor_229_233"><span class="label">[229]</span></a> P. 177, l. 7. <i>This book</i>, etc.&mdash;Is. xxx, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_230_234" id="Footnote_230_234"></a><a href="#FNanchor_230_234"><span class="label">[230]</span></a> P. 178, l. 9. <i>Tertullian.</i>&mdash;A Christian writer in the second century
+after Christ. The quotation is from his <i>De Cultu Femin.</i>, ii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_231_235" id="Footnote_231_235"></a><a href="#FNanchor_231_235"><span class="label">[231]</span></a> P. 178, l. 16. (Θεὸς), etc.&mdash;Eusebius, <i>Hist.</i>, lib. v, c. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_232_236" id="Footnote_232_236"></a><a href="#FNanchor_232_236"><span class="label">[232]</span></a> P. 178, l. 22. <i>And he took that from Saint Iren&aelig;us.</i>&mdash;<i>Hist.</i>, lib. x,
+c 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_233_237" id="Footnote_233_237"></a><a href="#FNanchor_233_237"><span class="label">[233]</span></a> P. 179, l. 5. <i>The story in Esdras.</i>&mdash;2 Esdras xiv. God appears
+to Esdras in a bush, and orders him to assemble the people and
+deliver the message. Esdras replies that the law is burnt. Then
+God commands him to take five scribes to whom for forty days He
+dictates the ancient law. This story conflicted with many passages
+in the prophets, and was therefore rejected from the Canon at the
+Council of Trent.</p></div>
+
+<div class="footnote"><p><a name="Footnote_234_238" id="Footnote_234_238"></a><a href="#FNanchor_234_238"><span class="label">[234]</span></a> P. 181, l. 14. <i>The Kabbala.</i>&mdash;The fantastic secret doctrine of
+interpretation of Scripture, held by a number of Jewish rabbis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_235_239" id="Footnote_235_239"></a><a href="#FNanchor_235_239"><span class="label">[235]</span></a> P. 181, l. 26. <i>Ut sciatis</i>, etc.&mdash;Mark ii, 10, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_236_240" id="Footnote_236_240"></a><a href="#FNanchor_236_240"><span class="label">[236]</span></a> P. 183, l. 29. <i>This generation</i>, etc.&mdash;Matthew xxiv, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_237_241" id="Footnote_237_241"></a><a href="#FNanchor_237_241"><span class="label">[237]</span></a> P. 184, l. 11. <i>Difference between dinner and supper.</i>&mdash;Luke xiv, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_238_242" id="Footnote_238_242"></a><a href="#FNanchor_238_242"><span class="label">[238]</span></a> P. 184, l. 28. <i>The six ages</i>, etc.&mdash;M. Havet has traced this to a
+chapter in St. Augustine, <i>De Genesi contra Manich&aelig;os</i>, i, 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_239_243" id="Footnote_239_243"></a><a href="#FNanchor_239_243"><span class="label">[239]</span></a> P. 184, l. 31. <i>Forma futuri.</i>&mdash;Romans v, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_240_244" id="Footnote_240_244"></a><a href="#FNanchor_240_244"><span class="label">[240]</span></a> P. 186, l. 13. <i>The Messiah</i>, etc.&mdash;John xii, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_241_245" id="Footnote_241_245"></a><a href="#FNanchor_241_245"><span class="label">[241]</span></a> P. 186, l. 30. <i>If the light</i>, etc.&mdash;Matthew vi, 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_242_246" id="Footnote_242_246"></a><a href="#FNanchor_242_246"><span class="label">[242]</span></a> P. 187, l. 1. <i>Somnum suum.</i>&mdash;Ps. lxxvi, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_243_247" id="Footnote_243_247"></a><a href="#FNanchor_243_247"><span class="label">[243]</span></a> P. 187, l. 1. <i>Figura hujus mundi.</i>&mdash;1 Cor. vii, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_244_248" id="Footnote_244_248"></a><a href="#FNanchor_244_248"><span class="label">[244]</span></a> P. 187, l. 2. <i>Comedes panem tuum.</i>&mdash;Deut. viii, 9. <i>Panem
+nostrum,</i> Luke xi, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_245_249" id="Footnote_245_249"></a><a href="#FNanchor_245_249"><span class="label">[245]</span></a> P. 187, l. 3. <i>Inimici Dei terram lingent.</i>&mdash;Ps. lxxii, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_246_250" id="Footnote_246_250"></a><a href="#FNanchor_246_250"><span class="label">[246]</span></a> P. 187, l. 8. <i>Cum amaritudinibus.</i>&mdash;Exodus xii, 8. The Vulgate
+has <i>cum lacticibus agrestibus</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_247_251" id="Footnote_247_251"></a><a href="#FNanchor_247_251"><span class="label">[247]</span></a> P. 187, l. 9. <i>Singularis sum ego donec transeam.</i>&mdash;Ps. cxli, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_248_252" id="Footnote_248_252"></a><a href="#FNanchor_248_252"><span class="label">[248]</span></a> P. 188, l. 19. <i>Saint Paul.</i>&mdash;Galatians iv, 24; I Cor. iii, 16, 17;
+Hebrews ix, 24; Romans ii, 28, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_249_253" id="Footnote_249_253"></a><a href="#FNanchor_249_253"><span class="label">[249]</span></a> P. 188, l. 25. <i>That Moses</i>, etc.&mdash;John vi, 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_250_254" id="Footnote_250_254"></a><a href="#FNanchor_250_254"><span class="label">[250]</span></a> P. 189, l. 3. <i>For one thing alone is needful.</i>&mdash;Luke x, 42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_251_255" id="Footnote_251_255"></a><a href="#FNanchor_251_255"><span class="label">[251]</span></a> P. 189, l. 9. <i>The breasts of the Spouse.</i>&mdash;Song of Solomon iv, 5.<span class='pagenum'><a name="Page_284" id="Page_284">[Pg 284]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_252_256" id="Footnote_252_256"></a><a href="#FNanchor_252_256"><span class="label">[252]</span></a> P. 189, l. 15. <i>And the Christians</i>, etc.&mdash;Romans vi, 20; viii, 14, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_253_257" id="Footnote_253_257"></a><a href="#FNanchor_253_257"><span class="label">[253]</span></a> P. 189, l. 17. <i>When Saint Peter</i>, etc.&mdash;Acts xv. See Genesis xvii,
+10; Leviticus xii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_254_258" id="Footnote_254_258"></a><a href="#FNanchor_254_258"><span class="label">[254]</span></a> P. 189, l. 27. <i>Fac secundum</i>, etc.&mdash;Exodus xxv, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_255_259" id="Footnote_255_259"></a><a href="#FNanchor_255_259"><span class="label">[255]</span></a> P. 190, l. 1. <i>Saint Paul.</i>&mdash;1 Tim. iv, 3; 1 Cor. vii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_256_260" id="Footnote_256_260"></a><a href="#FNanchor_256_260"><span class="label">[256]</span></a> P. 190, l. 7. <i>The Jews</i>, etc.&mdash;Hebrews viii, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_257_261" id="Footnote_257_261"></a><a href="#FNanchor_257_261"><span class="label">[257]</span></a> P. 192, l. 15. <i>That He should destroy death through death.</i>&mdash;
+Hebrews ii, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_258_262" id="Footnote_258_262"></a><a href="#FNanchor_258_262"><span class="label">[258]</span></a> P. 192, l. 30. <i>Veri adoratores.</i>&mdash;John iv, 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_259_263" id="Footnote_259_263"></a><a href="#FNanchor_259_263"><span class="label">[259]</span></a> P. 192, l. 30. <i>Ecce agnus</i>, etc.&mdash;John i, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_260_264" id="Footnote_260_264"></a><a href="#FNanchor_260_264"><span class="label">[260]</span></a> P. 193, l. 15. <i>Ye shall be free indeed.</i>&mdash;John viii, 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_261_265" id="Footnote_261_265"></a><a href="#FNanchor_261_265"><span class="label">[261]</span></a> P. 193, l. 17. <i>I am the true bread from heaven.</i>&mdash;Ibid., vi, 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_262_266" id="Footnote_262_266"></a><a href="#FNanchor_262_266"><span class="label">[262]</span></a> P. 194, l. 27. <i>Agnus occisus</i>, etc.&mdash;Apoc. xiii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_263_267" id="Footnote_263_267"></a><a href="#FNanchor_263_267"><span class="label">[263]</span></a> P. 194, l. 34. <i>Sede a dextris meis.</i>&mdash;Ps. cx, 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_264_268" id="Footnote_264_268"></a><a href="#FNanchor_264_268"><span class="label">[264]</span></a> P. 195, l. 12. <i>A jealous God.</i>&mdash;Exodus xx, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_265_269" id="Footnote_265_269"></a><a href="#FNanchor_265_269"><span class="label">[265]</span></a> P. 195, l. 14. <i>Quia confortavit seras.</i>&mdash;Ps. cxlvii, 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_266_270" id="Footnote_266_270"></a><a href="#FNanchor_266_270"><span class="label">[266]</span></a> P. 195, l. 17. <i>The closed mem.</i>&mdash;The allusions here are to certain
+peculiarities in Jewish writing. There are some letters written in
+two ways, closed or open, as the <i>mem</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_267_271" id="Footnote_267_271"></a><a href="#FNanchor_267_271"><span class="label">[267]</span></a> P. 199, l. 1. <i>Great Pan is dead.</i>&mdash;Plutarch, <i>De Defect. Orac.</i>, xvii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_268_272" id="Footnote_268_272"></a><a href="#FNanchor_268_272"><span class="label">[268]</span></a> P. 199, l. 2. <i>Susceperunt verbum</i>, etc.&mdash;Acts xvii, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_269_273" id="Footnote_269_273"></a><a href="#FNanchor_269_273"><span class="label">[269]</span></a> P. 199, l. 20. <i>The ruler taken from the thigh.</i>&mdash;Genesis xlix, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_270_274" id="Footnote_270_274"></a><a href="#FNanchor_270_274"><span class="label">[270]</span></a> P. 208, l. 6. <i>Make their heart fat.</i>&mdash;Is. vi, 10; John xii, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_271_275" id="Footnote_271_275"></a><a href="#FNanchor_271_275"><span class="label">[271]</span></a> P. 209, l. 1. <i>Non habemus regem nisi C&aelig;sarem.</i>&mdash;John xix, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_272_276" id="Footnote_272_276"></a><a href="#FNanchor_272_276"><span class="label">[272]</span></a> P. 218, l. 17. <i>In Horeb</i>, etc.&mdash;Deut. xviii, 16-19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_273_277" id="Footnote_273_277"></a><a href="#FNanchor_273_277"><span class="label">[273]</span></a> P. 220, l. 34. <i>Then they shall teach</i>, etc.&mdash;Jeremiah xxxi, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_274_278" id="Footnote_274_278"></a><a href="#FNanchor_274_278"><span class="label">[274]</span></a> P. 221, l. 1. <i>Your sons shall prophesy.</i>&mdash;Joel ii, 28.</p></div>
+
+<div class="footnote"><p><a name="Footnote_275_279" id="Footnote_275_279"></a><a href="#FNanchor_275_279"><span class="label">[275]</span></a> P. 221, l. 20. <i>Populum</i>, etc.&mdash;Is. lxv, 2; Romans x, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_276_280" id="Footnote_276_280"></a><a href="#FNanchor_276_280"><span class="label">[276]</span></a> P. 222, l. 25. <i>Eris palpans in meridie.</i>&mdash;Deut. xxviii, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_277_281" id="Footnote_277_281"></a><a href="#FNanchor_277_281"><span class="label">[277]</span></a> P. 222, l. 26. <i>Dabitur liber</i>, etc.&mdash;Is. xxix, 12. The quotation
+is inaccurate.</p></div>
+
+<div class="footnote"><p><a name="Footnote_278_282" id="Footnote_278_282"></a><a href="#FNanchor_278_282"><span class="label">[278]</span></a> P. 223, l. 24. <i>Quis mihi</i>, etc.&mdash;Job xix, 23-25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_279_283" id="Footnote_279_283"></a><a href="#FNanchor_279_283"><span class="label">[279]</span></a> P. 224, l. 1. <i>Pray</i>, etc.&mdash;The fragments here are Pascal's notes
+on Luke. See chaps. xxii and xxiii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_280_284" id="Footnote_280_284"></a><a href="#FNanchor_280_284"><span class="label">[280]</span></a> P. 225, l. 20. <i>Exc&aelig;ca.</i>&mdash;Is. vi, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_281_285" id="Footnote_281_285"></a><a href="#FNanchor_281_285"><span class="label">[281]</span></a> P, 226, l. 9. <i>Lazarus dormit</i>, etc.&mdash;John xi, 11, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_282_286" id="Footnote_282_286"></a><a href="#FNanchor_282_286"><span class="label">[282]</span></a> P. 226, l. 10. <i>The apparent discrepancy of the Gospels.</i>&mdash;To
+reconcile the apparent discrepancies in the Gospels, Pascal wrote a
+short life of Christ.</p></div>
+
+<div class="footnote"><p><a name="Footnote_283_287" id="Footnote_283_287"></a><a href="#FNanchor_283_287"><span class="label">[283]</span></a> P. 227, l. 13. <i>Gladium tuum, potentissime.</i>&mdash;Ps. xlv, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_284_288" id="Footnote_284_288"></a><a href="#FNanchor_284_288"><span class="label">[284]</span></a> P. 228, l. 25. <i>Ingrediens mundum.</i>&mdash;Hebrews x, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_285_289" id="Footnote_285_289"></a><a href="#FNanchor_285_289"><span class="label">[285]</span></a> P. 228, l. 26. <i>Stone upon stone.</i>&mdash;Mark xiii, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_286_290" id="Footnote_286_290"></a><a href="#FNanchor_286_290"><span class="label">[286]</span></a> P. 229, l. 20. <i>Jesus Christ at last</i>, etc.&mdash;See Mark xii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_287_291" id="Footnote_287_291"></a><a href="#FNanchor_287_291"><span class="label">[287]</span></a> P. 230, l. 1. <i>Effundam spiritum meum.</i>&mdash;Joel ii, 28.<span class='pagenum'><a name="Page_285" id="Page_285">[Pg 285]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_288_292" id="Footnote_288_292"></a><a href="#FNanchor_288_292"><span class="label">[288]</span></a> P. 230, l. 6. <i>Omnes gentes ... eum.</i>&mdash;Ps. xxii, 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_289_293" id="Footnote_289_293"></a><a href="#FNanchor_289_293"><span class="label">[289]</span></a> P. 230, l. 7. <i>Parum est ut</i>, etc.&mdash;Is. xlix, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_290_294" id="Footnote_290_294"></a><a href="#FNanchor_290_294"><span class="label">[290]</span></a> P. 230, l. 7. <i>Postula a me.</i>&mdash;Ps. ii, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_291_295" id="Footnote_291_295"></a><a href="#FNanchor_291_295"><span class="label">[291]</span></a> P. 230, l. 8. <i>Adorabunt ... reges.</i>&mdash;Ps. lxxii, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_292_296" id="Footnote_292_296"></a><a href="#FNanchor_292_296"><span class="label">[292]</span></a> P. 230, l. 8. <i>Testes iniqui.</i>&mdash;Ps. xxv, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_293_297" id="Footnote_293_297"></a><a href="#FNanchor_293_297"><span class="label">[293]</span></a> P. 230, l. 8. <i>Dabit maxillam percutienti.</i>&mdash;Lamentations iii, 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_294_298" id="Footnote_294_298"></a><a href="#FNanchor_294_298"><span class="label">[294]</span></a> P. 230, l. 9. <i>Dederunt fel in escam.</i>&mdash;Ps. lxix, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_295_299" id="Footnote_295_299"></a><a href="#FNanchor_295_299"><span class="label">[295]</span></a> P. 230, l. 11. <i>I will bless them that bless thee.</i>&mdash;Genesis xii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_296_300" id="Footnote_296_300"></a><a href="#FNanchor_296_300"><span class="label">[296]</span></a> P. 230, l. 12. <i>All nations blessed in his seed.</i>&mdash;Ibid., xxii, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_297_301" id="Footnote_297_301"></a><a href="#FNanchor_297_301"><span class="label">[297]</span></a> P. 230, l. 13. <i>Lumen ad revelationem gentium.</i>&mdash;Luke ii, 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_298_302" id="Footnote_298_302"></a><a href="#FNanchor_298_302"><span class="label">[298]</span></a> P. 230, l. 14. <i>Non fecit taliter</i>, etc.&mdash;Ps. cxlvii, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_299_303" id="Footnote_299_303"></a><a href="#FNanchor_299_303"><span class="label">[299]</span></a> P. 230, l. 20. <i>Bibite ex hoc omnes.</i>&mdash;Matthew xxvi, 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_300_304" id="Footnote_300_304"></a><a href="#FNanchor_300_304"><span class="label">[300]</span></a> P. 230, l. 22. <i>In quo omnes peccaverunt.</i>&mdash;Romans v, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_301_305" id="Footnote_301_305"></a><a href="#FNanchor_301_305"><span class="label">[301]</span></a> P. 230, l. 26. <i>Ne timeas pusillus grex.</i>&mdash;Luke xii, 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_302_306" id="Footnote_302_306"></a><a href="#FNanchor_302_306"><span class="label">[302]</span></a> P. 230, l. 29. <i>Qui me</i>, etc.&mdash;Matthew x, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_303_307" id="Footnote_303_307"></a><a href="#FNanchor_303_307"><span class="label">[303]</span></a> P. 230, l. 32. <i>Saint John.</i>&mdash;Luke i, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_304_308" id="Footnote_304_308"></a><a href="#FNanchor_304_308"><span class="label">[304]</span></a> P. 230, l. 33. <i>Jesus Christ.</i>&mdash;Ibid., xii, 51.</p></div>
+
+<div class="footnote"><p><a name="Footnote_305_309" id="Footnote_305_309"></a><a href="#FNanchor_305_309"><span class="label">[305]</span></a> P. 231, l. 5. <i>Omnis Jud&aelig;a</i>, etc.&mdash;Mark i, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_306_310" id="Footnote_306_310"></a><a href="#FNanchor_306_310"><span class="label">[306]</span></a> P. 231, l. 7. <i>From these stones</i>, etc.&mdash;Matthew iii, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_307_311" id="Footnote_307_311"></a><a href="#FNanchor_307_311"><span class="label">[307]</span></a> P. 231, l. 9. <i>Ne convertantur</i>, etc.&mdash;Mark iv, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_308_312" id="Footnote_308_312"></a><a href="#FNanchor_308_312"><span class="label">[308]</span></a> P. 231, l. 11. <i>Amice, ad quid venisti?</i>&mdash;Matthew xxvi, 50.</p></div>
+
+<div class="footnote"><p><a name="Footnote_309_313" id="Footnote_309_313"></a><a href="#FNanchor_309_313"><span class="label">[309]</span></a> P. 231, l. 31. <i>What is a man</i>, etc.&mdash;Luke ix, 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_310_314" id="Footnote_310_314"></a><a href="#FNanchor_310_314"><span class="label">[310]</span></a> P. 231, l. 32. <i>Whosoever will</i>, etc.&mdash;Ibid., 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_311_315" id="Footnote_311_315"></a><a href="#FNanchor_311_315"><span class="label">[311]</span></a> P. 232, l. 1. <i>I am not come</i>, etc.&mdash;Matthew v, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_312_316" id="Footnote_312_316"></a><a href="#FNanchor_312_316"><span class="label">[312]</span></a> P. 232, l. 2. <i>Lambs took not</i>, etc.&mdash;See John i, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_313_317" id="Footnote_313_317"></a><a href="#FNanchor_313_317"><span class="label">[313]</span></a> P. 232, l. 4. <i>Moses.</i>&mdash;Ibid., vi, 32; viii, 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_314_318" id="Footnote_314_318"></a><a href="#FNanchor_314_318"><span class="label">[314]</span></a> P. 232, l. 15. <i>Quare</i>, etc.&mdash;Ps. ii, 1, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_315_319" id="Footnote_315_319"></a><a href="#FNanchor_315_319"><span class="label">[315]</span></a> P. 233, l. 8. <i>I have reserved me seven thousand.</i>&mdash;1 Kings xix, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_316_320" id="Footnote_316_320"></a><a href="#FNanchor_316_320"><span class="label">[316]</span></a> P. 234, l. 27. <i>Archimedes.</i>&mdash;The founder of statics and hydrostatics.
+He was born at Syracuse in 287 <span class="smcap">B.C.</span>, and was killed in
+212 <span class="smcap">B.C.</span> He was not a prince, though a relative of a king. M.
+Havet points out that Cicero talks of him as an obscure man
+<i>(Tusc,</i> v, 23).</p></div>
+
+<div class="footnote"><p><a name="Footnote_317_321" id="Footnote_317_321"></a><a href="#FNanchor_317_321"><span class="label">[317]</span></a> P. 235, l. 33. <i>In sanctificationem et in scandalum.</i>&mdash;Is. viii, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_318_322" id="Footnote_318_322"></a><a href="#FNanchor_318_322"><span class="label">[318]</span></a> P. 238, l. 11. <i>Jesus Christ.</i>&mdash;Mark ix, 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_319_323" id="Footnote_319_323"></a><a href="#FNanchor_319_323"><span class="label">[319]</span></a> P. 239, l. 7. <i>Rejoice not</i>, etc.&mdash;Luke x, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_320_324" id="Footnote_320_324"></a><a href="#FNanchor_320_324"><span class="label">[320]</span></a> P. 239, l. 12. <i>Scimus</i>, etc.&mdash;John iii, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_321_325" id="Footnote_321_325"></a><a href="#FNanchor_321_325"><span class="label">[321]</span></a> P. 239, l. 25. <i>Nisi fecissem ... haberent.</i>&mdash;Ibid., xv, 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_322_326" id="Footnote_322_326"></a><a href="#FNanchor_322_326"><span class="label">[322]</span></a> P. 239, l. 32. <i>The second miracle.</i>&mdash;Ibid., iv, 54.</p></div>
+
+<div class="footnote"><p><a name="Footnote_323_327" id="Footnote_323_327"></a><a href="#FNanchor_323_327"><span class="label">[323]</span></a> P. 240, l. 6. <i>Montaigne.</i>&mdash;<i>Essais</i>, ii, 26, and iii, 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_324_328" id="Footnote_324_328"></a><a href="#FNanchor_324_328"><span class="label">[324]</span></a> P. 242, l. 9. <i>Vatable.</i>&mdash;Professor of Hebrew at the Coll&egrave;ge Royal,
+founded by Francis I. An edition of the Bible with notes under
+his name, which were not his, was published in 1539.</p></div>
+
+<div class="footnote"><p><a name="Footnote_325_329" id="Footnote_325_329"></a><a href="#FNanchor_325_329"><span class="label">[325]</span></a> P. 242, l. 19. <i>Omne regnum divisum.</i>&mdash;Matthew xii, 25; Luke xi, 17.<span class='pagenum'><a name="Page_286" id="Page_286">[Pg 286]</a></span></p></div>
+
+<div class="footnote"><p><a name="Footnote_326_330" id="Footnote_326_330"></a><a href="#FNanchor_326_330"><span class="label">[326]</span></a> P. 242, l. 23. <i>Si in digito ... vos.</i>&mdash;Luke xi, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_327_331" id="Footnote_327_331"></a><a href="#FNanchor_327_331"><span class="label">[327]</span></a> P. 243, l. 12. <i>Q. 113, A. 10, Ad. 2.</i>&mdash;Thomas Aquinas's <i>Summa</i>,
+Pt. I, Question 113, Article 10, Reply to the Second Objection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_328_332" id="Footnote_328_332"></a><a href="#FNanchor_328_332"><span class="label">[328]</span></a> P. 243, l. 18. <i>Jud&aelig;i signa petunt</i>, etc.&mdash;I Cor. i, 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_329_333" id="Footnote_329_333"></a><a href="#FNanchor_329_333"><span class="label">[329]</span></a> P. 243, l. 23. <i>Sed vos</i>, etc.&mdash;John x, 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_330_334" id="Footnote_330_334"></a><a href="#FNanchor_330_334"><span class="label">[330]</span></a> P. 246, l. 15. <i>Tu quid dicis</i>? etc.&mdash;John ix, 17, 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_331_335" id="Footnote_331_335"></a><a href="#FNanchor_331_335"><span class="label">[331]</span></a> P. 247, l. 14. <i>Though ye believe not</i>, etc.&mdash;John x, 38.</p></div>
+
+<div class="footnote"><p><a name="Footnote_332_336" id="Footnote_332_336"></a><a href="#FNanchor_332_336"><span class="label">[332]</span></a> P. 247, l. 25. <i>Nemo facit</i>, etc.&mdash;Mark ix, 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_333_337" id="Footnote_333_337"></a><a href="#FNanchor_333_337"><span class="label">[333]</span></a> P. 247, l. 27. <i>A sacred relic.</i>&mdash;This is a reference to the miracle
+of the Holy Thorn. Marguerite P&eacute;rier, Pascal's niece, was cured
+of a fistula lachrymalis on 24 March, 1656, after her eye was touched
+with this sacred relic, supposed to be a thorn from the crown of
+Christ. This miracle made a great impression upon Pascal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_334_338" id="Footnote_334_338"></a><a href="#FNanchor_334_338"><span class="label">[334]</span></a> P. 248, l. 23. <i>These nuns.</i>&mdash;Of Port-Royal, as to which, see note
+on page 110, line 16, above. They were accused of Calvinism.</p></div>
+
+<div class="footnote"><p><a name="Footnote_335_339" id="Footnote_335_339"></a><a href="#FNanchor_335_339"><span class="label">[335]</span></a> P. 248, l. 28. <i>Vide si</i>, etc.&mdash;Ps. cxxxix, 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_336_340" id="Footnote_336_340"></a><a href="#FNanchor_336_340"><span class="label">[336]</span></a> P. 249, l. 1. <i>Si tu</i>, etc.&mdash;Luke xxii, 67.</p></div>
+
+<div class="footnote"><p><a name="Footnote_337_341" id="Footnote_337_341"></a><a href="#FNanchor_337_341"><span class="label">[337]</span></a> P. 249, l. 2. <i>Opera qu&aelig;</i>, etc.&mdash;John v, 36; x, 26-27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_338_342" id="Footnote_338_342"></a><a href="#FNanchor_338_342"><span class="label">[338]</span></a> P. 249, l. 7. <i>Nemo potest</i>, etc.&mdash;John iii, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_339_343" id="Footnote_339_343"></a><a href="#FNanchor_339_343"><span class="label">[339]</span></a> P. 249, l. 11. <i>Generatio prava</i>, etc.&mdash;Matthew xii, 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_340_344" id="Footnote_340_344"></a><a href="#FNanchor_340_344"><span class="label">[340]</span></a> P. 249, l. 14. <i>Et non poterat facere.</i>&mdash;Mark vi, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_341_345" id="Footnote_341_345"></a><a href="#FNanchor_341_345"><span class="label">[341]</span></a> P. 249, l. 16. <i>Nisi videritis, non creditis.</i>&mdash;John iv, 8, 48.</p></div>
+
+<div class="footnote"><p><a name="Footnote_342_346" id="Footnote_342_346"></a><a href="#FNanchor_342_346"><span class="label">[342]</span></a> P. 249, l. 23. <i>Tentat enim</i>, etc.&mdash;Deut. xiii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_343_347" id="Footnote_343_347"></a><a href="#FNanchor_343_347"><span class="label">[343]</span></a> P. 249, l. 25. <i>Ecce pr&aelig;dixi vobis: vos ergo videte.</i>&mdash;Matthew xxiv,
+25, 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_344_348" id="Footnote_344_348"></a><a href="#FNanchor_344_348"><span class="label">[344]</span></a> P. 250, l. 7. <i>We have Moses</i>, etc.&mdash;John ix, 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_345_349" id="Footnote_345_349"></a><a href="#FNanchor_345_349"><span class="label">[345]</span></a> P. 250, l. 30. <i>Quid debui.</i>&mdash;Is. v, 3, 4. The Vulgate is <i>Quis est
+quod debui ultra facere vine&aelig; me&aelig;, et non feci ei</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_346_350" id="Footnote_346_350"></a><a href="#FNanchor_346_350"><span class="label">[346]</span></a> P. 251, l. 12. <i>Bar-jesus blinded.</i>&mdash;Acts xiii, 6-11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_347_351" id="Footnote_347_351"></a><a href="#FNanchor_347_351"><span class="label">[347]</span></a> P. 251, l. 14. <i>The Jewish exorcists.</i>&mdash;Ibid., xix, 13-16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_348_352" id="Footnote_348_352"></a><a href="#FNanchor_348_352"><span class="label">[348]</span></a> P. 251, l. 18. <i>Si angelus.</i>&mdash;Galatians i, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_349_353" id="Footnote_349_353"></a><a href="#FNanchor_349_353"><span class="label">[349]</span></a> P. 252, l. 10. <i>An angel from heaven.</i>&mdash;See previous note.</p></div>
+
+<div class="footnote"><p><a name="Footnote_350_354" id="Footnote_350_354"></a><a href="#FNanchor_350_354"><span class="label">[350]</span></a> P. 252, l. 14. <i>Father Lingende.</i>&mdash;Claude de Lingendes, an eloquent
+Jesuit preacher, who died in 1660.</p></div>
+
+<div class="footnote"><p><a name="Footnote_351_355" id="Footnote_351_355"></a><a href="#FNanchor_351_355"><span class="label">[351]</span></a> P. 252, l. 33. <i>Ubi est Deus tuus?</i>&mdash;Ps. xiii, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_352_356" id="Footnote_352_356"></a><a href="#FNanchor_352_356"><span class="label">[352]</span></a> P. 252, l. 34. <i>Exortum est</i>, etc.&mdash;Ps. cxii, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_353_357" id="Footnote_353_357"></a><a href="#FNanchor_353_357"><span class="label">[353]</span></a> P. 253, l. 6. <i>Saint Xavier.</i>&mdash;Saint Fran&ccedil;ois Xavier, the friend of
+Ignatius Loyola, became a Jesuit.</p></div>
+
+<div class="footnote"><p><a name="Footnote_354_358" id="Footnote_354_358"></a><a href="#FNanchor_354_358"><span class="label">[354]</span></a> P. 253, l. 9. <i>V&aelig; qui</i>, etc.&mdash;Is. x, I.</p></div>
+
+<div class="footnote"><p><a name="Footnote_355_359" id="Footnote_355_359"></a><a href="#FNanchor_355_359"><span class="label">[355]</span></a> P. 253, l. 24. <i>The five propositions.</i>&mdash;See Preface.</p></div>
+
+<div class="footnote"><p><a name="Footnote_356_360" id="Footnote_356_360"></a><a href="#FNanchor_356_360"><span class="label">[356]</span></a> P. 253, l. 36. <i>To seduce</i>, etc.&mdash;Mark xiii, 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_357_361" id="Footnote_357_361"></a><a href="#FNanchor_357_361"><span class="label">[357]</span></a> P. 254, l. 6. <i>Si non fecissem.</i>&mdash;John xv, 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_358_362" id="Footnote_358_362"></a><a href="#FNanchor_358_362"><span class="label">[358]</span></a> P. 255, l. 11. <i>Believe in the Church.</i>&mdash;Matthew xviii, 17-20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_359_363" id="Footnote_359_363"></a><a href="#FNanchor_359_363"><span class="label">[359]</span></a> P. 257, l. 14. <i>They.</i>&mdash;The Jansenists, who believed in the system<span class='pagenum'><a name="Page_287" id="Page_287">[Pg 287]</a></span>
+of evangelical doctrine deduced from Augustine by Cornelius Jansen
+(1585-1638), the Bishop of Ypres. They held that interior grace
+is irresistible, and that Christ died for all, in reaction against the
+ordinary Catholic dogma of the freedom of the will, and merely
+sufficient grace.</p></div>
+
+<div class="footnote"><p><a name="Footnote_360_364" id="Footnote_360_364"></a><a href="#FNanchor_360_364"><span class="label">[360]</span></a> P. 258, l. 4. <i>A time to laugh</i>, etc.&mdash;Eccles. iii, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_361_365" id="Footnote_361_365"></a><a href="#FNanchor_361_365"><span class="label">[361]</span></a> P. 258, l. 4. <i>Responde. Ne respondeas.</i>&mdash;Prov. xxvi, 4, 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_362_366" id="Footnote_362_366"></a><a href="#FNanchor_362_366"><span class="label">[362]</span></a> P. 260, l. 3. <i>Saint Athanasius.</i>&mdash;Patriarch of Alexandria, accused
+of rape, of murder, and of sacrilege. He was condemned by the
+Councils of Tyre, Aries, and Milan. Pope Liberius is said to have
+finally ratified the condemnation in <span class="smcap">A.D.</span> 357. Athanasius here
+stands for Jansenius, Saint Thersea for Mother Ang&eacute;lique, and
+Liberius for Clement IX.</p></div>
+
+<div class="footnote"><p><a name="Footnote_363_367" id="Footnote_363_367"></a><a href="#FNanchor_363_367"><span class="label">[363]</span></a> P. 261, l. 17. <i>Vos autem non sic.</i>&mdash;Luke xxii, 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_364_368" id="Footnote_364_368"></a><a href="#FNanchor_364_368"><span class="label">[364]</span></a> P. 261, l. 23. <i>Duo aut tres in unum.</i>&mdash;John x, 30; First Epistle of
+St. John, V, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_365_369" id="Footnote_365_369"></a><a href="#FNanchor_365_369"><span class="label">[365]</span></a> P. 262, l. 18. <i>The Fronde.</i>&mdash;The party which rose against Mazarin
+and the Court during the minority of Louis XIV. They led to
+civil war.</p></div>
+
+<div class="footnote"><p><a name="Footnote_366_370" id="Footnote_366_370"></a><a href="#FNanchor_366_370"><span class="label">[366]</span></a> P. 262, l. 25. <i>Pasce oves meas.</i>&mdash;John xxi, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_367_371" id="Footnote_367_371"></a><a href="#FNanchor_367_371"><span class="label">[367]</span></a> P. 263, l. 14. <i>Jeroboam.</i>&mdash;I Kings xii, 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_368_372" id="Footnote_368_372"></a><a href="#FNanchor_368_372"><span class="label">[368]</span></a> P. 265, l. 21. <i>The servant</i>, etc.&mdash;John xv, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_369_373" id="Footnote_369_373"></a><a href="#FNanchor_369_373"><span class="label">[369]</span></a> P. 266, l. 4. <i>He that is not</i>, etc.&mdash;Matthew xii, 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_370_374" id="Footnote_370_374"></a><a href="#FNanchor_370_374"><span class="label">[370]</span></a> P. 266, l. 5. <i>He that is not</i>, etc.&mdash;Mark ix, 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_371_375" id="Footnote_371_375"></a><a href="#FNanchor_371_375"><span class="label">[371]</span></a> P. 266, l. 11. <i>Humilibus dot gratiam.</i>&mdash;James iv, 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_372_376" id="Footnote_372_376"></a><a href="#FNanchor_372_376"><span class="label">[372]</span></a> P. 266, l. 12. <i>Sui eum non</i>, etc.&mdash;John i, 11, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_373_377" id="Footnote_373_377"></a><a href="#FNanchor_373_377"><span class="label">[373]</span></a> P. 266, l. 33. <i>We will be as the other nations.</i>&mdash;I Sam. viii, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_374_378" id="Footnote_374_378"></a><a href="#FNanchor_374_378"><span class="label">[374]</span></a> P. 268, l. 19. <i>Vince in bono malum.</i>&mdash;Romans xii, 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_375_379" id="Footnote_375_379"></a><a href="#FNanchor_375_379"><span class="label">[375]</span></a> P. 268, l. 26. <i>Montalte.</i>&mdash;See note on page 6, line 30, above.</p></div>
+
+<div class="footnote"><p><a name="Footnote_376_380" id="Footnote_376_380"></a><a href="#FNanchor_376_380"><span class="label">[376]</span></a> P. 269, l. 11. <i>Probability.</i>&mdash;The doctrine in casuistry that of two
+probable views, both reasonable, one may follow his own inclinations,
+as a doubtful law cannot impose a certain obligation. It was held by
+the Jesuits, the famous religious order founded in 1534 by Ignatius
+Loyola. This section of the <i>Pens&eacute;es</i> is directed chiefly against them.</p></div>
+
+<div class="footnote"><p><a name="Footnote_377_381" id="Footnote_377_381"></a><a href="#FNanchor_377_381"><span class="label">[377]</span></a> P. 269, l. 22. <i>Coacervabunt sibi magistros.</i>&mdash;2 Tim. iv, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_378_382" id="Footnote_378_382"></a><a href="#FNanchor_378_382"><span class="label">[378]</span></a> P. 270, l. 3. <i>These.</i>&mdash;The writers of Port-Royal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_379_383" id="Footnote_379_383"></a><a href="#FNanchor_379_383"><span class="label">[379]</span></a> P. 270, l. 15. <i>The Society.</i>&mdash;The Society of Jesus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_380_384" id="Footnote_380_384"></a><a href="#FNanchor_380_384"><span class="label">[380]</span></a> P. 271, l. 15. <i>Digna necessitas.</i>&mdash;Book of Wisdom xix, 4.</p></div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_291" id="Page_291">[Pg 291]</a></span></p>
+<h2><a name="INDEX" id="INDEX"></a>INDEX</h2>
+
+<p><i>The figures refer to the numbers of the Pens&eacute;es, and not to the pages.</i></p>
+
+<div class="blockquot">
+<p>
+<br />
+<span class="smcap">Abraham</span>,<br />
+<span style="margin-left: 1em;">took nothing for himself, <a href="#p_502">502</a>;</span><br />
+<span style="margin-left: 1em;">from stones can come children unto, <a href="#p_777">777</a>;</span><br />
+<span style="margin-left: 1em;">and Gideon, <a href="#p_821">821</a></span><br />
+<br />
+Absolutions, without signs of regret, <a href="#p_903">903</a>, <a href="#p_904">904</a><br />
+<br />
+Act, the last, is tragic, <a href="#p_210">210</a><br />
+<br />
+Adam,<br />
+<span style="margin-left: 1em;">compared with Christ, <a href="#p_551">551</a>;</span><br />
+<span style="margin-left: 1em;">his glorious state, <a href="#p_559">559</a>;</span><br />
+<span style="margin-left: 1em;"><i>forma futuri</i>, <a href="#p_655">655</a></span><br />
+<br />
+Advent, the time of the first, foretold, <a href="#p_756">756</a><br />
+<br />
+Age,<br />
+<span style="margin-left: 1em;">influences judgment, <a href="#p_381">381</a>;</span><br />
+<span style="margin-left: 1em;">the six ages, <a href="#p_654">654</a></span><br />
+<br />
+Alexander, the example of his chastity, <a href="#p_103">103</a><br />
+<br />
+Amusements, dangerous to the Christian life, <a href="#p_11">11</a><br />
+<br />
+Animals, intelligence and instinct of, <a href="#p_340">340</a>, <a href="#p_342">342</a><br />
+<br />
+Antichrist,<br />
+<span style="margin-left: 1em;">miracles of, foretold by Christ, <a href="#p_825">825</a>;</span><br />
+<span style="margin-left: 1em;">will speak openly against God, <a href="#p_842">842</a>;</span><br />
+<span style="margin-left: 1em;">miracles of, cannot lead into error, <a href="#p_845">845</a></span><br />
+<br />
+Apocalyptics, extravagances of the, <a href="#p_650">650</a><br />
+<br />
+Apostles,<br />
+<span style="margin-left: 1em;">hypothesis that they were deceivers, <a href="#p_571">571</a>;</span><br />
+<span style="margin-left: 1em;">foresaw heresies, <a href="#p_578">578</a>;</span><br />
+<span style="margin-left: 1em;">supposition that they were either deceived or deceivers, <a href="#p_801">801</a></span><br />
+<br />
+Aquinas, Thomas, <a href="#p_61">61</a>, <a href="#p_338">338</a><br />
+<br />
+Arcesilaus, the sceptic, became a dogmatist, <a href="#p_375">375</a><br />
+<br />
+Archimedes, greatness of, <a href="#p_792">792</a><br />
+<br />
+Arians, where they go wrong, <a href="#p_861">861</a><br />
+<br />
+Aristotle, and Plato, <a href="#p_331">331</a><br />
+<br />
+Arius, miracles in his time, <a href="#p_831">831</a><br />
+<br />
+Athanasius, St., <a href="#p_867">867</a><br />
+<br />
+Atheism, shows a certain strength of mind, <a href="#p_225">225</a><br />
+<br />
+Atheists,<br />
+<span style="margin-left: 1em;">who seek, to be pitied, <a href="#p_190">190</a>;</span><br />
+<span style="margin-left: 1em;">ought to say what is perfectly evident, <a href="#p_221">221</a>;</span><br />
+<span style="margin-left: 1em;">objections of, against the Resurrection and the Virgin Birth, <a href="#p_222">222</a>, <a href="#p_223">223</a>;</span><br />
+<span style="margin-left: 1em;">objection of, <a href="#p_228">228</a></span><br />
+<br />
+Augustine, St.,<br />
+<span style="margin-left: 1em;">saw that we work for an uncertainty, <a href="#p_234">234</a>;</span><br />
+<span style="margin-left: 1em;">on the submission of reason, <a href="#p_270">270</a>;</span><br />
+<span style="margin-left: 1em;">on miracles, <a href="#p_811">811</a>;</span><br />
+<span style="margin-left: 1em;">his authority, <a href="#p_868">868</a></span><br />
+<br />
+Augustus, his saying about Herod's son, <a href="#p_179">179</a><br />
+<br />
+Authority, in belief, <a href="#p_260">260</a><br />
+<br />
+Authors, vanity of certain, <a href="#p_43">43</a><br />
+<br />
+Automatism, human, <a href="#p_252">252</a><br />
+<br />
+<br />
+Babylon, rivers of, <a href="#p_459">459</a><br />
+<br />
+Beauty,<br />
+<span style="margin-left: 1em;">a certain standard of, <a href="#p_32">32</a>;</span><br />
+<span style="margin-left: 1em;">poetical, <a href="#p_33">33</a></span><br />
+<br />
+Belief,<br />
+<span style="margin-left: 1em;">three sources of, <a href="#p_245">245</a>;</span><br />
+<span style="margin-left: 1em;">rule of, <a href="#p_260">260</a>;</span><br />
+<span style="margin-left: 1em;">of simple people, <a href="#p_284">284</a>;</span><br />
+<span style="margin-left: 1em;">without reading the Testaments, <a href="#p_286">286</a>;</span><br />
+<span style="margin-left: 1em;">the Cross creates, <a href="#p_587">587</a>;</span><br />
+<span style="margin-left: 1em;">reasons why there is no, in the miracles, <a href="#p_825">825</a></span><br />
+<br />
+Bias, leads to error, <a href="#p_98">98</a><br />
+<br />
+Birth,<br />
+<span style="margin-left: 1em;">noble, an advantage, <a href="#p_322">322</a>;</span><br />
+<span style="margin-left: 1em;">persons of high, honoured and despised, <a href="#p_337">337</a></span><br />
+<br />
+Blame, and praise, <a href="#p_501">501</a><br />
+<br />
+Blood, example of the circulation of, <a href="#p_96">96</a><br />
+<br />
+Body,<br />
+<span style="margin-left: 1em;">nourishment of the, <a href="#p_356">356</a>;</span><br />
+<span style="margin-left: 1em;">the, and its members, <a href="#p_475">475</a>, <a href="#p_476">476</a>;</span><br />
+<span style="margin-left: 1em;">infinite distance between mind and, <a href="#p_792">792</a></span><br />
+<br />
+Brutes, no mutual admiration among the, <a href="#p_401">401</a><br />
+<br />
+<br />
+C&aelig;sar, compared with Alexander and Augustus, <a href="#p_132">132</a><br />
+<br />
+Calling, chance decides the choice of a, <a href="#p_97">97</a><br />
+<br />
+Calvinism, error of, <a href="#p_776">776</a><br />
+<br />
+Canonical, the heretical books prove the, <a href="#p_568">568</a><br />
+<br />
+Carthusian monk, difference between a soldier and a, <a href="#p_538">538</a><br />
+<br />
+Casuists,<br />
+<span style="margin-left: 1em;">true believers have no pretext for following their laxity, <a href="#p_888">888</a>;</span><br />
+<span style="margin-left: 1em;">submit the decision to a corrupted reason, <a href="#p_906">906</a>;</span><br />
+<span style="margin-left: 1em;">cannot give assurance to a conscience in error, <a href="#p_908">908</a>;</span><br />
+<span style="margin-left: 1em;">allow lust to act, <a href="#p_913">913</a></span><br />
+<br />
+Causes, seen by the intellect and not by the senses, <a href="#p_234">234</a><br />
+<br />
+<span class='pagenum'><a name="Page_292" id="Page_292">[Pg 292]</a></span>Catholic, the, doctrine, of the Holy Sacrament, <a href="#p_861">861</a><br />
+<br />
+Ceremonies, ordained in the Old Testament, are types, <a href="#p_679">679</a><br />
+<br />
+Certain, nothing is, <a href="#p_234">234</a><br />
+<br />
+Chance,<br />
+<span style="margin-left: 1em;">according to the doctrine of chance, one should believe in God, <a href="#p_233">233</a>;</span><br />
+<span style="margin-left: 1em;">and work for an uncertainty, <a href="#p_234">234</a>;</span><br />
+<span style="margin-left: 1em;">and seek the truth, <a href="#p_236">236</a>;</span><br />
+<span style="margin-left: 1em;">gives rise to thoughts, <a href="#p_370">370</a></span><br />
+<br />
+Chancellor, the position of the, uneral, <a href="#p_307">307</a><br />
+<br />
+Character, the Christian, the human, and the inhuman, <a href="#p_532">532</a><br />
+<br />
+Charity,<br />
+<span style="margin-left: 1em;">nothing so like it as covetousness, <a href="#p_662">662</a>;</span><br />
+<span style="margin-left: 1em;">not a figurative precept, <a href="#p_664">664</a>;</span><br />
+<span style="margin-left: 1em;">the sole aim of the Scripture, <a href="#p_669">669</a></span><br />
+<br />
+Charron, the divisions of, <a href="#p_62">62</a><br />
+<br />
+Children,<br />
+<span style="margin-left: 1em;">frightened at the face they have blackened, <a href="#p_88">88</a>;</span><br />
+<span style="margin-left: 1em;">of Port-Royal, <a href="#p_151">151</a>;</span><br />
+<span style="margin-left: 1em;">illustration of usurpation from, <a href="#p_295">295</a></span><br />
+<br />
+China, History of, <a href="#p_592">592</a>, <a href="#p_593">593</a><br />
+<br />
+Christianity,<br />
+<span style="margin-left: 1em;">alone cures pride and sloth, <a href="#p_435">435</a>;</span><br />
+<span style="margin-left: 1em;">is strange, <a href="#p_536">536</a>;</span><br />
+<span style="margin-left: 1em;">consists in two points, <a href="#p_555">555</a>;</span><br />
+<span style="margin-left: 1em;">evidence for, <a href="#p_563">563</a>;</span><br />
+<span style="margin-left: 1em;">is wise and foolish, <a href="#p_587">587</a></span><br />
+<br />
+Christians,<br />
+<span style="margin-left: 1em;">few true, <a href="#p_256">256</a>;</span><br />
+<span style="margin-left: 1em;">without the knowledge of the prophecies and evidences, <a href="#p_287">287</a>;</span><br />
+<span style="margin-left: 1em;">comply with folly, <a href="#p_338">338</a>;</span><br />
+<span style="margin-left: 1em;">humility of, <a href="#p_537">537</a>;</span><br />
+<span style="margin-left: 1em;">their hope, <a href="#p_539">539</a>;</span><br />
+<span style="margin-left: 1em;">their happiness, <a href="#p_540">540</a>;</span><br />
+<span style="margin-left: 1em;">the God of, <a href="#p_543">543</a></span><br />
+<br />
+Church,<br />
+<span style="margin-left: 1em;">history of the, <a href="#p_857">857</a>;</span><br />
+<span style="margin-left: 1em;">the, in persecution, like a ship in a storm, <a href="#p_858">858</a>;</span><br />
+<span style="margin-left: 1em;">when in a good state, <a href="#p_860">860</a>;</span><br />
+<span style="margin-left: 1em;">has always been attacked by opposite errors, <a href="#p_861">861</a>;</span><br />
+<span style="margin-left: 1em;">the, and tradition, <a href="#p_866">866</a>;</span><br />
+<span style="margin-left: 1em;">absolution and the, <a href="#p_869">869</a>;</span><br />
+<span style="margin-left: 1em;">the Pope and the, <a href="#p_870">870</a>;</span><br />
+<span style="margin-left: 1em;">the, and infallibility, <a href="#p_875">875</a>;</span><br />
+<span style="margin-left: 1em;">true justice in the, <a href="#p_877">877</a>;</span><br />
+<span style="margin-left: 1em;">the work of the, <a href="#p_880">880</a>;</span><br />
+<span style="margin-left: 1em;">the discipline of the, <a href="#p_884">884</a>;</span><br />
+<span style="margin-left: 1em;">the anathemas of the, <a href="#p_895">895</a></span><br />
+<br />
+Cicero, false beauties in, <a href="#p_31">31</a><br />
+<br />
+Cipher,<br />
+<span style="margin-left: 1em;">a, has a double meaning, <a href="#p_676">676</a>, <a href="#p_677">677</a>;</span><br />
+<span style="margin-left: 1em;">key of, <a href="#p_680">680</a>;</span><br />
+<span style="margin-left: 1em;">the, given by St. Paul, <a href="#p_682">682</a></span><br />
+<br />
+Circumcision,<br />
+<span style="margin-left: 1em;">only a sign, <a href="#p_609">609</a>;</span><br />
+<span style="margin-left: 1em;">the apostles and, <a href="#p_671">671</a></span><br />
+<br />
+Clearness,<br />
+<span style="margin-left: 1em;">sufficient, for the elect, <a href="#p_577">577</a>;</span><br />
+<span style="margin-left: 1em;">and obscurity, <a href="#p_856">856</a></span><br />
+<br />
+Cleobuline, the passion of, <a href="#p_13">13</a><br />
+<br />
+Cleopatra,<br />
+<span style="margin-left: 1em;">the nose of, <a href="#p_162">162</a>;</span><br />
+<span style="margin-left: 1em;">and love, <a href="#p_163">163</a></span><br />
+<br />
+Compliments, <a href="#p_57">57</a><br />
+<br />
+Conditions, the easiest, to live in, according to the world and to God, <a href="#p_905">905</a><br />
+<br />
+Condolences, formal, <a href="#p_56">56</a><br />
+<br />
+Confession, <a href="#p_100">100</a>;<br />
+<span style="margin-left: 1em;">different effects of, <a href="#p_529">529</a></span><br />
+<br />
+Contradiction, <a href="#p_157">157</a>;<br />
+<span style="margin-left: 1em;">a bad sign of truth, <a href="#p_384">384</a></span><br />
+<br />
+Conversion, the, <a href="#p_470">470</a>;<br />
+<span style="margin-left: 1em;">of the heathen, <a href="#p_768">768</a></span><br />
+<br />
+Copernicus, <a href="#p_218">218</a><br />
+<br />
+Cords, the, which bind the respect of men to each other, <a href="#p_304">304</a><br />
+<br />
+Correct, how to, with advantage, <a href="#p_9">9</a><br />
+<br />
+Cripple, why a, does not offend us, and a fool does, <a href="#p_80">80</a><br />
+<br />
+Cromwell, death of, <a href="#p_176">176</a><br />
+<br />
+Custom,<br />
+<span style="margin-left: 1em;">is our nature, <a href="#p_89">89</a>;</span><br />
+<span style="margin-left: 1em;">our natural principles, principles of, <a href="#p_92">92</a>;</span><br />
+<span style="margin-left: 1em;">a second nature, <a href="#p_93">93</a>;</span><br />
+<span style="margin-left: 1em;">the source of our strongest beliefs, <a href="#p_252">252</a></span><br />
+<br />
+Cyrus, prediction of, <a href="#p_712">712</a><br />
+<br />
+<br />
+Damned, the, condemned by their own reason, <a href="#p_562">562</a><br />
+<br />
+Daniel, <a href="#p_721">721</a>;<br />
+<span style="margin-left: 1em;">the seventy weeks of, <a href="#p_722">722</a></span><br />
+<br />
+David,<br />
+<span style="margin-left: 1em;">a saying of, <a href="#p_689">689</a>;</span><br />
+<span style="margin-left: 1em;">the eternal reign of the race of, <a href="#p_716">716</a>, <a href="#p_717">717</a></span><br />
+<br />
+Death,<br />
+<span style="margin-left: 1em;">easier to bear without thinking of it, <a href="#p_166">166</a>;</span><br />
+<span style="margin-left: 1em;">men do not think of, <a href="#p_168">168</a>;</span><br />
+<span style="margin-left: 1em;">fear of, <a href="#p_215">215</a>, <a href="#p_216">216</a>;</span><br />
+<span style="margin-left: 1em;">examples of the noble deaths of the Laced&aelig;monians, <a href="#p_481">481</a></span><br />
+<br />
+Deference, meaning of, <a href="#p_317">317</a><br />
+<br />
+Deeds, noble, best when hidden, <a href="#p_159">159</a><br />
+<br />
+Deism, as far removed from Christianity as atheism, <a href="#p_555">555</a><br />
+<br />
+Democritus, saying of, <a href="#p_72">72</a><br />
+<br />
+Demonstrations, not certain that there are true, <a href="#p_387">387</a><br />
+<br />
+Descartes, <a href="#p_76">76</a>, <a href="#p_77">77</a>, <a href="#p_78">78</a>, <a href="#p_79">79</a><br />
+<br />
+Devil,<br />
+<span style="margin-left: 1em;">the, and miracle, <a href="#p_803">803</a>;</span><br />
+<span style="margin-left: 1em;">the, and doctrine, <a href="#p_819">819</a></span><br />
+<br />
+Disciples, and true disciples, <a href="#p_518">518</a><br />
+<br />
+Discourses, on humility, <a href="#p_377">377</a><br />
+<br />
+Diseases, a source of error, <a href="#p_82">82</a><br />
+<br />
+Disproportion of man, <a href="#p_72">72</a><br />
+<br />
+Diversion, reason why men seek, <a href="#p_139">139</a>, <a href="#p_140">140</a>, <a href="#p_141">141</a>, <a href="#p_142">142</a>, <a href="#p_143">143</a>, <a href="#p_168">168</a>, <a href="#p_170">170</a><br />
+<br />
+Docility, <a href="#p_254">254</a><br />
+<br />
+Doctor, the, <a href="#p_12">12</a><br />
+<br />
+Doctrine, and miracles, <a href="#p_802">802</a>, <a href="#p_842">842</a><br />
+<br />
+Dogmatism, and scepticism, <a href="#p_434">434</a><br />
+<br />
+Dream, life like a, <a href="#p_386">386</a><br />
+<br />
+Duty, and the passions, <a href="#p_104">104</a><br />
+<br />
+<br />
+Ecclesiastes, <a href="#p_389">389</a><br />
+<br />
+<span class='pagenum'><a name="Page_293" id="Page_293">[Pg 293]</a></span>Eclipses, why said to foretoken misfortune, <a href="#p_173">173</a><br />
+<br />
+Ego,<br />
+<span style="margin-left: 1em;">what is the, <a href="#p_323">323</a>;</span><br/>
+<span style="margin-left: 1em;">consists in thought, <a href="#p_469">469</a></span><br />
+<br />
+Egyptians, conversion of the, <a href="#p_724">724</a><br />
+<br />
+Elect,<br />
+<span style="margin-left: 1em;">the, ignorant of their virtues, <a href="#p_514">514</a>;</span><br />
+<span style="margin-left: 1em;">all things work together for good to the, <a href="#p_574">574</a></span><br />
+<br />
+Eloquence, <a href="#p_15">15</a>, <a href="#p_16">16</a>, <a href="#p_25">25</a>, <a href="#p_26">26</a><br />
+<br />
+Emilius, Paulus, <a href="#p_409">409</a>, <a href="#p_410">410</a><br />
+<br />
+Enemies, meaning of, in the prophecies, <a href="#p_570">570</a>, <a href="#p_691">691</a><br />
+<br />
+Epictetus, <a href="#p_80">80</a>, <a href="#p_466">466</a>, <a href="#p_467">467</a><br />
+<br />
+Error, a common, when advantageous, <a href="#p_18">18</a><br />
+<br />
+Esdras, the story in, <a href="#p_631">631</a>, <a href="#p_632">632</a>, <a href="#p_633">633</a><br />
+<br />
+Eternity, existence of, <a href="#p_195">195</a><br />
+<br />
+Ethics,<br />
+<span style="margin-left: 1em;">consoles us, <a href="#p_67">67</a>;</span><br />
+<span style="margin-left: 1em;">a special science, <a href="#p_911">911</a></span><br />
+<br />
+Eucharist, the, <a href="#p_224">224</a>, <a href="#p_512">512</a>, <a href="#p_788">788</a><br />
+<br />
+Evangelists, the, painted a perfectly heroic soul in Jesus Christ, <a href="#p_799">799</a><br />
+<br />
+Evil, infinite forms of, <a href="#p_408">408</a><br />
+<br />
+Examples, in demonstration, <a href="#p_40">40</a><br />
+<br />
+Exception, and the rule, <a href="#p_832">832</a>, <a href="#p_903">903</a><br />
+<br />
+Excuses, on, <a href="#p_58">58</a><br />
+<br />
+External, the, must be joined to the internal, <a href="#p_250">250</a><br />
+<br />
+Ezekiel, spoke evil of Israel, <a href="#p_885">885</a><br />
+<br />
+<br />
+Faith,<br />
+<span style="margin-left: 1em;">different from proof, <a href="#p_248">248</a>;</span><br />
+<span style="margin-left: 1em;">and miracle, <a href="#p_263">263</a>;</span><br />
+<span style="margin-left: 1em;">and the senses, <a href="#p_264">264</a>;</span><br />
+<span style="margin-left: 1em;">what is, <a href="#p_278">278</a>;</span><br />
+<span style="margin-left: 1em;">without, man cannot know the true good or justice, <a href="#p_425">425</a>;</span><br />
+<span style="margin-left: 1em;">consists in Jesus Christ, <a href="#p_522">522</a></span><br />
+<br />
+Fancy,<br />
+<span style="margin-left: 1em;">effects of, <a href="#p_86">86</a>;</span><br />
+<span style="margin-left: 1em;">confused with feeling, <a href="#p_274">274</a></span><br />
+<br />
+Faults, we owe a great debt to those who point out, <a href="#p_534">534</a><br />
+<br />
+Fear, good and bad, <a href="#p_262">262</a><br />
+<br />
+Feeling,<br />
+<span style="margin-left: 1em;">and reasoning, <a href="#p_3">3</a>, <a href="#p_274">274</a>;</span><br />
+<span style="margin-left: 1em;">harmed in the same way as the understanding, <a href="#p_6">6</a></span><br />
+<br />
+Flies, the power of, <a href="#p_366">366</a>, <a href="#p_367">367</a><br />
+<br />
+Friend, importance of a true, <a href="#p_155">155</a><br />
+<br />
+Fundamentals, the two, <a href="#p_804">804</a><br />
+<br />
+<br />
+Galilee, the word, <a href="#p_743">743</a><br />
+<br />
+Gentiles,<br />
+<span style="margin-left: 1em;">conversion of the, <a href="#p_712">712</a>;</span><br />
+<span style="margin-left: 1em;">calling of the, <a href="#p_713">713</a></span><br />
+<br />
+Gentleman,<br />
+<span style="margin-left: 1em;">the universal quality, <a href="#p_35">35</a>;</span><br />
+<span style="margin-left: 1em;">man never taught to be a, <a href="#p_68">68</a></span><br />
+<br />
+Glory, <a href="#p_151">151</a>, <a href="#p_401">401</a>;<br />
+<span style="margin-left: 1em;">the greatest baseness of man is the pursuit of, <a href="#p_404">404</a></span><br />
+<br />
+God,<br />
+<span style="margin-left: 1em;">the conduct of, <a href="#p_185">185</a>;</span><br />
+<span style="margin-left: 1em;">is infinite, <a href="#p_231">231</a>, <a href="#p_233">233</a>;</span><br />
+<span style="margin-left: 1em;">infinitely incomprehensible, <a href="#p_233">233</a>;</span><br />
+<span style="margin-left: 1em;">we should wager that there is a, <a href="#p_233">233</a>;</span><br />
+<span style="margin-left: 1em;">a <i>Deus absconditus,</i> <a href="#p_194">194</a>, <a href="#p_242">242</a>;</span><br />
+<span style="margin-left: 1em;">knowledge of, is not the love of Him, <a href="#p_280">280</a>;</span><br />
+<span style="margin-left: 1em;">two kinds of persons know, <a href="#p_288">288</a>;</span><br />
+<span style="margin-left: 1em;">has created all for Himself, <a href="#p_314">314</a>;</span><br />
+<span style="margin-left: 1em;">the wisdom of, <a href="#p_430">430</a>;</span><br />
+<span style="margin-left: 1em;">must reign over all, <a href="#p_460">460</a>;</span><br />
+<span style="margin-left: 1em;">we must love Him only, <a href="#p_479">479</a>;</span><br />
+<span style="margin-left: 1em;">not true that all reveals, <a href="#p_556">556</a>;</span><br />
+<span style="margin-left: 1em;">has willed to blind some and to enlighten others, <a href="#p_565">565</a>, <a href="#p_575">575</a>;</span><br />
+<span style="margin-left: 1em;">foresaw heresies, <a href="#p_578">578</a>;</span><br />
+<span style="margin-left: 1em;">has willed to hide Himself, <a href="#p_584">584</a>;</span><br />
+<span style="margin-left: 1em;">formed for Himself the Jewish people, <a href="#p_643">643</a>;</span><br />
+<span style="margin-left: 1em;">the word does not differ from the intention in, <a href="#p_653">653</a>;</span><br />
+<span style="margin-left: 1em;">the greatness of His compassion, <a href="#p_847">847</a>;</span><br />
+<span style="margin-left: 1em;">has not wanted to absolve without the Church, <a href="#p_869">869</a></span><br />
+<br />
+Godliness, why difficult, <a href="#p_498">498</a><br />
+<br />
+Good, the inquiry into the sovereign, <a href="#p_73">73</a>, <a href="#p_462">462</a><br />
+<br />
+Gospel, the style of the, admirable, <a href="#p_797">797</a><br />
+<br />
+Grace,<br />
+<span style="margin-left: 1em;">unites us to God, <a href="#p_430">430</a>, <a href="#p_507">507</a>;</span><br />
+<span style="margin-left: 1em;">necessary to turn a man into a saint, <a href="#p_508">508</a>;</span><br />
+<span style="margin-left: 1em;">the law and, <a href="#p_519">519</a>, <a href="#p_521">521</a>;</span><br />
+<span style="margin-left: 1em;">nature and, <a href="#p_520">520</a>;</span><br />
+<span style="margin-left: 1em;">morality and, <a href="#p_522">522</a>;</span><br />
+<span style="margin-left: 1em;">man's capacity for, <a href="#p_523">523</a></span><br />
+<br />
+Great, the, and the humble have the same misfortunes, <a href="#p_180">180</a><br />
+<br />
+Greatness,<br />
+<span style="margin-left: 1em;">the, of man, <a href="#p_397">397</a>, <a href="#p_398">398</a>, <a href="#p_400">400</a>, <a href="#p_409">409</a>;</span><br />
+<span style="margin-left: 1em;">constituted by thought, <a href="#p_346">346</a>;</span><br />
+<span style="margin-left: 1em;">even in his lust, <a href="#p_402">402</a>, <a href="#p_403">403</a>;</span><br />
+<span style="margin-left: 1em;">and wretchedness of man, <a href="#p_416">416</a>, <a href="#p_417">417</a>, <a href="#p_418">418</a>, <a href="#p_423">423</a>, <a href="#p_430">430</a>, <a href="#p_443">443</a></span><br />
+<br />
+<br />
+Haggai, <a href="#p_725">725</a><br />
+<br />
+Happiness,<br />
+<span style="margin-left: 1em;">all men seek, <a href="#p_425">425</a>;</span><br />
+<span style="margin-left: 1em;">is in God, <a href="#p_465">465</a></span><br />
+<br />
+Happy, in order to be, man does not think of death, <a href="#p_169">169</a><br />
+<br />
+Hate, all men naturally, one another, <a href="#p_451">451</a><br />
+<br />
+Heart,<br />
+<span style="margin-left: 1em;">the, has its reasons, <a href="#p_277">277</a>;</span><br />
+<span style="margin-left: 1em;">experiences God, <a href="#p_278">278</a>;</span><br />
+<span style="margin-left: 1em;">we know truth, not only by the reason, but also by the, <a href="#p_282">282</a>;</span><br />
+<span style="margin-left: 1em;">has its own order, <a href="#p_283">283</a></span><br />
+<br />
+Heresy, <a href="#p_774">774</a>;<br />
+<span style="margin-left: 1em;">source of all, <a href="#p_861">861</a></span><br />
+<br />
+Heretics,<br />
+<span style="margin-left: 1em;">and the three marks of religion, <a href="#p_843">843</a>, <a href="#p_844">844</a>;</span><br />
+<span style="margin-left: 1em;">and the Jesuits, <a href="#p_890">890</a></span><br />
+<br />
+Herod, <a href="#p_178">178</a>, <a href="#p_179">179</a><br />
+<br />
+Hosts, the three, <a href="#p_177">177</a><br />
+<br />
+<br />
+Image, an, of the condition of men, <a href="#p_199">199</a><br />
+<br />
+Imagination,<br />
+<span style="margin-left: 1em;">that deceitful part in man, <a href="#p_82">82</a>;</span><br />
+<span style="margin-left: 1em;">enlarges little objects, <a href="#p_84">84</a>;</span><br />
+<span style="margin-left: 1em;">magnifies a nothing, <a href="#p_85">85</a>;</span><br />
+<span style="margin-left: 1em;">often mistaken for the heart, <a href="#p_275">275</a>;</span><br />
+<span class='pagenum'><a name="Page_294" id="Page_294">[Pg 294]</a></span><span style="margin-left: 1em;">judges, etc., appeal only to the, <a href="#p_307">307</a></span><br />
+<br />
+Inconstancy, in, <a href="#p_112">112</a>, <a href="#p_113">113</a><br />
+<br />
+Infinite,<br />
+<span style="margin-left: 1em;">the, of greatness and of littleness, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">and the finite, <a href="#p_233">233</a></span><br />
+<br />
+Injustice, <a href="#p_214">214</a>, <a href="#p_191">191</a>, <a href="#p_293">293</a>, <a href="#p_326">326</a>, <a href="#p_878">878</a><br />
+<br />
+Instability, <a href="#p_212">212</a><br />
+<br />
+Intellect, different kinds of, <a href="#p_2">2</a><br />
+<br />
+Isaiah, <a href="#p_712">712</a>, <a href="#p_725">725</a><br />
+<br />
+<br />
+Jacob, <a href="#p_612">612</a>, <a href="#p_710">710</a><br />
+<br />
+Jansenists,<br />
+<span style="margin-left: 1em;">the, are persecuted, <a href="#p_859">859</a>;</span><br />
+<span style="margin-left: 1em;">are like the heretics, <a href="#p_886">886</a></span><br />
+<br />
+Jeremiah, <a href="#p_713">713</a>, <a href="#p_818">818</a><br />
+<br />
+Jesuits,<br />
+<span style="margin-left: 1em;">the, unjust persecutors, <a href="#p_851">851</a>;</span><br />
+<span style="margin-left: 1em;">hardness of the, <a href="#p_853">853</a>;</span><br />
+<span style="margin-left: 1em;">and Jansenists, <a href="#p_864">864</a>;</span><br />
+<span style="margin-left: 1em;">impose upon the Pope, <a href="#p_881">881</a>;</span><br />
+<span style="margin-left: 1em;">effects of their sins, <a href="#p_918">918</a>;</span><br />
+<span style="margin-left: 1em;">do not keep their word, <a href="#p_923">923</a></span><br />
+<br />
+Jesus Christ<br />
+<span style="margin-left: 1em;">employs the rule of love, <a href="#p_283">283</a>;</span><br />
+<span style="margin-left: 1em;">is a God whom we approach without pride, <a href="#p_527">527</a>;</span><br />
+<span style="margin-left: 1em;">His teaching, <a href="#p_544">544</a>;</span><br />
+<span style="margin-left: 1em;">without, man must be in misery, <a href="#p_545">545</a>;</span><br />
+<span style="margin-left: 1em;">God known only through, <a href="#p_546">546</a>;</span><br />
+<span style="margin-left: 1em;">we know ourselves only through, <a href="#p_547">547</a>;</span><br />
+<span style="margin-left: 1em;">useless to know God without, <a href="#p_548">548</a>;</span><br />
+<span style="margin-left: 1em;">the sepulchre of, <a href="#p_551">551</a>;</span><br />
+<span style="margin-left: 1em;">the mystery of, <a href="#p_552">552</a>;</span><br />
+<span style="margin-left: 1em;">and His wounds, <a href="#p_553">553</a>;</span><br />
+<span style="margin-left: 1em;">genealogy of, <a href="#p_577">577</a>;</span><br />
+<span style="margin-left: 1em;">came at the time foretold, <a href="#p_669">669</a>;</span><br />
+<span style="margin-left: 1em;">necessary for Him to suffer, <a href="#p_678">678</a>;</span><br />
+<span style="margin-left: 1em;">the Messiah, <a href="#p_719">719</a>;</span><br />
+<span style="margin-left: 1em;">prophecies about, <a href="#p_730">730</a>, <a href="#p_733">733</a>, <a href="#p_734">734</a>;</span><br />
+<span style="margin-left: 1em;">foretold, and was foretold, <a href="#p_738">738</a>;</span><br />
+<span style="margin-left: 1em;">how regarded by the Old and New Testaments, <a href="#p_239">239</a>;</span><br />
+<span style="margin-left: 1em;">what the prophets say of, <a href="#p_750">750</a>;</span><br />
+<span style="margin-left: 1em;">His office, <a href="#p_765">765</a>;</span><br />
+<span style="margin-left: 1em;">typified by Joseph, <a href="#p_767">767</a>;</span><br />
+<span style="margin-left: 1em;">what He came to say, <a href="#p_769">769</a>, <a href="#p_782">782</a>;</span><br />
+<span style="margin-left: 1em;">came to blind, etc., <a href="#p_770">770</a>;</span><br />
+<span style="margin-left: 1em;">never condemned without hearing, <a href="#p_779">779</a>;</span><br />
+<span style="margin-left: 1em;">Redeemer of all, <a href="#p_780">780</a>;</span><br />
+<span style="margin-left: 1em;">would not have the testimony of devils, <a href="#p_783">783</a>;</span><br />
+<span style="margin-left: 1em;">an obscurity, <a href="#p_785">785</a>, <a href="#p_788">788</a>;</span><br />
+<span style="margin-left: 1em;">would not be slain without the forms of justice, <a href="#p_789">789</a>;</span><br />
+<span style="margin-left: 1em;">no man had more renown than, <a href="#p_791">791</a>;</span><br />
+<span style="margin-left: 1em;">absurd to take offence at the lowliness of, <a href="#p_792">792</a>;</span><br />
+<span style="margin-left: 1em;">came <i>in sanctificationem et in scandalum</i>, <a href="#p_794">794</a>;</span><br />
+<span style="margin-left: 1em;">said great things simply, <a href="#p_796">796</a>;</span><br />
+<span style="margin-left: 1em;">verified that He was the Messiah, <a href="#p_807">807</a>;</span><br />
+<span style="margin-left: 1em;">and miracles, <a href="#p_828">828</a></span><br />
+<br />
+Jews,<br />
+<span style="margin-left: 1em;">their religion must be differently regarded in the Bible and in their tradition, <a href="#p_600">600</a>;</span><br />
+<span style="margin-left: 1em;">and is wholly divine, <a href="#p_602">602</a>;</span><br />
+<span style="margin-left: 1em;">the carnal, <a href="#p_606">606</a>, <a href="#p_607">607</a>, <a href="#p_661">661</a>, <a href="#p_746">746</a>;</span><br />
+<span style="margin-left: 1em;">true, and true Christians have the same religion, <a href="#p_609">609</a>;</span><br />
+<span style="margin-left: 1em;">their advantages, <a href="#p_619">619</a>;</span><br />
+<span style="margin-left: 1em;">their antiquity, <a href="#p_627">627</a>;</span><br />
+<span style="margin-left: 1em;">their sincerity, <a href="#p_629">629</a>, <a href="#p_630">630</a>;</span><br />
+<span style="margin-left: 1em;">their long and miserable existence, <a href="#p_639">639</a>;</span><br />
+<span style="margin-left: 1em;">the, expressly made to witness to the Messiah, <a href="#p_640">640</a>;</span><br />
+<span style="margin-left: 1em;">earthly thoughts of the, <a href="#p_669">669</a>;</span><br />
+<span style="margin-left: 1em;">were the slaves of sin, <a href="#p_670">670</a>;</span><br />
+<span style="margin-left: 1em;">their zeal for the law, <a href="#p_700">700</a>, <a href="#p_701">701</a>;</span><br />
+<span style="margin-left: 1em;">the devil troubled their zeal, <a href="#p_703">703</a>;</span><br />
+<span style="margin-left: 1em;">their captivity, <a href="#p_712">712</a>;</span><br />
+<span style="margin-left: 1em;">reprobation of the, <a href="#p_712">712</a>;</span><br />
+<span style="margin-left: 1em;">accustomed to great miracles, <a href="#p_745">745</a>;</span><br />
+<span style="margin-left: 1em;">the, but not all, reject Christ, <a href="#p_759">759</a>;</span><br />
+<span style="margin-left: 1em;">the, in slaying Him, have proved Him to be the Messiah, <a href="#p_760">760</a>;</span><br />
+<span style="margin-left: 1em;">their dilemma, <a href="#p_761">761</a></span><br />
+<br />
+Job and Solomon, <a href="#p_174">174</a><br />
+<br />
+John, St., the Baptist, <a href="#p_775">775</a><br />
+<br />
+Joseph, <a href="#p_622">622</a>, <a href="#p_697">697</a>, <a href="#p_767">767</a><br />
+<br />
+Josephus, <a href="#p_628">628</a>, <a href="#p_786">786</a><br />
+<br />
+Joshua, <a href="#p_626">626</a><br />
+<br />
+Judgment,<br />
+<span style="margin-left: 1em;">the, and the intellect, <a href="#p_4">4</a>;</span><br />
+<span style="margin-left: 1em;">of another easily prejudiced, <a href="#p_105">105</a></span><br />
+<br />
+Just, the, act by faith, <a href="#p_504">504</a><br />
+<br />
+Justice,<br />
+<span style="margin-left: 1em;">the, of God, <a href="#p_233">233</a>;</span><br />
+<span style="margin-left: 1em;">relation of, to law and custom, <a href="#p_294">294</a>, <a href="#p_325">325</a>;</span><br />
+<span style="margin-left: 1em;">and might, <a href="#p_298">298</a>, <a href="#p_299">299</a>;</span><br />
+<span style="margin-left: 1em;">determined by custom, <a href="#p_309">309</a>;</span><br />
+<span style="margin-left: 1em;">is what is established, <a href="#p_312">312</a></span><br />
+<br />
+<br />
+King,<br />
+<span style="margin-left: 1em;">the, surrounded by people to amuse him, <a href="#p_139">139</a>;</span><br />
+<span style="margin-left: 1em;">a, without amusement, is full of wretchedness, <a href="#p_142">142</a>;</span><br />
+<span style="margin-left: 1em;">why he inspires respect, <a href="#p_308">308</a>;</span><br />
+<span style="margin-left: 1em;">and tyrant, <a href="#p_310">310</a>;</span><br />
+<span style="margin-left: 1em;">on what his power is founded, <a href="#p_330">330</a></span><br />
+<br />
+Knowledge,<br />
+<span style="margin-left: 1em;">limitations of man's, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">of ourselves impossible, apart from the mystery of the transmission of sin, <a href="#p_434">434</a>;</span><br />
+<span style="margin-left: 1em;">of God and of man's wretchedness found in Christ, <a href="#p_526">526</a></span><br />
+<br />
+Koran, the, <a href="#p_596">596</a><br />
+<br />
+<br />
+Lackeys, afford a means of social distinction, <a href="#p_318">318</a>, <a href="#p_319">319</a><br />
+<br />
+Language, <a href="#p_27">27</a>, <a href="#p_45">45</a>, <a href="#p_49">49</a>, <a href="#p_53">53</a>, <a href="#p_54">54</a>, <a href="#p_59">59</a>, <a href="#p_648">648</a><br />
+<br />
+Law,<br />
+<span style="margin-left: 1em;">the, and nature, <a href="#p_519">519</a>;</span><br />
+<span style="margin-left: 1em;">the, and grace, <a href="#p_521">521</a>;</span><br />
+<span style="margin-left: 1em;">the, of the Jews, the oldest and most perfect, <a href="#p_618">618</a></span><br />
+<br />
+Laws,<br />
+<span style="margin-left: 1em;">the, are the only universal rules, <a href="#p_299">299</a>;</span><br />
+<span style="margin-left: 1em;">two, rule the Christian Republic, <a href="#p_484">484</a></span><br />
+<br />
+<span class='pagenum'><a name="Page_295" id="Page_295">[Pg 295]</a></span>Liancourt, the frog and the pike of, <a href="#p_341">341</a><br />
+<br />
+Life,<br />
+<span style="margin-left: 1em;">human, a perpetual illusion, <a href="#p_100">100</a>;</span><br />
+<span style="margin-left: 1em;">we desire to live an imaginary, <a href="#p_147">147</a>;</span><br />
+<span style="margin-left: 1em;">short duration of, <a href="#p_205">205</a>;</span><br />
+<span style="margin-left: 1em;">only, between us and heaven or hell, <a href="#p_213">213</a></span><br />
+<br />
+Love,<br />
+<span style="margin-left: 1em;">nature of self-, <a href="#p_100">100</a>, <a href="#p_455">455</a>;</span><br />
+<span style="margin-left: 1em;">causes and effects of, <a href="#p_162">162</a>, <a href="#p_163">163</a>;</span><br />
+<span style="margin-left: 1em;">nothing so opposed to justice and truth as self-, <a href="#p_492">492</a></span><br />
+<br />
+Lusts, the three, <a href="#p_458">458</a>, <a href="#p_460">460</a>, <a href="#p_461">461</a><br />
+<br />
+<br />
+Machine,<br />
+<span style="margin-left: 1em;">the, <a href="#p_246">246</a>, <a href="#p_247">247</a>;</span><br />
+<span style="margin-left: 1em;">the arithmetical, <a href="#p_340">340</a></span><br />
+<br />
+Macrobius, <a href="#p_178">178</a>, <a href="#p_179">179</a><br />
+<br />
+Magistrates, make a show to strike the imagination, <a href="#p_82">82</a><br />
+<br />
+Mahomet, <a href="#p_590">590</a>;<br />
+<span style="margin-left: 1em;">without authority, <a href="#p_594">594</a>;</span><br />
+<span style="margin-left: 1em;">his own witness, <a href="#p_595">595</a>;</span><br />
+<span style="margin-left: 1em;">a false prophet, <a href="#p_596">596</a>;</span><br />
+<span style="margin-left: 1em;">is ridiculous, <a href="#p_597">597</a>;</span><br />
+<span style="margin-left: 1em;">difference between Christ and, <a href="#p_598">598</a>, <a href="#p_599">599</a>;</span><br />
+<span style="margin-left: 1em;">religion of, <a href="#p_600">600</a></span><br />
+<br />
+Man,<br />
+<span style="margin-left: 1em;">full of wants, <a href="#p_36">36</a>;</span><br />
+<span style="margin-left: 1em;">misery of, without God, <a href="#p_60">60</a>, <a href="#p_389">389</a>;</span><br />
+<span style="margin-left: 1em;">disproportion of, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">a subject of error, <a href="#p_83">83</a>;</span><br />
+<span style="margin-left: 1em;">naturally credulous, <a href="#p_125">125</a>;</span><br />
+<span style="margin-left: 1em;">description of, <a href="#p_116">116</a>;</span><br />
+<span style="margin-left: 1em;">condition of, <a href="#p_127">127</a>;</span><br />
+<span style="margin-left: 1em;">disgraceful for, to yield to pleasure, <a href="#p_160">160</a>;</span><br />
+<span style="margin-left: 1em;">despises religion, <a href="#p_187">187</a>;</span><br />
+<span style="margin-left: 1em;">lacks heart, <a href="#p_196">196</a>;</span><br />
+<span style="margin-left: 1em;">his sensibility to trifles, <a href="#p_197">197</a>;</span><br />
+<span style="margin-left: 1em;">a thinking reed, <a href="#p_347">347</a>, <a href="#p_348">348</a>;</span><br />
+<span style="margin-left: 1em;">neither angel, nor brute, <a href="#p_358">358</a>;</span><br />
+<span style="margin-left: 1em;">necessarily mad, <a href="#p_414">414</a>;</span><br />
+<span style="margin-left: 1em;">two views of the nature of, <a href="#p_415">415</a>;</span><br />
+<span style="margin-left: 1em;">does not know his rank, <a href="#p_427">427</a>;</span><br />
+<span style="margin-left: 1em;">a chimera, <a href="#p_434">434</a>;</span><br />
+<span style="margin-left: 1em;">the two vices of, <a href="#p_435">435</a>;</span><br />
+<span style="margin-left: 1em;">pursues wealth, <a href="#p_436">436</a>;</span><br />
+<span style="margin-left: 1em;">only happy in God, <a href="#p_438">438</a>;</span><br />
+<span style="margin-left: 1em;">does not act by reason, <a href="#p_439">439</a>;</span><br />
+<span style="margin-left: 1em;">unworthy of God, <a href="#p_510">510</a>;</span><br />
+<span style="margin-left: 1em;">is of two kinds, <a href="#p_533">533</a>;</span><br />
+<span style="margin-left: 1em;">holds an inward talk with himself, <a href="#p_535">535</a>;</span><br />
+<span style="margin-left: 1em;">without Christ, must be in vice and misery, <a href="#p_545">545</a>;</span><br />
+<span style="margin-left: 1em;">everything teaches him his condition, <a href="#p_556">556</a></span><br />
+<br />
+Martial, epigrams of, <a href="#p_41">41</a><br />
+<br />
+Master and servant, <a href="#p_530">530</a>, <a href="#p_896">896</a><br />
+<br />
+Materialism, on, <a href="#p_72">72</a>, <a href="#p_75">75</a><br />
+<br />
+Members, we are, of the whole, <a href="#p_474">474</a>, <a href="#p_477">477</a>, <a href="#p_482">482</a>, <a href="#p_483">483</a><br />
+<br />
+Memory,<br />
+<span style="margin-left: 1em;">intuitive, <a href="#p_95">95</a>;</span><br />
+<span style="margin-left: 1em;">necessary for reason, <a href="#p_369">369</a></span><br />
+<br />
+Merit, men and, <a href="#p_490">490</a><br />
+<br />
+Messiah,<br />
+<span style="margin-left: 1em;">necessary that there should be preceding prophecies about the, <a href="#p_570">570</a>;</span><br />
+<span style="margin-left: 1em;">the, according to the carnal Jews and carnal Christians, <a href="#p_606">606</a>;</span><br />
+<span style="margin-left: 1em;">the, has always been believed in, <a href="#p_615">615</a>;</span><br />
+<span style="margin-left: 1em;">and expected, <a href="#p_616">616</a>;</span><br />
+<span style="margin-left: 1em;">prophecies about the, <a href="#p_726">726</a>, <a href="#p_728">728</a>, <a href="#p_729">729</a>;</span><br />
+<span style="margin-left: 1em;">Herod believed to be the, <a href="#p_752">752</a></span><br />
+<br />
+Mind,<br />
+<span style="margin-left: 1em;">difference between the mathematical and the intuitive, <a href="#p_1">1</a>;</span><br />
+<span style="margin-left: 1em;">and body, <a href="#p_72">72</a>, <a href="#p_792">792</a>;</span><br />
+<span style="margin-left: 1em;">natural for it to believe, <a href="#p_81">81</a>;</span><br />
+<span style="margin-left: 1em;">the, easily disturbed, <a href="#p_366">366</a></span><br />
+<br />
+Miracles,<br />
+<span style="margin-left: 1em;">and belief, <a href="#p_263">263</a>;</span><br />
+<span style="margin-left: 1em;">a test of doctrine, <a href="#p_802">802</a>, <a href="#p_842">842</a>, <a href="#p_845">845</a>;</span><br />
+<span style="margin-left: 1em;">definition of, <a href="#p_803">803</a>;</span><br />
+<span style="margin-left: 1em;">necessary, <a href="#p_805">805</a>;</span><br />
+<span style="margin-left: 1em;">Christ and <a href="#p_807">807</a>, <a href="#p_810">810</a>, <a href="#p_828">828</a>, <a href="#p_833">833</a>, <a href="#p_837">837</a>, <a href="#p_838">838</a>;</span><br />
+<span style="margin-left: 1em;">Montaigne and, <a href="#p_812">812</a>, <a href="#p_813">813</a>;</span><br />
+<span style="margin-left: 1em;">the reason people believe false, <a href="#p_816">816</a>, <a href="#p_817">817</a>;</span><br />
+<span style="margin-left: 1em;">the, of the false prophets, <a href="#p_818">818</a>;</span><br />
+<span style="margin-left: 1em;">false, <a href="#p_822">822</a>, <a href="#p_823">823</a>;</span><br />
+<span style="margin-left: 1em;">their use, <a href="#p_824">824</a>;</span><br />
+<span style="margin-left: 1em;">the foundation of religion, <a href="#p_825">825</a>, <a href="#p_826">826</a>, <a href="#p_850">850</a>;</span><br />
+<span style="margin-left: 1em;">no longer necessary, <a href="#p_831">831</a>;</span><br />
+<span style="margin-left: 1em;">the miracle of the Holy Thorn, <a href="#p_838">838</a>, <a href="#p_855">855</a>;</span><br />
+<span style="margin-left: 1em;">the test in matters of doubt, <a href="#p_840">840</a>;</span><br />
+<span style="margin-left: 1em;">one mark of religion, <a href="#p_843">843</a></span><br />
+<br />
+Misery,<br />
+<span style="margin-left: 1em;">diversion alone consoles us for, and is the greatest, <a href="#p_171">171</a>;</span><br />
+<span style="margin-left: 1em;">proves man's greatness, <a href="#p_398">398</a>;</span><br />
+<span style="margin-left: 1em;">we have an instinct which raises us above, <a href="#p_411">411</a>;</span><br />
+<span style="margin-left: 1em;">induces despair, <a href="#p_525">525</a></span><br />
+<br />
+Miton, <a href="#p_192">192</a>, <a href="#p_448">448</a>, <a href="#p_455">455</a><br />
+<br />
+Montaigne, <a href="#p_18">18</a>;<br />
+<span style="margin-left: 1em;">criticism of, <a href="#p_62">62</a>, <a href="#p_63">63</a>, <a href="#p_64">64</a>, <a href="#p_65">65</a>; <a href="#p_220">220</a>, <a href="#p_234">234</a>, <a href="#p_325">325</a>, <a href="#p_812">812</a>, <a href="#p_813">813</a></span><br />
+<br />
+Moses, <a href="#p_577">577</a>, <a href="#p_592">592</a>, <a href="#p_623">623</a>, <a href="#p_628">628</a>, <a href="#p_688">688</a>, <a href="#p_689">689</a>, <a href="#p_751">751</a>, <a href="#p_802">802</a><br />
+<br />
+<br />
+Nature<br />
+<span style="margin-left: 1em;">has made her truths independent of one another, <a href="#p_21">21</a>;</span><br />
+<span style="margin-left: 1em;">and theology, <a href="#p_29">29</a>;</span><br />
+<span style="margin-left: 1em;">is corrupt, <a href="#p_60">60</a>;</span><br />
+<span style="margin-left: 1em;">has set us in the centre, <a href="#p_70">70</a>;</span><br />
+<span style="margin-left: 1em;">only a first custom, <a href="#p_93">93</a>;</span><br />
+<span style="margin-left: 1em;">makes us unhappy in every state, <a href="#p_109">109</a>;</span><br />
+<span style="margin-left: 1em;">imitates herself, <a href="#p_110">110</a>;</span><br />
+<span style="margin-left: 1em;">diversifies, <a href="#p_120">120</a>;</span><br />
+<span style="margin-left: 1em;">always begins the same things again, <a href="#p_121">121</a>;</span><br />
+<span style="margin-left: 1em;">our, consists in motion, <a href="#p_129">129</a>;</span><br />
+<span style="margin-left: 1em;">and God, <a href="#p_229">229</a>, <a href="#p_242">242</a>, <a href="#p_243">243</a>, <a href="#p_244">244</a>;</span><br />
+<span style="margin-left: 1em;">acts by progress, <a href="#p_355">355</a>;</span><br />
+<span style="margin-left: 1em;">the least movement affects all, <a href="#p_505">505</a>;</span><br />
+<span style="margin-left: 1em;">perfections and imperfections of, <a href="#p_579">579</a>;</span><br />
+<span style="margin-left: 1em;">an image of grace, <a href="#p_674">674</a></span><br />
+<br />
+Nebuchadnezzar, <a href="#p_721">721</a><br />
+<br />
+Novelty, power of the charms of, <a href="#p_82">82</a><br />
+<br />
+<br />
+Obscurity,<br />
+<span style="margin-left: 1em;">the, of religion shows its truth, <a href="#p_564">564</a>;</span><br />
+<span style="margin-left: 1em;">without, man would not be sensible of corruption, <a href="#p_585">585</a></span><br />
+<br />
+Opinion, the queen of the world, <a href="#p_311">311</a><br />
+<br />
+Outward, the Church judges only by the, <a href="#p_904">904</a><br />
+<br />
+<br />
+Painting, vanity of, <a href="#p_134">134</a><br />
+<br />
+Passion,<br />
+<span style="margin-left: 1em;">makes us forget duty, <a href="#p_104">104</a>;</span><br />
+<span style="margin-left: 1em;">we are sure of pleasing a man, if we know his ruling, <a href="#p_106">106</a>;</span><br />
+<span style="margin-left: 1em;">how to prevent the harmful effect of, <a href="#p_203">203</a></span><br />
+<br />
+<span class='pagenum'><a name="Page_296" id="Page_296">[Pg 296]</a></span>Patriarchs, longevity of, <a href="#p_625">625</a><br />
+<br />
+Paul, St., <a href="#p_283">283</a>, <a href="#p_532">532</a>, <a href="#p_672">672</a>, <a href="#p_682">682</a>, <a href="#p_852">852</a><br />
+<br />
+Pelagians, the semi-, <a href="#p_776">776</a><br />
+<br />
+Penitence, <a href="#p_660">660</a>, <a href="#p_922">922</a><br />
+<br />
+People,<br />
+<span style="margin-left: 1em;">ordinary, have the power of not thinking of that about which they do not want to think, <a href="#p_259">259</a>;</span><br />
+<span style="margin-left: 1em;">sound opinions of the people, <a href="#p_313">313</a>, <a href="#p_316">316</a>, <a href="#p_324">324</a></span><br />
+<br />
+Perpetuity, <a href="#p_612">612</a>, <a href="#p_615">615</a>, <a href="#p_616">616</a><br />
+<br />
+Perseus, <a href="#p_410">410</a><br />
+<br />
+Persons,<br />
+<span style="margin-left: 1em;">only three kinds of, <a href="#p_257">257</a>;</span><br />
+<span style="margin-left: 1em;">two kinds of, know God, <a href="#p_288">288</a></span><br />
+<br />
+Peter, St., <a href="#p_671">671</a>, <a href="#p_743">743</a><br />
+<br />
+Philosophers,<br />
+<span style="margin-left: 1em;">the, have confused ideas of things, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">influence of imagination upon, <a href="#p_82">82</a>;</span><br />
+<span style="margin-left: 1em;">disquiet inquirers, <a href="#p_184">184</a>;</span><br />
+<span style="margin-left: 1em;">made their ethics independent of the immortality of the soul, <a href="#p_219">219</a>, <a href="#p_220">220</a>;</span><br />
+<span style="margin-left: 1em;">have mastered their passions, <a href="#p_349">349</a>;</span><br />
+<span style="margin-left: 1em;">believe in God without Christ, <a href="#p_463">463</a>;</span><br />
+<span style="margin-left: 1em;">their motto, <a href="#p_464">464</a>;</span><br />
+<span style="margin-left: 1em;">have consecrated vices, <a href="#p_503">503</a>;</span><br />
+<span style="margin-left: 1em;">what they advise, <a href="#p_509">509</a>;</span><br />
+<span style="margin-left: 1em;">did not prescribe suitable feelings, <a href="#p_524">524</a></span><br />
+<br />
+Piety, different from superstition, <a href="#p_255">255</a><br />
+<br />
+Pilate, the false justice of, <a href="#p_790">790</a><br />
+<br />
+Plato, <a href="#p_219">219</a>, <a href="#p_331">331</a><br />
+<br />
+Poets, <a href="#p_34">34</a>, <a href="#p_38">38</a>, <a href="#p_39">39</a><br />
+<br />
+Pope, the, <a href="#p_870">870</a>, <a href="#p_871">871</a>, <a href="#p_872">872</a>, <a href="#p_873">873</a>, <a href="#p_874">874</a>, <a href="#p_879">879</a>, <a href="#p_881">881</a><br />
+<br />
+Port-Royal, <a href="#p_151">151</a>, <a href="#p_838">838</a>, <a href="#p_919">919</a><br />
+<br />
+Prayer, why established, <a href="#p_513">513</a><br />
+<br />
+Predictions<br />
+<span style="margin-left: 1em;">of particular things, <a href="#p_710">710</a>;</span><br />
+<span style="margin-left: 1em;">of Cyrus, <a href="#p_712">712</a>;</span><br />
+<span style="margin-left: 1em;">of events in the fourth monarchy, <a href="#p_723">723</a>;</span><br />
+<span style="margin-left: 1em;">of the Messiah, <a href="#p_728">728</a>, <a href="#p_730">730</a></span><br />
+<br />
+Present, we do not rest satisfied with the, <a href="#p_172">172</a><br />
+<br />
+Presumption of men, <a href="#p_148">148</a><br />
+<br />
+Pride, <a href="#p_152">152</a>, <a href="#p_153">153</a>, <a href="#p_406">406</a><br />
+<br />
+Probability, the Jesuitical doctrine of, <a href="#p_901">901</a>, <a href="#p_907">907</a>, <a href="#p_909">909</a>, <a href="#p_912">912</a>, <a href="#p_915">915</a>, <a href="#p_916">916</a>, <a href="#p_917">917</a>, <a href="#p_919">919</a>, <a href="#p_921">921</a><br />
+<br />
+Proofs,<br />
+<span style="margin-left: 1em;">of religion, <a href="#p_289">289</a>, <a href="#p_290">290</a>;</span><br />
+<span style="margin-left: 1em;">metaphysical, of God, <a href="#p_542">542</a></span><br />
+<br />
+Prophecies,<br />
+<span style="margin-left: 1em;">the, entrusted to the Jews, <a href="#p_570">570</a>;</span><br />
+<span style="margin-left: 1em;">the strongest proof of Christ, <a href="#p_705">705</a>;</span><br />
+<span style="margin-left: 1em;">necessarily distributed, <a href="#p_706">706</a>;</span><br />
+<span style="margin-left: 1em;">about Christ, <a href="#p_709">709</a>, <a href="#p_726">726</a>, <a href="#p_730">730</a>, <a href="#p_732">732</a>, <a href="#p_735">735</a>;</span><br />
+<span style="margin-left: 1em;">proofs of divinity, <a href="#p_712">712</a>;</span><br />
+<span style="margin-left: 1em;">in Egypt, <a href="#p_725">725</a></span><br />
+<br />
+Prophets,<br />
+<span style="margin-left: 1em;">the, prophesied by symbols, <a href="#p_652">652</a>;</span><br />
+<span style="margin-left: 1em;">their discourses obscure, <a href="#p_658">658</a>;</span><br />
+<span style="margin-left: 1em;">their meaning veiled, <a href="#p_677">677</a>;</span><br />
+<span style="margin-left: 1em;">zeal after the, <a href="#p_702">702</a>;</span><br />
+<span style="margin-left: 1em;">did not speak to flatter the people, <a href="#p_718">718</a>;</span><br />
+<span style="margin-left: 1em;">foretold, <a href="#p_738">738</a></span><br />
+<br />
+Propositions,<br />
+<span style="margin-left: 1em;">the five, <a href="#p_830">830</a>, <a href="#p_849">849</a></span><br />
+<span style="margin-left: 1em;">Purgatory, <a href="#p_518">518</a></span><br />
+<br />
+<i>Provincial Letters</i>, the, <a href="#p_52">52</a>, <a href="#p_919">919</a><br />
+<br />
+Pyrrhus, advice given to, <a href="#p_139">139</a><br />
+<br />
+<br />
+Rabbinism, chronology of, <a href="#p_634">634</a><br />
+<br />
+Reason<br />
+<span style="margin-left: 1em;">and the imagination, <a href="#p_82">82</a>;</span><br />
+<span style="margin-left: 1em;">and the senses, <a href="#p_83">83</a>;</span><br />
+<span style="margin-left: 1em;">recognises an infinity of things beyond it, <a href="#p_267">267</a>;</span><br />
+<span style="margin-left: 1em;">submission of, <a href="#p_268">268</a>, <a href="#p_269">269</a>, <a href="#p_270">270</a>, <a href="#p_272">272</a>;</span><br />
+<span style="margin-left: 1em;">the heart and, <a href="#p_277">277</a>, <a href="#p_278">278</a>, <a href="#p_282">282</a>;</span><br />
+<span style="margin-left: 1em;">and instinct, <a href="#p_344">344</a>, <a href="#p_395">395</a>;</span><br />
+<span style="margin-left: 1em;">commands us imperiously, <a href="#p_345">345</a>;</span><br />
+<span style="margin-left: 1em;">and the passions, <a href="#p_412">412</a>, <a href="#p_413">413</a>;</span><br />
+<span style="margin-left: 1em;">corruption of, <a href="#p_440">440</a></span><br />
+<br />
+Reasoning, reduces itself to yielding to feeling, <a href="#p_274">274</a><br />
+<br />
+Redemption,<br />
+<span style="margin-left: 1em;">the Red Sea an image of the, <a href="#p_642">642</a>;</span><br />
+<span style="margin-left: 1em;">the completeness of the, <a href="#p_780">780</a></span><br />
+<br />
+Religion,<br />
+<span style="margin-left: 1em;">its true nature and the necessity of studying it, <a href="#p_194">194</a>;</span><br />
+<span style="margin-left: 1em;">sinfulness of indifference to it, <a href="#p_195">195</a>;</span><br />
+<span style="margin-left: 1em;">whether certain, <a href="#p_234">234</a>;</span><br />
+<span style="margin-left: 1em;">suited to all kinds of minds, <a href="#p_285">285</a>;</span><br />
+<span style="margin-left: 1em;">true, <a href="#p_470">470</a>, <a href="#p_494">494</a>;</span><br />
+<span style="margin-left: 1em;">test of the falsity of a, <a href="#p_487">487</a>;</span><br />
+<span style="margin-left: 1em;">two ways of proving its truths, <a href="#p_560">560</a>;</span><br />
+<span style="margin-left: 1em;">the Christian, has something astonishing in it, <a href="#p_614">614</a>;</span><br />
+<span style="margin-left: 1em;">the Christian, founded upon a preceding, <a href="#p_618">618</a>;</span><br />
+<span style="margin-left: 1em;">reasons for preferring the Christian, <a href="#p_736">736</a>;</span><br />
+<span style="margin-left: 1em;">three marks of, <a href="#p_843">843</a>;</span><br />
+<span style="margin-left: 1em;">and natural reason, <a href="#p_902">902</a></span><br />
+<br />
+Republic, the Christian, <a href="#p_482">482</a>, <a href="#p_610">610</a><br />
+<br />
+Rivers, moving roads, <a href="#p_17">17</a><br />
+<br />
+Roannez, M. de, a saying of, <a href="#p_276">276</a><br />
+<br />
+Rule, a, necessary to judge a work, <a href="#p_5">5</a><br />
+<br />
+<br />
+Sabbath, the, only a sign, <a href="#p_609">609</a><br />
+<br />
+Sacrifices, of the Jews and Gentiles,  <a href="#p_609">609</a><br />
+<br />
+Salvation, happiness of those who hope for, <a href="#p_239">239</a><br />
+<br />
+Scaramouch, <a href="#p_12">12</a><br />
+<br />
+Scepticism, <a href="#p_373">373</a>, <a href="#p_376">376</a>, <a href="#p_378">378</a>, <a href="#p_385">385</a>, <a href="#p_392">392</a>, <a href="#p_394">394</a>;<br />
+<span style="margin-left: 1em;">truth of, <a href="#p_432">432</a>;</span><br />
+<span style="margin-left: 1em;">chief arguments of, <a href="#p_434">434</a></span><br />
+<br />
+Sciences, vanity of the, <a href="#p_67">67</a><br />
+<br />
+Scripture,<br />
+<span style="margin-left: 1em;">and the number of stars, <a href="#p_266">266</a>;</span><br />
+<span style="margin-left: 1em;">its order, <a href="#p_283">283</a>;</span><br />
+<span style="margin-left: 1em;">has provided passages for all conditions of life, <a href="#p_531">531</a>;</span><br />
+<span style="margin-left: 1em;">literal inspiration of, <a href="#p_567">567</a>;</span><br />
+<span style="margin-left: 1em;">blindness of, <a href="#p_572">572</a>;</span><br />
+<span style="margin-left: 1em;">and Mahomet, <a href="#p_597">597</a>;</span><br />
+<span style="margin-left: 1em;">extravagant opinions founded on, <a href="#p_650">650</a>;</span><br />
+<span style="margin-left: 1em;">how to understand, <a href="#p_683">683</a>, <a href="#p_686">686</a>;</span><br />
+<span class='pagenum'><a name="Page_297" id="Page_297">[Pg 297]</a></span><span style="margin-left: 1em;">against those who misuse passages of, <a href="#p_898">898</a></span><br />
+<br />
+Self,<br />
+<span style="margin-left: 1em;">necessary to know, <a href="#p_66">66</a>;</span><br />
+<span style="margin-left: 1em;">the little knowledge we have of, <a href="#p_175">175</a></span><br />
+<br />
+Sensations, and molecules, <a href="#p_368">368</a><br />
+<br />
+Senses,<br />
+<span style="margin-left: 1em;">perceptions of the, always true, <a href="#p_9">9</a>;</span><br />
+<span style="margin-left: 1em;">perceive no extreme, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">mislead the reason, <a href="#p_83">83</a></span><br />
+<br />
+Silence,<br />
+<span style="margin-left: 1em;">eternal, of infinite space, <a href="#p_206">206</a>;</span><br />
+<span style="margin-left: 1em;">the greatest persecution, <a href="#p_919">919</a></span><br />
+<br />
+Sin, original, <a href="#p_445">445</a>, <a href="#p_446">446</a>, <a href="#p_447">447</a><br />
+<br />
+Sneezing, absorbs all the functions of the soul, <a href="#p_160">160</a><br />
+<br />
+Soul,<br />
+<span style="margin-left: 1em;">immortality of the, <a href="#p_194">194</a>, <a href="#p_219">219</a>, <a href="#p_220">220</a>;</span><br />
+<span style="margin-left: 1em;">immaterial, <a href="#p_349">349</a></span><br />
+<br />
+<i>Spongia solis</i>, <a href="#p_91">91</a><br />
+<br />
+Stoics, the, <a href="#p_350">350</a>, <a href="#p_360">360</a>, <a href="#p_465">465</a><br />
+<br />
+Struggle, the, alone pleases us, <a href="#p_135">135</a><br />
+<br />
+Style, charm of a natural, <a href="#p_29">29</a><br />
+<br />
+Swiss, the, <a href="#p_305">305</a><br />
+<br />
+Symmetry, <a href="#p_28">28</a><br />
+<br />
+Synagogue, the, a type, <a href="#p_645">645</a>, <a href="#p_851">851</a><br />
+<br />
+<br />
+Talent, chief, <a href="#p_118">118</a><br />
+<br />
+Temple, reprobation of the, <a href="#p_712">712</a><br />
+<br />
+Testaments,<br />
+<span style="margin-left: 1em;">proof of the two, at once, <a href="#p_641">641</a>;</span><br />
+<span style="margin-left: 1em;">proof that the Old is figurative, <a href="#p_658">658</a>;</span><br />
+<span style="margin-left: 1em;">the Old and the New, <a href="#p_665">665</a></span><br />
+<br />
+Theology, a science, <a href="#p_115">115</a><br />
+<br />
+Theresa, St., <a href="#p_499">499</a>, <a href="#p_867">867</a>, <a href="#p_916">916</a><br />
+<br />
+Thought,<br />
+<span style="margin-left: 1em;">one, alone occupies us, <a href="#p_145">145</a>;</span><br />
+<span style="margin-left: 1em;">constitutes man's greatness, <a href="#p_346">346</a>;</span><br />
+<span style="margin-left: 1em;">and dignity, <a href="#p_365">365</a>;</span><br />
+<span style="margin-left: 1em;">sometimes escapes us, <a href="#p_370">370</a>, <a href="#p_372">372</a></span><br />
+<br />
+Time, effects of, <a href="#p_122">122</a>, <a href="#p_123">123</a><br />
+<br />
+Truth,<br />
+<span style="margin-left: 1em;">nothing shows man the, <a href="#p_83">83</a>;</span><br />
+<span style="margin-left: 1em;">different degrees in man's aversion to, <a href="#p_100">100</a>;</span><br />
+<span style="margin-left: 1em;">the pretext that it is disputed, <a href="#p_261">261</a>;</span><br />
+<span style="margin-left: 1em;">known by the heart, <a href="#p_282">282</a>;</span><br />
+<span style="margin-left: 1em;">we desire, <a href="#p_437">437</a>;</span><br />
+<span style="margin-left: 1em;">here is not the country of, <a href="#p_842">842</a>;</span><br />
+<span style="margin-left: 1em;">obscure in these times, <a href="#p_863">863</a></span><br />
+<br />
+Types, <a href="#p_570">570</a>, <a href="#p_642">642</a>, <a href="#p_643">643</a>, <a href="#p_644">644</a>, <a href="#p_645">645</a>, <a href="#p_656">656</a>, <a href="#p_657">657</a>, <a href="#p_658">658</a>, <a href="#p_669">669</a>, <a href="#p_674">674</a>, <a href="#p_678">678</a>, <a href="#p_686">686</a>;<br />
+<span style="margin-left: 1em;">the law typical, <a href="#p_646">646</a>, <a href="#p_684">684</a>;</span><br />
+<span style="margin-left: 1em;">some, clear and demonstrative, <a href="#p_649">649</a>;</span><br />
+<span style="margin-left: 1em;">particular, <a href="#p_651">651</a>, <a href="#p_652">652</a>, <a href="#p_653">653</a>;</span><br />
+<span style="margin-left: 1em;">are like portraits, <a href="#p_676">676</a>, <a href="#p_677">677</a>;</span><br />
+<span style="margin-left: 1em;">the sacrifices are, <a href="#p_679">679</a>, <a href="#p_684">684</a></span><br />
+<br />
+Tyranny, <a href="#p_332">332</a><br />
+<br />
+<br />
+Understanding, different kinds of, <a href="#p_2">2</a><br />
+<br />
+Universe,<br />
+<span style="margin-left: 1em;">the relation of man to the, <a href="#p_72">72</a>;</span><br />
+<span style="margin-left: 1em;">his superiority to it, <a href="#p_347">347</a></span><br />
+<br />
+<br />
+Vanity,<br />
+<span style="margin-left: 1em;">is anchored in man's heart, <a href="#p_150">150</a>;</span><br />
+<span style="margin-left: 1em;">effects of, <a href="#p_151">151</a>, <a href="#p_153">153</a>;</span><br />
+<span style="margin-left: 1em;">curiosity only, <a href="#p_152">152</a>;</span><br />
+<span style="margin-left: 1em;">little known, <a href="#p_161">161</a>;</span><br />
+<span style="margin-left: 1em;">love and, <a href="#p_162">162</a>, <a href="#p_163">163</a>;</span><br />
+<span style="margin-left: 1em;">only youths do not see the world's, <a href="#p_164">164</a></span><br />
+<br />
+Variety, <a href="#p_114">114</a>, <a href="#p_115">115</a><br />
+<br />
+Vices, some, only lay hold on us through others, <a href="#p_102">102</a><br />
+<br />
+Virtues,<br />
+<span style="margin-left: 1em;">division of, <a href="#p_20">20</a>;</span><br />
+<span style="margin-left: 1em;">measure of, <a href="#p_352">352</a>;</span><br />
+<span style="margin-left: 1em;">excess of, <a href="#p_353">353</a>, <a href="#p_357">357</a>;</span><br />
+<span style="margin-left: 1em;">only the balancing of opposed vices, <a href="#p_359">359</a>;</span><br />
+<span style="margin-left: 1em;">the true, <a href="#p_485">485</a></span><br />
+<br />
+<br />
+Weariness,<br />
+<span style="margin-left: 1em;">in leaving favourite pursuits, <a href="#p_128">128</a>;</span><br />
+<span style="margin-left: 1em;">nothing so insufferable to man as, <a href="#p_131">131</a></span><br />
+<br />
+Will,<br />
+<span style="margin-left: 1em;">natural for the, to love, <a href="#p_81">81</a>;</span><br />
+<span style="margin-left: 1em;">one of the chief factors in belief, <a href="#p_99">99</a>;</span><br />
+<span style="margin-left: 1em;">self-, will never be satisfied, <a href="#p_472">472</a>;</span><br />
+<span style="margin-left: 1em;">is depraved, <a href="#p_477">477</a>;</span><br />
+<span style="margin-left: 1em;">God prefers to incline the, rather than the intellect, <a href="#p_580">580</a></span><br />
+<br />
+Words,<br />
+<span style="margin-left: 1em;">and meanings, <a href="#p_23">23</a>, <a href="#p_50">50</a>;</span><br />
+<span style="margin-left: 1em;">repeated in a discourse, <a href="#p_48">48</a>;</span><br />
+<span style="margin-left: 1em;">superfluous, <a href="#p_49">49</a>, <a href="#p_59">59</a></span><br />
+<br />
+Works,<br />
+<span style="margin-left: 1em;">necessity to do good, <a href="#p_497">497</a>;</span><br />
+<span style="margin-left: 1em;">external, <a href="#p_499">499</a></span><br />
+<br />
+World,<br />
+<span style="margin-left: 1em;">the, a good judge of things, <a href="#p_327">327</a>;</span><br />
+<span style="margin-left: 1em;">all the, under a delusion, <a href="#p_335">335</a>;</span><br />
+<span style="margin-left: 1em;">all the, not astonished at its own weakness, <a href="#p_314">314</a>;</span><br />
+<span style="margin-left: 1em;">all good maxims are in the, <a href="#p_380">380</a>;</span><br />
+<span style="margin-left: 1em;">the, exists for the exercise of mercy and judgment, <a href="#p_583">583</a></span><br />
+</p>
+</div>
+
+<h2>Transcriber's Notes</h2>
+
+<ul>
+<li>I have used Letter anchors for the four footnotes in the introduction.</li>
+
+<li>Numbered all the notes at the end of the text and inserted appropriate anchors in the text.</li>
+
+<li>Footnote No. 54 on page 28 has the wrong line number and is positioned two notes after where it should be. Corrected the position.</li>
+
+<li>"judgment" was used consistently throughout the text.</li>
+</ul>
+
+<table cellpadding="5" summary="">
+<tr><th colspan="3">Other changes</th></tr>
+<tr><td>Page</td><td>Pens&eacute;e</td><td>Details</td></tr>
+
+<tr><td>9</td><td>32</td><td>"beauty whch consists" - Typo for "which". Corrected.</td></tr>
+
+<tr><td>37</td><td>121</td><td>"that is infinite" - Added a period at the end of the sentence.</td></tr>
+
+<tr><td>46</td><td>154</td><td>Mismatched brackets in original text.</td></tr>
+
+<tr><td>75</td><td>260</td><td>"youself" - corrected to "yourself".</td></tr>
+
+<tr><td>86</td><td>301</td><td>"It is because they have more reason?" - As in image.</td></tr>
+
+<tr><td>129</td><td>463</td><td>"feel ull of feelings" - Typo corrected to "feel full of feelings".</td></tr>
+
+<tr><td>133</td><td>479</td><td>"the worst that can can happen" - deleted one "can".</td></tr>
+
+<tr><td>134</td><td>484</td><td>Supplied missing period at the end.</td></tr>
+
+<tr><td>170</td><td>612</td><td>"Salutare taum expectabo, Domine." - As in image.</td></tr>
+
+<tr><td>158</td><td>570</td><td>"those whose whose only good" - deleted one "whose".</td></tr>
+
+<tr><td>162</td><td>587</td><td>"they come with wisdom and with signs." - Typo corrected to "they come with wisdom and with signs."</td></tr>
+
+<tr><td>165</td><td>598</td><td>"Jesus Christ caused His wn to be slain." - Typo corrected to "Jesus Christ caused His own to be slain."</td></tr>
+
+<tr><td>181</td><td>641</td><td>"but it they have" - Typo corrected to "but if they have".</td></tr>
+
+<tr><td>282</td><td></td><td>Endnote 210. - "P. 158, l. 13. <i>Saint John.</i>--xii, 39." - Corrected to ""P. 159, l. 13. <i>Saint John.</i>&mdash;xii, 39."</td></tr>
+
+<tr><td>286</td><td></td><td>Endnote 331. "<i>Though ye believe not</i>, ect.--John x, 38." - Corrected to "<i>Though ye believe not</i>, etc.&mdash;John x, 38."</td></tr>
+</table>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Pascal's Pensées, by Blaise Pascal
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+The Project Gutenberg EBook of Pascal's Pensees, by Blaise Pascal
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Pascal's Pensees
+
+Author: Blaise Pascal
+
+Release Date: April 27, 2006 [EBook #18269]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PASCAL'S PENSEES ***
+
+
+
+
+Produced by John Hagerson, LN Yaddanapudi, Juliet Sutherland
+and the Online Distributed Proofreading Team at
+http://www.pgdp.net
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+
+
+PASCAL'S PENSEES
+
+
+INTRODUCTION BY
+T. S. ELIOT
+
+_A Dutton Paperback_
+
+New York
+E. P. DUTTON & CO., INC.
+
+
+
+
+_This paperback edition of "Pascal's Pensees" Published 1958 by E. P.
+Dutton & Co., Inc. All rights reserved. Printed in the U.S.A._
+
+
+SBN 0-525-47018-2
+
+
+
+
+INTRODUCTION
+
+
+It might seem that about Blaise Pascal, and about the two works on which
+his fame is founded, everything that there is to say had been said. The
+details of his life are as fully known as we can expect to know them;
+his mathematical and physical discoveries have been treated many times;
+his religious sentiment and his theological views have been discussed
+again and again; and his prose style has been analysed by French critics
+down to the finest particular. But Pascal is one of those writers who
+will be and who must be studied afresh by men in every generation. It is
+not he who changes, but we who change. It is not our knowledge of him
+that increases, but our world that alters and our attitudes towards it.
+The history of human opinions of Pascal and of men of his stature is a
+part of the history of humanity. That indicates his permanent
+importance.
+
+The facts of Pascal's life, so far as they are necessary for this brief
+introduction to the _Pensees_, are as follows. He was born at Clermont,
+in Auvergne, in 1623. His family were people of substance of the upper
+middle class. His father was a government official, who was able to
+leave, when he died, a sufficient patrimony to his one son and his two
+daughters. In 1631 the father moved to Paris, and a few years later took
+up another government post at Rouen. Wherever he lived, the elder Pascal
+seems to have mingled with some of the best society, and with men of
+eminence in science and the arts. Blaise was educated entirely by his
+father at home. He was exceedingly precocious, indeed excessively
+precocious, for his application to studies in childhood and adolescence
+impaired his health, and is held responsible for his death at
+thirty-nine. Prodigious, though not incredible stories are preserved,
+especially of his precocity in mathematics. His mind was active rather
+than accumulative; he showed from his earliest years that disposition to
+find things out for himself, which has characterised the infancy of
+Clerk-Maxwell and other scientists. Of his later discoveries in physics
+there is no need for mention here; it must only be remembered that he
+counts as one of the greatest physicists and mathematicians of all time;
+and that his discoveries were made during the years when most scientists
+are still apprentices.
+
+The elder Pascal, Etienne, was a sincere Christian. About 1646 he fell
+in with some representatives of the religious revival within the Church
+which has become known as Jansenism--after Jansenius, Bishop of Ypres,
+whose theological work is taken as the origin of the movement. This
+period is usually spoken of as the moment of Pascal's "first
+conversion." The word "conversion," however, is too forcible to be
+applied at this point to Blaise Pascal himself. The family had always
+been devout, and the younger Pascal, though absorbed in his scientific
+work, never seems to have been afflicted with infidelity. His attention
+was then directed, certainly, to religious and theological matters; but
+the term "conversion" can only be applied to his sisters--the elder,
+already Madame Perier, and particularly the younger, Jacqueline, who at
+that time conceived a vocation for the religious life. Pascal himself
+was by no means disposed to renounce the world. After the death of the
+father in 1650 Jacqueline, a young woman of remarkable strength and
+beauty of character, wished to take her vows as a sister of Port-Royal,
+and for some time her wish remained unfulfilled owing to the opposition
+of her brother. His objection was on the purely worldly ground that she
+wished to make over her patrimony to the Order; whereas while she lived
+with him, their combined resources made it possible for him to live more
+nearly on a scale of expense congenial to his tastes. He liked, in fact,
+not only to mix with the best society, but to keep a coach and
+horses--six horses is the number at one time attributed to his carriage.
+Though he had no legal power to prevent his sister from disposing of her
+property as she elected, the amiable Jacqueline shrank from doing so
+without her brother's willing approval. The Mother Superior, Mere
+Angelique--herself an eminent personage in the history of this religious
+movement--finally persuaded the young novice to enter the order without
+the satisfaction of bringing her patrimony with her; but Jacqueline
+remained so distressed by this situation that her brother finally
+relented.
+
+So far as is known, the worldly life enjoyed by Pascal during this
+period can hardly be qualified as "dissipation," and certainly not as
+"debauchery." Even gambling may have appealed to him chiefly as
+affording a study of mathematical probabilities. He appears to have led
+such a life as any cultivated intellectual man of good position and
+independent means might lead and consider himself a model of probity and
+virtue. Not even a love-affair is laid at his door, though he is said to
+have contemplated marriage. But Jansenism, as represented by the
+religious society of Port-Royal, was morally a Puritan movement within
+the Church, and its standards of conduct were at least as severe as
+those of any Puritanism in England or America. The period of fashionable
+society, in Pascal's life, is however, of great importance in his
+development. It enlarged his knowledge of men and refined his tastes; he
+became a man of the world and never lost what he had learnt; and when he
+turned his thoughts wholly towards religion, his worldly knowledge was a
+part of his composition which is essential to the value of his work.
+
+Pascal's interest in society did not distract him from scientific
+research; nor did this period occupy much space in what is a very short
+and crowded life. Partly his natural dissatisfaction with such a life,
+once he had learned all it had to teach him, partly the influence of his
+saintly sister Jacqueline, partly increasing suffering as his health
+declined, directed him more and more out of the world and to thoughts of
+eternity. And in 1654 occurs what is called his "second conversion," but
+which might be called his conversion simply.
+
+He made a note of his mystical experience, which he kept always about
+him, and which was found, after his death, sewn into the coat which he
+was wearing. The experience occurred on 23 November, 1654, and there is
+no reason to doubt its genuineness unless we choose to deny all mystical
+experience. Now, Pascal was not a mystic, and his works are not to be
+classified amongst mystical writings; but what can only be called
+mystical experience happens to many men who do not become mystics. The
+work which he undertook soon after, the _Lettres ecrites a un
+provincial_, is a masterpiece of religious controversy at the opposite
+pole from mysticism. We know quite well that he was at the time when he
+received his illumination from God in extremely poor health; but it is a
+commonplace that some forms of illness are extremely favourable, not
+only to religious illumination, but to artistic and literary
+composition. A piece of writing meditated, apparently without progress,
+for months or years, may suddenly take shape and word; and in this state
+long passages may be produced which require little or no retouch. I have
+no good word to say for the cultivation of automatic writing as the
+model of literary composition; I doubt whether these moments _can_ be
+cultivated by the writer; but he to whom this happens assuredly has the
+sensation of being a vehicle rather than a maker. No masterpiece can be
+produced whole by such means; but neither does even the higher form of
+religious inspiration suffice for the religious life; even the most
+exalted mystic must return to the world, and use his reason to employ
+the results of his experience in daily life. You may call it communion
+with the Divine, or you may call it a temporary crystallisation of the
+mind. Until science can teach us to reproduce such phenomena at will,
+science cannot claim to have explained them; and they can be judged only
+by their fruits.
+
+From that time until his death, Pascal was closely associated with the
+society of Port-Royal which his sister Jacqueline, who predeceased him,
+had joined as a _religieuse_; the society was then fighting for its life
+against the Jesuits. Five propositions, judged by a committee of
+cardinals and theologians at Rome to be heretical, were found to be put
+forward in the work of Jansenius; and the society of Port-Royal, the
+representative of Jansenism among devotional communities, suffered a
+blow from which it never revived. It is not the place here to review the
+bitter controversy and conflict; the best account, from the point of
+view of a critic of genius who took no side, who was neither Jansenist
+nor Jesuit, Christian nor infidel, is that in the great book of
+Sainte-Beuve, _Port-Royal_. And in this book the parts devoted to Pascal
+himself are among the most brilliant pages of criticism that
+Sainte-Beuve ever wrote. It is sufficient to notice that the next
+occupation of Pascal, after his conversion, was to write these eighteen
+"Letters," which as prose are of capital importance in the foundation of
+French classical style, and which as polemic are surpassed by none, not
+by Demosthenes, or Cicero, or Swift. They have the limitation of all
+polemic and forensic: they persuade, they seduce, they are unfair. But
+it is also unfair to assert that, in these _Letters to a Provincial_,
+Pascal was attacking the Society of Jesus in itself. He was attacking
+rather a particular school of casuistry which relaxed the requirements
+of the Confessional; a school which certainly flourished amongst the
+Society of Jesus at that time, and of which the Spaniards Escobar and
+Molina are the most eminent authorities. He undoubtedly abused the art
+of quotation, as a polemical writer can hardly help but do; but there
+were abuses for him to abuse; and he did the job thoroughly. His
+_Letters_ must not be called theology. Academic theology was not a
+department in which Pascal was versed; when necessary, the fathers of
+Port-Royal came to his aid. The _Letters_ are the work of one of the
+finest mathematical minds of any time, and of a man of the world who
+addressed, not theologians, but the world in general--all of the
+cultivated and many of the less cultivated of the French laity; and with
+this public they made an astonishing success.
+
+During this time Pascal never wholly abandoned his scientific interests.
+Though in his religious writings he composed slowly and painfully, and
+revised often, in matters of mathematics his mind seemed to move with
+consummate natural ease and grace. Discoveries and inventions sprang
+from his brain without effort; among the minor devices of this later
+period, the first omnibus service in Paris is said to owe its origin to
+his inventiveness. But rapidly failing health, and absorption in the
+great work he had in mind, left him little time and energy during the
+last two years of his life.
+
+The plan of what we call the _Pensees_ formed itself about 1660. The
+completed book was to have been a carefully constructed defence of
+Christianity, a true Apology and a kind of Grammar of Assent, setting
+forth the reasons which will convince the intellect. As I have indicated
+before, Pascal was not a theologian, and on dogmatic theology had
+recourse to his spiritual advisers. Nor was he indeed a systematic
+philosopher. He was a man with an immense genius for science, and at the
+same time a natural psychologist and moralist. As he was a great
+literary artist, his book would have been also his own spiritual
+autobiography; his style, free from all diminishing idiosyncrasies, was
+yet very personal. Above all, he was a man of strong passions; and his
+intellectual passion for truth was reinforced by his passionate
+dissatisfaction with human life unless a spiritual explanation could be
+found.
+
+We must regard the _Pensees_ as merely the first notes for a work which
+he left far from completion; we have, in Sainte-Beuve's words, a tower
+of which the stones have been laid on each other, but not cemented, and
+the structure unfinished. In early years his memory had been amazingly
+retentive of anything that he wished to remember; and had it not been
+impaired by increasing illness and pain, he probably would not have been
+obliged to set down these notes at all. But taking the book as it is
+left to us, we still find that it occupies a unique place in the history
+of French literature and in the history of religious meditation.
+
+To understand the method which Pascal employs, the reader must be
+prepared to follow the process of the mind of the intelligent believer.
+The Christian thinker--and I mean the man who is trying consciously and
+conscientiously to explain to himself the sequence which culminated in
+faith, rather than the public apologist--proceeds by rejection and
+elimination. He finds the world to be so and so; he finds its character
+inexplicable by any non-religious theory; among religions he finds
+Christianity, and Catholic Christianity, to account most satisfactorily
+for the world and especially for the moral world within; and thus, by
+what Newman calls "powerful and concurrent" reasons, he finds himself
+inexorably committed to the dogma of the Incarnation. To the unbeliever,
+this method seems disingenuous and perverse; for the unbeliever is, as a
+rule, not so greatly troubled to explain the world to himself, nor so
+greatly distressed by its disorder; nor is he generally concerned (in
+modern terms) to "preserve values." He does not consider that if certain
+emotional states, certain developments of character, and what in the
+highest sense can be called "saintliness" are inherently and by
+inspection known to be good, then the satisfactory explanation of the
+world must be an explanation which will admit the "reality" of these
+values. Nor does he consider such reasoning admissible; he would, so to
+speak, trim his values according to his cloth, because to him such
+values are of no great value. The unbeliever starts from the other end,
+and as likely as not with the question: Is a case of human
+parthenogenesis credible? and this he would call going straight to the
+heart of the matter. Now Pascal's method is, on the whole, the method
+natural and right for the Christian; and the opposite method is that
+taken by Voltaire. It is worth while to remember that Voltaire, in his
+attempt to refute Pascal, has given once and for all the type of such
+refutation; and that later opponents of Pascal's Apology for the
+Christian Faith have contributed little beyond psychological
+irrelevancies. For Voltaire has presented, better than any one since,
+what is the unbelieving point of view; and in the end we must all choose
+for ourselves between one point of view and another.
+
+I have said above that Pascal's method is "on the whole" that of the
+typical Christian apologist; and this reservation was directed at
+Pascal's belief in miracles, which plays a larger part in his
+construction than it would in that, at least, of the modern liberal
+Catholic. It would seem fantastic to accept Christianity because we
+first believe the Gospel miracles to be true, and it would seem impious
+to accept it primarily because we believe more recent miracles to be
+true; we accept the miracles, or some miracles, to be true because we
+believe the Gospel of Jesus Christ: we found our belief in the miracles
+on the Gospel, not our belief in the Gospel on the miracles. But it must
+be remembered that Pascal had been deeply impressed by a contemporary
+miracle, known as the miracle of the Holy Thorn: a thorn reputed to have
+been preserved from the Crown of Our Lord was pressed upon an ulcer
+which quickly healed. Sainte-Beuve, who as a medical man felt himself on
+solid ground, discusses fully the possible explanation of this apparent
+miracle. It is true that the miracle happened at Port-Royal, and that it
+arrived opportunely to revive the depressed spirits of the community in
+its political afflictions; and it is likely that Pascal was the more
+inclined to believe a miracle which was performed upon his beloved
+sister. In any case, it probably led him to assign a place to miracles,
+in his study of faith, which is not quite that which we should give to
+them ourselves.
+
+Now the great adversary against whom Pascal set himself, from the time
+of his first conversations with M. de Saci at Port-Royal, was Montaigne.
+One cannot destroy Pascal, certainly; but of all authors Montaigne is
+one of the least destructible. You could as well dissipate a fog by
+flinging hand-grenades into it. For Montaigne is a fog, a gas, a fluid,
+insidious element. He does not reason, he insinuates, charms, and
+influences; or if he reasons, you must be prepared for his having some
+other design upon you than to convince you by his argument. It is
+hardly too much to say that Montaigne is the most essential author to
+know, if we would understand the course of French thought during the
+last three hundred years. In every way, the influence of Montaigne was
+repugnant to the men of Port-Royal. Pascal studied him with the
+intention of demolishing him. Yet, in the _Pensees_, at the very end of
+his life, we find passage after passage, and the slighter they are the
+more significant, almost "lifted" out of Montaigne, down to a figure of
+speech or a word. The parallels[A] are most often with the long essay of
+Montaigne called _Apologie de Raymond Sebond_--an astonishing piece of
+writing upon which Shakespeare also probably drew in _Hamlet_. Indeed,
+by the time a man knew Montaigne well enough to attack him, he would
+already be thoroughly infected by him.
+
+    [A] Cf. the use of the simile of the _couvreur_. For comparing
+    parallel passages, the edition of the _Pensees_ by Henri Massis (_A
+    la cite des livres_) is better than the two-volume edition of
+    Jacques Chevalier (Gabalda). It seems just possible that in the
+    latter edition, and also in his biographical study (_Pascal_; by
+    Jacques Chevalier, English translation, published by Sheed & Ward),
+    M. Chevalier is a little over-zealous to demonstrate the perfect
+    orthodoxy of Pascal.
+
+It would, however, be grossly unfair to Pascal, to Montaigne, and indeed
+to French literature, to leave the matter at that. It is no diminution
+of Pascal, but only an aggrandisement of Montaigne. Had Montaigne been
+an ordinary life-sized sceptic, a small man like Anatole France, or even
+a greater man like Renan, or even like the greatest sceptic of all,
+Voltaire, this "influence" would be to the discredit of Pascal; but if
+Montaigne had been no more than Voltaire, he could not have affected
+Pascal at all. The picture of Montaigne which offers itself first to our
+eyes, that of the original and independent solitary "personality,"
+absorbed in amused analysis of himself, is deceptive. Montaigne's is no
+_limited_ Pyrrhonism, like that of Voltaire, Renan, or France. He
+exists, so to speak, on a plan of numerous concentric circles, the most
+apparent of which is the small inmost circle, a personal puckish
+scepticism which can be easily aped if not imitated. But what makes
+Montaigne a very great figure is that he succeeded, God knows how--for
+Montaigne very likely did not know that he had done it--it is not the
+sort of thing that men _can_ observe about themselves, for it is
+essentially bigger than the individual's consciousness--he succeeded in
+giving expression to the scepticism of _every_ human being. For every
+man who thinks and lives by thought must have his own scepticism, that
+which stops at the question, that which ends in denial, or that which
+leads to faith and which is somehow integrated into the faith which
+transcends it. And Pascal, as the type of one kind of religious
+believer, which is highly passionate and ardent, but passionate only
+through a powerful and regulated intellect, is in the first sections of
+his unfinished Apology for Christianity facing unflinchingly the demon
+of doubt which is inseparable from the spirit of belief.
+
+There is accordingly something quite different from an influence which
+would prove Pascal's weakness; there is a real affinity between his
+doubt and that of Montaigne; and through the common kinship with
+Montaigne Pascal is related to the noble and distinguished line of
+French moralists, from La Rochefoucauld down. In the honesty with which
+they face the _donnees_ of the actual world this French tradition has a
+unique quality in European literature, and in the seventeenth century
+Hobbes is crude and uncivilised in comparison.
+
+Pascal is a man of the world among ascetics, and an ascetic among men of
+the world; he had the knowledge of worldliness and the passion of
+asceticism, and in him the two are fused into an individual whole. The
+majority of mankind is lazy-minded, incurious, absorbed in vanities, and
+tepid in emotion, and is therefore incapable of either much doubt or
+much faith; and when the ordinary man calls himself a sceptic or an
+unbeliever, that is ordinarily a simple pose, cloaking a disinclination
+to think anything out to a conclusion. Pascal's disillusioned analysis
+of human bondage is sometimes interpreted to mean that Pascal was really
+and finally an unbeliever, who, in his despair, was incapable of
+enduring reality and enjoying the heroic satisfaction of the free man's
+worship of nothing. His despair, his disillusion, are, however, no
+illustration of personal weakness; they are perfectly objective, because
+they are essential moments in the progress of the intellectual soul; and
+for the type of Pascal they are the analogue of the drought, the dark
+night, which is an essential stage in the progress of the Christian
+mystic. A similar despair, when it is arrived at by a diseased character
+or an impure soul, may issue in the most disastrous consequences though
+with the most superb manifestations; and thus we get _Gulliver's
+Travels_; but in Pascal we find no such distortion; his despair is in
+itself more terrible than Swift's, because our heart tells us that it
+corresponds exactly to the facts and cannot be dismissed as mental
+disease; but it was also a despair which was a necessary prelude to, and
+element in, the joy of faith.
+
+I do not wish to enter any further than necessary upon the question of
+the heterodoxy of Jansenism; and it is no concern of this essay, whether
+the Five Propositions condemned at Rome were really maintained by
+Jansenius in his book _Augustinus_; or whether we should deplore or
+approve the consequent decay (indeed with some persecution) of
+Port-Royal. It is impossible to discuss the matter without becoming
+involved as a controversialist either for or against Rome. But in a man
+of the type of Pascal--and the type always exists--there is, I think, an
+ingredient of what may be called Jansenism of temperament, without
+identifying it with the Jansenism of Jansenius and of other devout and
+sincere, but not immensely gifted doctors.[B] It is accordingly needful
+to state in brief what the dangerous doctrine of Jansenius was, without
+advancing too far into theological refinements. It is recognised in
+Christian theology--and indeed on a lower plane it is recognised by all
+men in affairs of daily life--that freewill or the natural effort and
+ability of the individual man, and also supernatural _grace_, a gift
+accorded we know not quite how, are both required, in co-operation, for
+salvation. Though numerous theologians have set their wits at the
+problem, it ends in a mystery which we can perceive but not finally
+decipher. At least, it is obvious that, like any doctrine, a slight
+excess or deviation to one side or the other will precipitate a heresy.
+The Pelagians, who were refuted by St. Augustine, emphasised the
+efficacy of human effort and belittled the importance of supernatural
+grace. The Calvinists emphasised the degradation of man through Original
+Sin, and considered mankind so corrupt that the will was of no avail;
+and thus fell into the doctrine of predestination. It was upon the
+doctrine of grace according to St. Augustine that the Jansenists relied;
+and the _Augustinus_ of Jansenius was presented as a sound exposition of
+the Augustinian views.
+
+    [B] The great man of Port-Royal was of course Saint-Cyran, but any
+    one who is interested will certainly consult, first of all, the book
+    of Sainte-Beuve mentioned.
+
+Such heresies are never antiquated, because they forever assume new
+forms. For instance, the insistence upon good works and "service" which
+is preached from many quarters, or the simple faith that any one who
+lives a good and useful life need have no "morbid" anxieties about
+salvation, is a form of Pelagianism. On the other hand, one sometimes
+hears enounced the view that it will make no real difference if all the
+traditional religious sanctions for moral behaviour break down, because
+those who are born and bred to be nice people will always prefer to
+behave nicely, and those who are not will behave otherwise in any case:
+and this is surely a form of predestination--for the hazard of being
+born a nice person or not is as uncertain as the gift of grace.
+
+It is likely that Pascal was attracted as much by the fruits of
+Jansenism in the life of Port-Royal as by the doctrine itself. This
+devout, ascetic, thoroughgoing society, striving heroically in the midst
+of a relaxed and easy-going Christianity, was formed to attract a nature
+so concentrated, so passionate, and so thoroughgoing as Pascal's. But
+the insistence upon the degraded and helpless state of man, in
+Jansenism, is something also to which we must be grateful, for to it we
+owe the magnificent analysis of human motives and occupations which was
+to have constituted the early part of his book. And apart from the
+Jansenism which is the work of a not very eminent bishop who wrote a
+Latin treatise which is now unread, there is also, so to speak, a
+Jansenism of the individual biography. A moment of Jansenism may
+naturally take place, and take place rightly, in the individual;
+particularly in the life of a man of great and intense intellectual
+powers, who cannot avoid seeing through human beings and observing the
+vanity of their thoughts and of their avocations, their dishonesty and
+self-deceptions, the insincerity of their emotions, their cowardice, the
+pettiness of their real ambitions. Actually, considering that Pascal
+died at the age of thirty-nine, one must be amazed at the balance and
+justice of his observations; much greater maturity is required for these
+qualities, than for any mathematical or scientific greatness. How easily
+his brooding on _the misery of man without God_ might have encouraged in
+him the sin of spiritual pride, the _concupiscence de l'esprit_, and how
+fast a hold he has of humility!
+
+And although Pascal brings to his work the same powers which he exerted
+in science, it is not as a scientist that he presents himself. He does
+not seem to say to the reader: I am one of the most distinguished
+scientists of the day; I understand many matters which will always be
+mysteries to you, and through science I have come to the Faith; you
+therefore who are not initiated into science ought to have faith if I
+have it. He is fully aware of the difference of subject-matter; and his
+famous distinction between the _esprit de geometrie_ and the _esprit de
+finesse_ is one to ponder over. It is the just combination of the
+scientist, the _honnete homme_, and the religious nature with a
+passionate craving for God, that makes Pascal unique. He succeeds where
+Descartes fails; for in Descartes the element of _esprit de geometrie_
+is excessive.[C] And in a few phrases about Descartes, in the present
+book, Pascal laid his finger on the place of weakness.
+
+    [C] For a brilliant criticism of the errors of Descartes from a
+    theological point of view the reader is referred to _Three
+    Reformers_ by Jacques Maritain (translation published by Sheed &
+    Ward).
+
+He who reads this book will observe at once its fragmentary nature; but
+only after some study will perceive that the fragmentariness lies in the
+expression more than in the thought. The "thoughts" cannot be detached
+from each other and quoted as if each were complete in itself. _Le coeur
+a ses raisons que la raison ne connait point_: how often one has heard
+that quoted, and quoted often to the wrong purpose! For this is by no
+means an exaltation of the "heart" over the "head," a defence of
+unreason. The heart, in Pascal's terminology, is itself truly rational
+if it is truly the heart. For him, in theological matters, which seemed
+to him much larger, more difficult, and more important than scientific
+matters, the whole personality is involved.
+
+We cannot quite understand any of the parts, fragmentary as they are,
+without some understanding of the whole. Capital, for instance, is his
+analysis of the _three orders_: the order of nature, the order of mind,
+and the order of charity. These three are _discontinuous_; the higher is
+not implicit in the lower as in an evolutionary doctrine it would be.[D]
+In this distinction Pascal offers much about which the modern world
+would do well to think. And indeed, because of his unique combination
+and balance of qualities, I know of no religious writer more pertinent
+to our time. The great mystics like St. John of the Cross, are
+primarily for readers with a special determination of purpose; the
+devotional writers, such as St. Francois de Sales, are primarily for
+those who already feel consciously desirous of the love of God; the
+great theologians are for those interested in theology. But I can think
+of no Christian writer, not Newman even, more to be commended than
+Pascal to those who doubt, but who have the mind to conceive, and the
+sensibility to feel, the disorder, the futility, the meaninglessness,
+the mystery of life and suffering, and who can only find peace through a
+satisfaction of the whole being.
+
+    [D] An important modern theory of discontinuity, suggested partly by
+    Pascal, is sketched in the collected fragments of _Speculations_ by
+    T. E. Hulme (Kegan Paul).
+
+T. S. ELIOT.
+
+
+
+
+CONTENTS
+
+
+                                                     Page
+         INTRODUCTION By T. S. Eliot                 vii
+SECTION
+I.       THOUGHTS ON MIND AND ON STYLE                 1
+II.      THE MISERY OF MAN WITHOUT GOD                14
+III.     OF THE NECESSITY OF THE WAGER                52
+IV.      OF THE MEANS OF BELIEF                       71
+V.       JUSTICE AND THE REASON OF EFFECTS            83
+VI.      THE PHILOSOPHERS                             96
+VII.     MORALITY AND DOCTRINE                       113
+VIII.    THE FUNDAMENTALS OF THE CHRISTIAN RELIGION  152
+IX.      PERPETUITY                                  163
+X.       TYPOLOGY                                    181
+XI.      THE PROPHECIES                              198
+XII.     PROOFS OF JESUS CHRIST                      222
+XIII.    THE MIRACLES                                238
+XIV.     APPENDIX: POLEMICAL FRAGMENTS               257
+         NOTES                                       273
+         INDEX                                       289
+
+       *       *       *       *       *
+
+
+NOTE
+
+_Passages_ erased by Pascal are enclosed in square brackets, thus [].
+_Words_, added or corrected by the editor of the text, are similarly
+denoted, but are in italics.
+
+It has been seen fit to transfer Fragment 514 of the French edition to
+the Notes. All subsequent Fragments have accordingly been renumbered.
+
+
+
+
+SECTION I
+
+THOUGHTS ON MIND AND ON STYLE
+
+
+1
+
+
+_The difference between the mathematical and the intuitive mind._[1]--In
+the one the principles are palpable, but removed from ordinary use; so
+that for want of habit it is difficult to turn one's mind in that
+direction: but if one turns it thither ever so little, one sees the
+principles fully, and one must have a quite inaccurate mind who reasons
+wrongly from principles so plain that it is almost impossible they
+should escape notice.
+
+But in the intuitive mind the principles are found in common use, and
+are before the eyes of everybody. One has only to look, and no effort is
+necessary; it is only a question of good eyesight, but it must be good,
+for the principles are so subtle and so numerous, that it is almost
+impossible but that some escape notice. Now the omission of one
+principle leads to error; thus one must have very clear sight to see all
+the principles, and in the next place an accurate mind not to draw false
+deductions from known principles.
+
+All mathematicians would then be intuitive if they had clear sight, for
+they do not reason incorrectly from principles known to them; and
+intuitive minds would be mathematical if they could turn their eyes to
+the principles of mathematics to which they are unused.
+
+The reason, therefore, that some intuitive minds are not mathematical is
+that they cannot at all turn their attention to the principles of
+mathematics. But the reason that mathematicians are not intuitive is
+that they do not see what is before them, and that, accustomed to the
+exact and plain principles of mathematics, and not reasoning till they
+have well inspected and arranged their principles, they are lost in
+matters of intuition where the principles do not allow of such
+arrangement. They are scarcely seen; they are felt rather than seen;
+there is the greatest difficulty in making them felt by those who do
+not of themselves perceive them. These principles are so fine and so
+numerous that a very delicate and very clear sense is needed to perceive
+them, and to judge rightly and justly when they are perceived, without
+for the most part being able to demonstrate them in order as in
+mathematics; because the principles are not known to us in the same way,
+and because it would be an endless matter to undertake it. We must see
+the matter at once, at one glance, and not by a process of reasoning, at
+least to a certain degree. And thus it is rare that mathematicians are
+intuitive, and that men of intuition are mathematicians, because
+mathematicians wish to treat matters of intuition mathematically, and
+make themselves ridiculous, wishing to begin with definitions and then
+with axioms, which is not the way to proceed in this kind of reasoning.
+Not that the mind does not do so, but it does it tacitly, naturally, and
+without technical rules; for the expression of it is beyond all men, and
+only a few can feel it.
+
+Intuitive minds, on the contrary, being thus accustomed to judge at a
+single glance, are so astonished when they are presented with
+propositions of which they understand nothing, and the way to which is
+through definitions and axioms so sterile, and which they are not
+accustomed to see thus in detail, that they are repelled and
+disheartened.
+
+But dull minds are never either intuitive or mathematical.
+
+Mathematicians who are only mathematicians have exact minds, provided
+all things are explained to them by means of definitions and axioms;
+otherwise they are inaccurate and insufferable, for they are only right
+when the principles are quite clear.
+
+And men of intuition who are only intuitive cannot have the patience to
+reach to first principles of things speculative and conceptual, which
+they have never seen in the world, and which are altogether out of the
+common.
+
+
+2
+
+There are different kinds of right understanding;[2] some have right
+understanding in a certain order of things, and not in others, where
+they go astray. Some draw conclusions well from a few premises, and this
+displays an acute judgment.
+
+Others draw conclusions well where there are many premises.
+
+For example, the former easily learn hydrostatics, where the premises
+are few, but the conclusions are so fine that only the greatest
+acuteness can reach them.
+
+And in spite of that these persons would perhaps not be great
+mathematicians, because mathematics contain a great number of premises,
+and there is perhaps a kind of intellect that can search with ease a few
+premises to the bottom, and cannot in the least penetrate those matters
+in which there are many premises.
+
+There are then two kinds of intellect: the one able to penetrate acutely
+and deeply into the conclusions of given premises, and this is the
+precise intellect; the other able to comprehend a great number of
+premises without confusing them, and this is the mathematical intellect.
+The one has force and exactness, the other comprehension. Now the one
+quality can exist without the other; the intellect can be strong and
+narrow, and can also be comprehensive and weak.
+
+
+3
+
+Those who are accustomed to judge by feeling do not understand the
+process of reasoning, for they would understand at first sight, and are
+not used to seek for principles. And others, on the contrary, who are
+accustomed to reason from principles, do not at all understand matters
+of feeling, seeking principles, and being unable to see at a glance.
+
+
+4
+
+_Mathematics, intuition._--True eloquence makes light of eloquence, true
+morality makes light of morality; that is to say, the morality of the
+judgment, which has no rules, makes light of the morality of the
+intellect.
+
+For it is to judgment that perception belongs, as science belongs to
+intellect. Intuition is the part of judgment, mathematics of intellect.
+
+To make light of philosophy is to be a true philosopher.
+
+
+5
+
+Those who judge of a work by rule[3] are in regard to others as those
+who have a watch are in regard to others. One says, "It is two hours
+ago"; the other says, "It is only three-quarters of an hour." I look at
+my watch, and say to the one, "You are weary," and to the other, "Time
+gallops with you"; for it is only an hour and a half ago, and I laugh
+at those who tell me that time goes slowly with me, and that I judge by
+imagination. They do not know that I judge by my watch.[4]
+
+
+6
+
+Just as we harm the understanding, we harm the feelings also.
+
+The understanding and the feelings are moulded by intercourse; the
+understanding and feelings are corrupted by intercourse. Thus good or
+bad society improves or corrupts them. It is, then, all-important to
+know how to choose in order to improve and not to corrupt them; and we
+cannot make this choice, if they be not already improved and not
+corrupted. Thus a circle is formed, and those are fortunate who escape
+it.
+
+
+7
+
+The greater intellect one has, the more originality one finds in men.
+Ordinary persons find no difference between men.
+
+
+8
+
+There are many people who listen to a sermon in the same way as they
+listen to vespers.
+
+
+9
+
+When we wish to correct with advantage, and to show another that he
+errs, we must notice from what side he views the matter, for on that
+side it is usually true, and admit that truth to him, but reveal to him
+the side on which it is false. He is satisfied with that, for he sees
+that he was not mistaken, and that he only failed to see all sides. Now,
+no one is offended at not seeing everything; but one does not like to be
+mistaken, and that perhaps arises from the fact that man naturally
+cannot see everything, and that naturally he cannot err in the side he
+looks at, since the perceptions of our senses are always true.
+
+
+10
+
+People are generally better persuaded by the reasons which they have
+themselves discovered than by those which have come into the mind of
+others.
+
+
+11
+
+All great amusements are dangerous to the Christian life; but among all
+those which the world has invented there is none more to be feared than
+the theatre. It is a representation of the passions so natural and so
+delicate that it excites them and gives birth to them in our hearts,
+and, above all, to that of love, principally when it is represented as
+very chaste and virtuous. For the more innocent it appears to innocent
+souls, the more they are likely to be touched by it. Its violence
+pleases our self-love, which immediately forms a desire to produce the
+same effects which are seen so well represented; and, at the same time,
+we make ourselves a conscience founded on the propriety of the feelings
+which we see there, by which the fear of pure souls is removed, since
+they imagine that it cannot hurt their purity to love with a love which
+seems to them so reasonable.
+
+So we depart from the theatre with our heart so filled with all the
+beauty and tenderness of love, the soul and the mind so persuaded of its
+innocence, that we are quite ready to receive its first impressions, or
+rather to seek an opportunity of awakening them in the heart of another,
+in order that we may receive the same pleasures and the same sacrifices
+which we have seen so well represented in the theatre.
+
+
+12
+
+Scaramouch,[5] who only thinks of one thing.
+
+The doctor,[6] who speaks for a quarter of an hour after he has said
+everything, so full is he of the desire of talking.
+
+
+13
+
+One likes to see the error, the passion of Cleobuline,[7] because she is
+unconscious of it. She would be displeasing, if she were not deceived.
+
+
+14
+
+When a natural discourse paints a passion or an effect, one feels within
+oneself the truth of what one reads, which was there before, although
+one did not know it. Hence one is inclined to love him who makes us feel
+it, for he has not shown us his own riches, but ours. And thus this
+benefit renders him pleasing to us, besides that such community of
+intellect as we have with him necessarily inclines the heart to love.
+
+
+15
+
+Eloquence, which persuades by sweetness, not by authority; as a tyrant,
+not as a king.
+
+
+16
+
+Eloquence is an art of saying things in such a way--(1) that those to
+whom we speak may listen to them without pain and with pleasure; (2)
+that they feel themselves interested, so that self-love leads them more
+willingly to reflection upon it.
+
+It consists, then, in a correspondence which we seek to establish
+between the head and the heart of those to whom we speak on the one
+hand, and, on the other, between the thoughts and the expressions which
+we employ. This assumes that we have studied well the heart of man so as
+to know all its powers, and then to find the just proportions of the
+discourse which we wish to adapt to them. We must put ourselves in the
+place of those who are to hear us, and make trial on our own heart of
+the turn which we give to our discourse in order to see whether one is
+made for the other, and whether we can assure ourselves that the hearer
+will be, as it were, forced to surrender. We ought to restrict
+ourselves, so far as possible, to the simple and natural, and not to
+magnify that which is little, or belittle that which is great. It is not
+enough that a thing be beautiful; it must be suitable to the subject,
+and there must be in it nothing of excess or defect.
+
+
+17
+
+Rivers are roads which move,[8] and which carry us whither we desire to
+go.
+
+
+18
+
+When we do not know the truth of a thing, it is of advantage that there
+should exist a common error which determines the mind of man, as, for
+example, the moon, to which is attributed the change of seasons, the
+progress of diseases, etc. For the chief malady of man is restless
+curiosity about things which he cannot understand; and it is not so bad
+for him to be in error as to be curious to no purpose.
+
+The manner in which Epictetus, Montaigne, and Salomon de Tultie[9]
+wrote, is the most usual, the most suggestive, the most remembered, and
+the oftenest quoted; because it is entirely composed of thoughts born
+from the common talk of life. As when we speak of the common error which
+exists among men that the moon is the cause of everything, we never fail
+to say that Salomon de Tultie says that when we do not know the truth
+of a thing, it is of advantage that there should exist a common error,
+etc.; which is the thought above.
+
+
+19
+
+The last thing one settles in writing a book is what one should put in
+first.
+
+
+20
+
+_Order._--Why should I undertake to divide my virtues into four rather
+than into six? Why should I rather establish virtue in four, in two, in
+one? Why into _Abstine et sustine_[10] rather than into "Follow
+Nature,"[11] or, "Conduct your private affairs without injustice," as
+Plato,[12] or anything else? But there, you will say, everything is
+contained in one word. Yes, but it is useless without explanation, and
+when we come to explain it, as soon as we unfold this maxim which
+contains all the rest, they emerge in that first confusion which you
+desired to avoid. So, when they are all included in one, they are hidden
+and useless, as in a chest, and never appear save in their natural
+confusion. Nature has established them all without including one in the
+other.
+
+
+21
+
+Nature has made all her truths independent of one another. Our art makes
+one dependent on the other. But this is not natural. Each keeps its own
+place.
+
+
+22
+
+Let no one say that I have said nothing new; the arrangement of the
+subject is new. When we play tennis, we both play with the same ball,
+but one of us places it better.
+
+I had as soon it said that I used words employed before. And in the same
+way if the same thoughts in a different arrangement do not form a
+different discourse, no more do the same words in their different
+arrangement form different thoughts!
+
+
+23
+
+Words differently arranged have a different meaning, and meanings
+differently arranged have different effects.
+
+
+24
+
+_Language._--We should not turn the mind from one thing to another,
+except for relaxation, and that when it is necessary and the time
+suitable, and not otherwise. For he that relaxes out of season wearies,
+and he who wearies us out of season makes us languid, since we turn
+quite away. So much does our perverse lust like to do the contrary of
+what those wish to obtain from us without giving us pleasure, the coin
+for which we will do whatever is wanted.
+
+
+25
+
+_Eloquence._--It requires the pleasant and the real; but the pleasant
+must itself be drawn from the true.
+
+
+26
+
+Eloquence is a painting of thought; and thus those who, after having
+painted it, add something more, make a picture instead of a portrait.
+
+
+27
+
+_Miscellaneous. Language._--Those who make antitheses by forcing words
+are like those who make false windows for symmetry. Their rule is not to
+speak accurately, but to make apt figures of speech.
+
+
+28
+
+Symmetry is what we see at a glance; based on the fact that there is no
+reason for any difference, and based also on the face of man; whence it
+happens that symmetry is only wanted in breadth, not in height or depth.
+
+
+29
+
+When we see a natural style, we are astonished and delighted; for we
+expected to see an author, and we find a man. Whereas those who have
+good taste, and who seeing a book expect to find a man, are quite
+surprised to find an author. _Plus poetice quam humane locutus es._
+Those honour Nature well, who teach that she can speak on everything,
+even on theology.
+
+
+30
+
+We only consult the ear because the heart is wanting. The rule is
+uprightness.
+
+Beauty of omission, of judgment.
+
+
+31
+
+All the false beauties which we blame in Cicero have their admirers, and
+in great number.
+
+
+32
+
+There is a certain standard of grace and beauty which consists in a
+certain relation between our nature, such as it is, weak or strong, and
+the thing which pleases us.
+
+Whatever is formed according to this standard pleases us, be it house,
+song, discourse, verse, prose, woman, birds, rivers, trees, rooms,
+dress, etc. Whatever is not made according to this standard displeases
+those who have good taste.
+
+And as there is a perfect relation between a song and a house which are
+made after a good model, because they are like this good model, though
+each after its kind; even so there is a perfect relation between things
+made after a bad model. Not that the bad model is unique, for there are
+many; but each bad sonnet, for example, on whatever false model it is
+formed, is just like a woman dressed after that model.
+
+Nothing makes us understand better the ridiculousness of a false sonnet
+than to consider nature and the standard, and then to imagine a woman or
+a house made according to that standard.
+
+
+33
+
+_Poetical beauty._--As we speak of poetical beauty, so ought we to speak
+of mathematical beauty and medical beauty. But we do not do so; and the
+reason is that we know well what is the object of mathematics, and that
+it consists in proofs, and what is the object of medicine, and that it
+consists in healing. But we do not know in what grace consists, which is
+the object of poetry. We do not know the natural model which we ought to
+imitate; and through lack of this knowledge, we have coined fantastic
+terms, "The golden age," "The wonder of our times," "Fatal," etc., and
+call this jargon poetical beauty.[13]
+
+But whoever imagines a woman after this model, which consists in saying
+little things in big words, will see a pretty girl adorned with mirrors
+and chains, at whom he will smile; because we know better wherein
+consists the charm of woman than the charm of verse. But those who are
+ignorant would admire her in this dress, and there are many villages in
+which she would be taken for the queen; hence we call sonnets made after
+this model "Village Queens."
+
+
+34
+
+No one passes in the world as skilled in verse unless he has put up the
+sign of a poet, a mathematician, etc. But educated people do not want a
+sign, and draw little distinction between the trade of a poet and that
+of an embroiderer.
+
+People of education are not called poets or mathematicians, etc.; but
+they are all these, and judges of all these. No one guesses what they
+are. When they come into society, they talk on matters about which the
+rest are talking. We do not observe in them one quality rather than
+another, save when they have to make use of it. But then we remember it,
+for it is characteristic of such persons that we do not say of them that
+they are fine speakers, when it is not a question of oratory, and that
+we say of them that they are fine speakers, when it is such a question.
+
+It is therefore false praise to give a man when we say of him, on his
+entry, that he is a very clever poet; and it is a bad sign when a man is
+not asked to give his judgment on some verses.
+
+
+35
+
+We should not be able to say of a man, "He is a mathematician," or "a
+preacher," or "eloquent"; but that he is "a gentleman." That universal
+quality alone pleases me. It is a bad sign when, on seeing a person, you
+remember his book. I would prefer you to see no quality till you meet it
+and have occasion to use it (_Ne quid nimis_[14]), for fear some one
+quality prevail and designate the man. Let none think him a fine
+speaker, unless oratory be in question, and then let them think it.
+
+
+36
+
+Man is full of wants: he loves only those who can satisfy them all.
+"This one is a good mathematician," one will say. But I have nothing to
+do with mathematics; he would take me for a proposition. "That one is a
+good soldier." He would take me for a besieged town. I need, then, an
+upright man who can accommodate himself generally to all my wants.
+
+
+37
+
+[Since we cannot be universal and know all that is to be known of
+everything, we ought to know a little about everything. For it is far
+better to know something about everything than to know all about one
+thing. This universality is the best. If we can have both, still better;
+but if we must choose, we ought to choose the former. And the world
+feels this and does so; for the world is often a good judge.]
+
+
+38
+
+A poet and not an honest man.
+
+
+39
+
+If lightning fell on low places, etc., poets, and those who can only
+reason about things of that kind, would lack proofs.
+
+
+40
+
+If we wished to prove the examples which we take to prove other things,
+we should have to take those other things to be examples; for, as we
+always believe the difficulty is in what we wish to prove, we find the
+examples clearer and a help to demonstration.
+
+Thus when we wish to demonstrate a general theorem, we must give the
+rule as applied to a particular case; but if we wish to demonstrate a
+particular case, we must begin with the general rule. For we always find
+the thing obscure which we wish to prove, and that clear which we use
+for the proof; for, when a thing is put forward to be proved, we first
+fill ourselves with the imagination that it is therefore obscure, and on
+the contrary that what is to prove it is clear, and so we understand it
+easily.
+
+
+41
+
+_Epigrams of Martial._--Man loves malice, but not against one-eyed men
+nor the unfortunate, but against the fortunate and proud. People are
+mistaken in thinking otherwise.
+
+For lust is the source of all our actions, and humanity, etc. We must
+please those who have humane and tender feelings. That epigram about two
+one-eyed people is worthless,[15] for it does not console them, and only
+gives a point to the author's glory. All that is only for the sake of
+the author is worthless. _Ambitiosa recident ornamenta_.[16]
+
+
+42
+
+To call a king "Prince" is pleasing, because it diminishes his rank.
+
+
+43
+
+Certain authors, speaking of their works, say, "My book," "My
+commentary," "My history," etc. They resemble middle-class people who
+have a house of their own, and always have "My house" on their tongue.
+They would do better to say, "Our book," "Our commentary," "Our
+history," etc., because there is in them usually more of other people's
+than their own.
+
+
+44
+
+Do you wish people to believe good of you? Don't speak.
+
+
+45
+
+Languages are ciphers, wherein letters are not changed into letters, but
+words into words, so that an unknown language is decipherable.
+
+
+46
+
+A maker of witticisms, a bad character.
+
+
+47
+
+There are some who speak well and write badly. For the place and the
+audience warm them, and draw from their minds more than they think of
+without that warmth.
+
+
+48
+
+When we find words repeated in a discourse, and, in trying to correct
+them, discover that they are so appropriate that we would spoil the
+discourse, we must leave them alone. This is the test; and our attempt
+is the work of envy, which is blind, and does not see that repetition is
+not in this place a fault; for there is no general rule.
+
+
+49
+
+To mask nature and disguise her. No more king, pope, bishop--but _august
+monarch_, etc.; not Paris--_the capital of the kingdom_. There are
+places in which we ought to call Paris, Paris, and others in which we
+ought to call it the capital of the kingdom.
+
+
+50
+
+The same meaning changes with the words which express it. Meanings
+receive their dignity from words instead of giving it to them. Examples
+should be sought....
+
+
+51
+
+Sceptic, for obstinate.
+
+
+52
+
+No one calls another a Cartesian[17] but he who is one himself, a pedant
+but a pedant, a provincial but a provincial; and I would wager it was
+the printer who put it on the title of _Letters to a Provincial_.
+
+
+53
+
+A carriage _upset_ or _overturned_, according to the meaning _To spread
+abroad_ or _upset_, according to the meaning. (The argument by force of
+M. le Maitre[18] over the friar.)
+
+
+54
+
+_Miscellaneous._--A form of speech, "I should have liked to apply myself
+to that."
+
+
+55
+
+The _aperitive_ virtue of a key, the _attractive_ virtue of a hook.
+
+
+56
+
+To guess: "The part that I take in your trouble." The Cardinal[19] did
+not want to be guessed.
+
+"My mind is disquieted." _I am disquieted_ is better.
+
+
+57
+
+I always feel uncomfortable under such compliments as these: "I have
+given you a great deal of trouble," "I am afraid I am boring you," "I
+fear this is too long." We either carry our audience with us, or
+irritate them.
+
+
+58
+
+You are ungraceful: "Excuse me, pray." Without that excuse I would not
+have known there was anything amiss. "With reverence be it spoken...."
+The only thing bad is their excuse.
+
+
+59
+
+"To extinguish the torch of sedition"; too luxuriant. "The restlessness
+of his genius"; two superfluous grand words.
+
+
+
+
+SECTION II
+
+THE MISERY OF MAN WITHOUT GOD
+
+
+60
+
+_First part_: Misery of man without God.
+
+_Second part_: Happiness of man with God.
+
+Or, _First part_: That nature is corrupt. Proved by nature itself.
+
+_Second part_: That there is a Redeemer. Proved by Scripture.
+
+
+61
+
+_Order._--I might well have taken this discourse in an order like this:
+to show the vanity of all conditions of men, to show the vanity of
+ordinary lives, and then the vanity of philosophic lives, sceptics,
+stoics; but the order would not have been kept. I know a little what it
+is, and how few people understand it. No human science can keep it.
+Saint Thomas[20] did not keep it. Mathematics keep it, but they are
+useless on account of their depth.
+
+
+62
+
+_Preface to the first part._--To speak of those who have treated of the
+knowledge of self; of the divisions of Charron,[21] which sadden and
+weary us; of the confusion of Montaigne;[22] that he was quite aware of
+his want of method, and shunned it by jumping from subject to subject;
+that he sought to be fashionable.
+
+His foolish project of describing himself! And this not casually and
+against his maxims, since every one makes mistakes, but by his maxims
+themselves, and by first and chief design. For to say silly things by
+chance and weakness is a common misfortune; but to say them
+intentionally is intolerable, and to say such as that ...
+
+
+63
+
+_Montaigne._--Montaigne's faults are great. Lewd words; this is bad,
+notwithstanding Mademoiselle de Gournay.[23] Credulous; _people without
+eyes_.[24] Ignorant; _squaring the circle,[25] a greater world_.[26] His
+opinions on suicide, on death.[27] He suggests an indifference about
+salvation, _without fear and without repentance_.[28] As his book was
+not written with a religious purpose, he was not bound to mention
+religion; but it is always our duty not to turn men from it. One can
+excuse his rather free and licentious opinions on some relations of life
+(730,231)[29]; but one cannot excuse his thoroughly pagan views on
+death, for a man must renounce piety altogether, if he does not at least
+wish to die like a Christian. Now, through the whole of his book his
+only conception of death is a cowardly and effeminate one.
+
+
+64
+
+It is not in Montaigne, but in myself, that I find all that I see in
+him.
+
+
+65
+
+What good there is in Montaigne can only have been acquired with
+difficulty. The evil that is in him, I mean apart from his morality,
+could have been corrected in a moment, if he had been informed that he
+made too much of trifles and spoke too much of himself.
+
+
+66
+
+One must know oneself. If this does not serve to discover truth, it at
+least serves as a rule of life, and there is nothing better.
+
+
+67
+
+_The vanity of the sciences._--Physical science will not console me for
+the ignorance of morality in the time of affliction. But the science of
+ethics will always console me for the ignorance of the physical
+sciences.
+
+
+68
+
+Men are never taught to be gentlemen, and are taught everything else;
+and they never plume themselves so much on the rest of their knowledge
+as on knowing how to be gentlemen. They only plume themselves on knowing
+the one thing they do not know.
+
+
+69
+
+_The infinites, the mean._--When we read too fast or too slowly, we
+understand nothing.
+
+
+70
+
+_Nature_ ...--[Nature has set us so well in the centre, that if we
+change one side of the balance, we change the other also. _I act._ +Ta
+zoa trechei.+ This makes me believe that the springs in our brain are so
+adjusted that he who touches one touches also its contrary.]
+
+
+71
+
+Too much and too little wine. Give him none, he cannot find truth; give
+him too much, the same.
+
+
+72
+
+_Man's disproportion._--[This is where our innate knowledge leads us. If
+it be not true, there is no truth in man; and if it be true, he finds
+therein great cause for humiliation, being compelled to abase himself in
+one way or another. And since he cannot exist without this knowledge, I
+wish that, before entering on deeper researches into nature, he would
+consider her both seriously and at leisure, that he would reflect upon
+himself also, and knowing what proportion there is....] Let man then
+contemplate the whole of nature in her full and grand majesty, and turn
+his vision from the low objects which surround him. Let him gaze on that
+brilliant light, set like an eternal lamp to illumine the universe; let
+the earth appear to him a point in comparison with the vast circle
+described by the sun; and let him wonder at the fact that this vast
+circle is itself but a very fine point in comparison with that described
+by the stars in their revolution round the firmament. But if our view be
+arrested there, let our imagination pass beyond; it will sooner exhaust
+the power of conception than nature that of supplying material for
+conception. The whole visible world is only an imperceptible atom in the
+ample bosom of nature. No idea approaches it. We may enlarge our
+conceptions beyond all imaginable space; we only produce atoms in
+comparison with the reality of things. It is an infinite sphere, the
+centre of which is everywhere, the circumference nowhere.[30] In short
+it is the greatest sensible mark of the almighty power of God, that
+imagination loses itself in that thought.
+
+Returning to himself, let man consider what he is in comparison with all
+existence; let him regard himself as lost in this remote corner of
+nature; and from the little cell in which he finds himself lodged, I
+mean the universe, let him estimate at their true value the earth,
+kingdoms, cities, and himself. What is a man in the Infinite?
+
+But to show him another prodigy equally astonishing, let him examine the
+most delicate things he knows. Let a mite be given him, with its minute
+body and parts incomparably more minute, limbs with their joints, veins
+in the limbs, blood in the veins, humours in the blood, drops in the
+humours, vapours in the drops. Dividing these last things again, let him
+exhaust his powers of conception, and let the last object at which he
+can arrive be now that of our discourse. Perhaps he will think that here
+is the smallest point in nature. I will let him see therein a new abyss.
+I will paint for him not only the visible universe, but all that he can
+conceive of nature's immensity in the womb of this abridged atom. Let
+him see therein an infinity of universes, each of which has its
+firmament, its planets, its earth, in the same proportion as in the
+visible world; in each earth animals, and in the last mites, in which he
+will find again all that the first had, finding still in these others
+the same thing without end and without cessation. Let him lose himself
+in wonders as amazing in their littleness as the others in their
+vastness. For who will not be astounded at the fact that our body, which
+a little while ago was imperceptible in the universe, itself
+imperceptible in the bosom of the whole, is now a colossus, a world, or
+rather a whole, in respect of the nothingness which we cannot reach? He
+who regards himself in this light will be afraid of himself, and
+observing himself sustained in the body given him by nature between
+those two abysses of the Infinite and Nothing, will tremble at the sight
+of these marvels; and I think that, as his curiosity changes into
+admiration, he will be more disposed to contemplate them in silence than
+to examine them with presumption.
+
+For in fact what is man in nature? A Nothing in comparison with the
+Infinite, an All in comparison with the Nothing, a mean between nothing
+and everything. Since he is infinitely removed from comprehending the
+extremes, the end of things and their beginning are hopelessly hidden
+from him in an impenetrable secret, he is equally incapable of seeing
+the Nothing from which he was made, and the Infinite in which he is
+swallowed up.
+
+What will he do then, but perceive the appearance of the middle of
+things, in an eternal despair of knowing either their beginning or their
+end. All things proceed from the Nothing, and are borne towards the
+Infinite. Who will follow these marvellous processes? The Author of
+these wonders understands them. None other can do so.
+
+Through failure to contemplate these Infinites, men have rashly rushed
+into the examination of nature, as though they bore some proportion to
+her. It is strange that they have wished to understand the beginnings of
+things, and thence to arrive at the knowledge of the whole, with a
+presumption as infinite as their object. For surely this design cannot
+be formed without presumption or without a capacity infinite like
+nature.
+
+If we are well informed, we understand that, as nature has graven her
+image and that of her Author on all things, they almost all partake of
+her double infinity. Thus we see that all the sciences are infinite in
+the extent of their researches. For who doubts that geometry, for
+instance, has an infinite infinity of problems to solve? They are also
+infinite in the multitude and fineness of their premises; for it is
+clear that those which are put forward as ultimate are not
+self-supporting, but are based on others which, again having others for
+their support, do not permit of finality. But we represent some as
+ultimate for reason, in the same way as in regard to material objects we
+call that an indivisible point beyond which our senses can no longer
+perceive anything, although by its nature it is infinitely divisible.
+
+Of these two Infinites of science, that of greatness is the most
+palpable, and hence a few persons have pretended to know all things. "I
+will speak of the whole,"[31] said Democritus.
+
+But the infinitely little is the least obvious. Philosophers have much
+oftener claimed to have reached it, and it is here they have all
+stumbled. This has given rise to such common titles as _First
+Principles_, _Principles of Philosophy_,[32] and the like, as
+ostentatious in fact, though not in appearance, as that one which blinds
+us, _De omni scibili_.[33]
+
+We naturally believe ourselves far more capable of reaching the centre
+of things than of embracing their circumference. The visible extent of
+the world visibly exceeds us; but as we exceed little things, we think
+ourselves more capable of knowing them. And yet we need no less capacity
+for attaining the Nothing than the All. Infinite capacity is required
+for both, and it seems to me that whoever shall have understood the
+ultimate principles of being might also attain to the knowledge of the
+Infinite. The one depends on the other, and one leads to the other.
+These extremes meet and reunite by force of distance, and find each
+other in God, and in God alone.
+
+Let us then take our compass; we are something, and we are not
+everything. The nature of our existence hides from us the knowledge of
+first beginnings which are born of the Nothing; and the littleness of
+our being conceals from us the sight of the Infinite.
+
+Our intellect holds the same position in the world of thought as our
+body occupies in the expanse of nature.
+
+Limited as we are in every way, this state which holds the mean between
+two extremes is present in all our impotence. Our senses perceive no
+extreme. Too much sound deafens us; too much light dazzles us; too great
+distance or proximity hinders our view. Too great length and too great
+brevity of discourse tend to obscurity; too much truth is paralysing (I
+know some who cannot understand that to take four from nothing leaves
+nothing). First principles are too self-evident for us; too much
+pleasure disagrees with us. Too many concords are annoying in music; too
+many benefits irritate us; we wish to have the wherewithal to over-pay
+our debts. _Beneficia eo usque laeta sunt dum videntur exsolvi posse; ubi
+multum antevenere, pro gratia odium redditur._[34] We feel neither
+extreme heat nor extreme cold. Excessive qualities are prejudicial to us
+and not perceptible by the senses; we do not feel but suffer them.
+Extreme youth and extreme age hinder the mind, as also too much and too
+little education. In short, extremes are for us as though they were not,
+and we are not within their notice. They escape us, or we them.
+
+This is our true state; this is what makes us incapable of certain
+knowledge and of absolute ignorance. We sail within a vast sphere, ever
+drifting in uncertainty, driven from end to end. When we think to attach
+ourselves to any point and to fasten to it, it wavers and leaves us; and
+if we follow it, it eludes our grasp, slips past us, and vanishes for
+ever. Nothing stays for us. This is our natural condition, and yet most
+contrary to our inclination; we burn with desire to find solid ground
+and an ultimate sure foundation whereon to build a tower reaching to the
+Infinite. But our whole groundwork cracks, and the earth opens to
+abysses.
+
+Let us therefore not look for certainty and stability. Our reason is
+always deceived by fickle shadows; nothing can fix the finite between
+the two Infinites, which both enclose and fly from it.
+
+If this be well understood, I think that we shall remain at rest, each
+in the state wherein nature has placed him. As this sphere which has
+fallen to us as our lot is always distant from either extreme, what
+matters it that man should have a little more knowledge of the universe?
+If he has it, he but gets a little higher. Is he not always infinitely
+removed from the end, and is not the duration of our life equally
+removed from eternity, even if it lasts ten years longer?
+
+In comparison with these Infinites all finites are equal, and I see no
+reason for fixing our imagination on one more than on another. The only
+comparison which we make of ourselves to the finite is painful to us.
+
+If man made himself the first object of study, he would see how
+incapable he is of going further. How can a part know the whole? But he
+may perhaps aspire to know at least the parts to which he bears some
+proportion. But the parts of the world are all so related and linked to
+one another, that I believe it impossible to know one without the other
+and without the whole.
+
+Man, for instance, is related to all he knows. He needs a place wherein
+to abide, time through which to live, motion in order to live, elements
+to compose him, warmth and food to nourish him, air to breathe. He sees
+light; he feels bodies; in short, he is in a dependent alliance with
+everything. To know man, then, it is necessary to know how it happens
+that he needs air to live, and, to know the air, we must know how it is
+thus related to the life of man, etc. Flame cannot exist without air;
+therefore to understand the one, we must understand the other.
+
+Since everything then is cause and effect, dependent and supporting,
+mediate and immediate, and all is held together by a natural though
+imperceptible chain, which binds together things most distant and most
+different, I hold it equally impossible to know the parts without
+knowing the whole, and to know the whole without knowing the parts in
+detail.
+
+[The eternity of things in itself or in God must also astonish our
+brief duration. The fixed and constant immobility of nature, in
+comparison with the continual change which goes on within us, must have
+the same effect.]
+
+And what completes our incapability of knowing things, is the fact that
+they are simple, and that we are composed of two opposite natures,
+different in kind, soul and body. For it is impossible that our rational
+part should be other than spiritual; and if any one maintain that we are
+simply corporeal, this would far more exclude us from the knowledge of
+things, there being nothing so inconceivable as to say that matter knows
+itself. It is impossible to imagine how it should know itself.
+
+So if we are simply material, we can know nothing at all; and if we are
+composed of mind and matter, we cannot know perfectly things which are
+simple, whether spiritual or corporeal. Hence it comes that almost all
+philosophers have confused ideas of things, and speak of material things
+in spiritual terms, and of spiritual things in material terms. For they
+say boldly that bodies have a tendency to fall, that they seek after
+their centre, that they fly from destruction, that they fear the void,
+that they have inclinations, sympathies, antipathies, all of which
+attributes pertain only to mind. And in speaking of minds, they consider
+them as in a place, and attribute to them movement from one place to
+another; and these are qualities which belong only to bodies.
+
+Instead of receiving the ideas of these things in their purity, we
+colour them with our own qualities, and stamp with our composite being
+all the simple things which we contemplate.
+
+Who would not think, seeing us compose all things of mind and body, but
+that this mixture would be quite intelligible to us? Yet it is the very
+thing we least understand. Man is to himself the most wonderful object
+in nature; for he cannot conceive what the body is, still less what the
+mind is, and least of all how a body should be united to a mind. This is
+the consummation of his difficulties, and yet it is his very being.
+_Modus quo corporibus adhaerent spiritus comprehendi ab hominibus non
+potest, et hoc tamen homo est_.[35] Finally, to complete the proof of
+our weakness, I shall conclude with these two considerations....
+
+
+73
+
+[But perhaps this subject goes beyond the capacity of reason. Let us
+therefore examine her solutions to problems within her powers. If there
+be anything to which her own interest must have made her apply herself
+most seriously, it is the inquiry into her own sovereign good. Let us
+see, then, wherein these strong and clear-sighted souls have placed it,
+and whether they agree.
+
+One says that the sovereign good consists in virtue, another in
+pleasure, another in the knowledge of nature, another in truth, _Felix
+qui potuit rerum cognoscere causas_,[36] another in total ignorance,
+another in indolence, others in disregarding appearances, another in
+wondering at nothing, _nihil admirari prope res una quae possit facere et
+servare beatum_,[37] and the true sceptics in their indifference, doubt,
+and perpetual suspense, and others, wiser, think to find a better
+definition. We are well satisfied.
+
+_To transpose after the laws to the following title._
+
+We must see if this fine philosophy have gained nothing certain from so
+long and so intent study; perhaps at least the soul will know itself.
+Let us hear the rulers of the world on this subject. What have they
+thought of her substance? 394.[38] Have they been more fortunate in
+locating her? 395.[39] What have they found out about her origin,
+duration, and departure? 399.[40]
+
+Is then the soul too noble a subject for their feeble lights? Let us
+then abase her to matter and see if she knows whereof is made the very
+body which she animates, and those others which she contemplates and
+moves at her will. What have those great dogmatists, who are ignorant of
+nothing, known of this matter? _Harum sententiarum_,[41] 393.
+
+This would doubtless suffice, if reason were reasonable. She is
+reasonable enough to admit that she has been unable to find anything
+durable, but she does not yet despair of reaching it; she is as ardent
+as ever in this search, and is confident she has within her the
+necessary powers for this conquest. We must therefore conclude, and,
+after having examined her powers in their effects, observe them in
+themselves, and see if she has a nature and a grasp capable of laying
+hold of the truth.]
+
+
+74
+
+A letter _On the Foolishness of Human Knowledge and Philosophy_.
+
+This letter before _Diversion_.
+
+_Felix qui potuit ... Nihil admirari._[42]
+
+280 kinds of sovereign good in Montaigne.[43]
+
+
+75
+
+Part I, 1, 2, c. 1, section 4.[44]
+
+[_Probability._--It will not be difficult to put the case a stage lower,
+and make it appear ridiculous. To begin at the very beginning.] What is
+more absurd than to say that lifeless bodies have passions, fears,
+hatreds--that insensible bodies, lifeless and incapable of life, have
+passions which presuppose at least a sensitive soul to feel them, nay
+more, that the object of their dread is the void? What is there in the
+void that could make them afraid? Nothing is more shallow and
+ridiculous. This is not all; it is said that they have in themselves a
+source of movement to shun the void. Have they arms, legs, muscles,
+nerves?
+
+
+76
+
+To write against those who made too profound a study of science:
+Descartes.
+
+
+77
+
+I cannot forgive Descartes. In all his philosophy he would have been
+quite willing to dispense with God. But he had to make Him give a fillip
+to set the world in motion; beyond this, he has no further need of God.
+
+
+78
+
+Descartes useless and uncertain.
+
+
+79
+
+[_Descartes._--We must say summarily: "This is made by figure and
+motion," for it is true. But to say what these are, and to compose the
+machine, is ridiculous. For it is useless, uncertain, and painful. And
+were it true, we do not think all philosophy is worth one hour of pain.]
+
+
+80
+
+How comes it that a cripple does not offend us, but that a fool
+does?[45] Because a cripple recognises that we walk straight, whereas a
+fool declares that it is we who are silly; if it were not so, we should
+feel pity and not anger.
+
+Epictetus[46] asks still more strongly: "Why are we not angry if we are
+told that we have a headache, and why are we angry if we are told that
+we reason badly, or choose wrongly?" The reason is that we are quite
+certain that we have not a headache, or are not lame, but we are not so
+sure that we make a true choice. So having assurance only because we see
+with our whole sight, it puts us into suspense and surprise when another
+with his whole sight sees the opposite, and still more so when a
+thousand others deride our choice. For we must prefer our own lights to
+those of so many others, and that is bold and difficult. There is never
+this contradiction in the feelings towards a cripple.
+
+
+81
+
+It is natural for the mind to believe, and for the will to love;[47] so
+that, for want of true objects, they must attach themselves to false.
+
+
+82
+
+_Imagination._[48]--It is that deceitful part in man, that mistress of
+error and falsity, the more deceptive that she is not always so; for she
+would be an infallible rule of truth, if she were an infallible rule of
+falsehood. But being most generally false, she gives no sign of her
+nature, impressing the same character on the true and the false.
+
+I do not speak of fools, I speak of the wisest men; and it is among them
+that the imagination has the great gift of persuasion. Reason protests
+in vain; it cannot set a true value on things.
+
+This arrogant power, the enemy of reason, who likes to rule and dominate
+it, has established in man a second nature to show how all-powerful she
+is. She makes men happy and sad, healthy and sick, rich and poor; she
+compels reason to believe, doubt, and deny; she blunts the senses, or
+quickens them; she has her fools and sages; and nothing vexes us more
+than to see that she fills her devotees with a satisfaction far more
+full and entire than does reason. Those who have a lively imagination
+are a great deal more pleased with themselves than the wise can
+reasonably be. They look down upon men with haughtiness; they argue with
+boldness and confidence, others with fear and diffidence; and this
+gaiety of countenance often gives them the advantage in the opinion of
+the hearers, such favour have the imaginary wise in the eyes of judges
+of like nature. Imagination cannot make fools wise; but she can make
+them happy, to the envy of reason which can only make its friends
+miserable; the one covers them with glory, the other with shame.
+
+What but this faculty of imagination dispenses reputation, awards
+respect and veneration to persons, works, laws, and the great? How
+insufficient are all the riches of the earth without her consent!
+
+Would you not say that this magistrate, whose venerable age commands the
+respect of a whole people, is governed by pure and lofty reason, and
+that he judges causes according to their true nature without considering
+those mere trifles which only affect the imagination of the weak? See
+him go to sermon, full of devout zeal, strengthening his reason with the
+ardour of his love. He is ready to listen with exemplary respect. Let
+the preacher appear, and let nature have given him a hoarse voice or a
+comical cast of countenance, or let his barber have given him a bad
+shave, or let by chance his dress be more dirtied than usual, then
+however great the truths he announces. I wager our senator loses his
+gravity.
+
+If the greatest philosopher in the world find himself upon a plank wider
+than actually necessary, but hanging over a precipice, his imagination
+will prevail, though his reason convince him of his safety.[49] Many
+cannot bear the thought without a cold sweat. I will not state all its
+effects.
+
+Every one knows that the sight of cats or rats, the crushing of a coal,
+etc. may unhinge the reason. The tone of voice affects the wisest, and
+changes the force of a discourse or a poem.
+
+Love or hate alters the aspect of justice. How much greater confidence
+has an advocate, retained with a large fee, in the justice of his cause!
+How much better does his bold manner make his case appear to the judges,
+deceived as they are by appearances! How ludicrous is reason, blown with
+a breath in every direction!
+
+I should have to enumerate almost every action of men who scarce waver
+save under her assaults. For reason has been obliged to yield, and the
+wisest reason takes as her own principles those which the imagination of
+man has everywhere rashly introduced. [He who would follow reason only
+would be deemed foolish by the generality of men. We must judge by the
+opinion of the majority of mankind. Because it has pleased them, we must
+work all day for pleasures seen to be imaginary; and after sleep has
+refreshed our tired reason, we must forthwith start up and rush after
+phantoms, and suffer the impressions of this mistress of the world. This
+is one of the sources of error, but it is not the only one.]
+
+Our magistrates have known well this mystery. Their red robes, the
+ermine in which they wrap themselves like furry cats,[50] the courts in
+which they administer justice, the _fleurs-de-lis_, and all such august
+apparel were necessary; if the physicians had not their cassocks and
+their mules, if the doctors had not their square caps and their robes
+four times too wide, they would never have duped the world, which cannot
+resist so original an appearance. If magistrates had true justice, and
+if physicians had the true art of healing, they would have no occasion
+for square caps; the majesty of these sciences would of itself be
+venerable enough. But having only imaginary knowledge, they must employ
+those silly tools that strike the imagination with which they have to
+deal; and thereby in fact they inspire respect. Soldiers alone are not
+disguised in this manner, because indeed their part is the most
+essential; they establish themselves by force, the others by show.
+
+Therefore our kings seek out no disguises. They do not mask themselves
+in extraordinary costumes to appear such; but they are accompanied by
+guards and halberdiers. Those armed and red-faced puppets who have hands
+and power for them alone, those trumpets and drums which go before them,
+and those legions round about them, make the stoutest tremble. They have
+not dress only, they have might. A very refined reason is required to
+regard as an ordinary man the Grand Turk, in his superb seraglio,
+surrounded by forty thousand janissaries.
+
+We cannot even see an advocate in his robe and with his cap on his head,
+without a favourable opinion of his ability. The imagination disposes of
+everything; it makes beauty, justice, and happiness, which is everything
+in the world. I should much like to see an Italian work, of which I only
+know the title, which alone is worth many books, _Della opinione regina
+del mondo_.[51] I approve of the book without knowing it, save the evil
+in it, if any. These are pretty much the effects of that deceptive
+faculty, which seems to have been expressly given us to lead us into
+necessary error. We have, however, many other sources of error.
+
+Not only are old impressions capable of misleading us; the charms of
+novelty have the same power. Hence arise all the disputes of men, who
+taunt each other either with following the false impressions of
+childhood or with running rashly after the new. Who keeps the due mean?
+Let him appear and prove it. There is no principle, however natural to
+us from infancy, which may not be made to pass for a false impression
+either of education or of sense.
+
+"Because," say some, "you have believed from childhood that a box was
+empty when you saw nothing in it, you have believed in the possibility
+of a vacuum. This is an illusion of your senses, strengthened by custom,
+which science must correct." "Because," say others, "you have been
+taught at school that there is no vacuum, you have perverted your common
+sense which clearly comprehended it, and you must correct this by
+returning to your first state." Which has deceived you, your senses or
+your education?
+
+We have another source of error in diseases.[52] They spoil the judgment
+and the senses; and if the more serious produce a sensible change, I do
+not doubt that slighter ills produce a proportionate impression.
+
+Our own interest is again a marvellous instrument for nicely putting out
+our eyes. The justest man in the world is not allowed to be judge in his
+own cause; I know some who, in order not to fall into this self-love,
+have been perfectly unjust out of opposition. The sure way of losing a
+just cause has been to get it recommended to these men by their near
+relatives.
+
+Justice and truth are two such subtle points, that our tools are too
+blunt to touch them accurately. If they reach the point, they either
+crush it, or lean all round, more on the false than on the true.
+
+[Man is so happily formed that he has no ... good of the true, and
+several excellent of the false. Let us now see how much.... But the most
+powerful cause of error is the war existing between the senses and
+reason.]
+
+
+83
+
+_We must thus begin the chapter on the deceptive powers._ Man is only a
+subject full of error, natural and ineffaceable, without grace. Nothing
+shows him the truth. Everything deceives him. These two sources of
+truth, reason and the senses, besides being both wanting in sincerity,
+deceive each other in turn. The senses mislead the reason with false
+appearances, and receive from reason in their turn the same trickery
+which they apply to her; reason has her revenge. The passions of the
+soul trouble the senses, and make false impressions upon them. They
+rival each other in falsehood and deception.[53]
+
+But besides those errors which arise accidentally and through lack of
+intelligence, with these heterogeneous faculties ...
+
+
+84
+
+The imagination enlarges little objects so as to fill our souls with a
+fantastic estimate; and, with rash insolence, it belittles the great to
+its own measure, as when talking of God.
+
+
+85
+
+Things which have most hold on us, as the concealment of our few
+possessions, are often a mere nothing. It is a nothing which our
+imagination magnifies into a mountain. Another turn of the imagination
+would make us discover this without difficulty.
+
+
+86
+
+[My fancy makes me hate a croaker, and one who pants when eating. Fancy
+has great weight. Shall we profit by it? Shall we yield to this weight
+because it is natural? No, but by resisting it ...]
+
+
+87
+
+_Nae iste magno conatu magnas nugas dixerit.[54]
+
+Quasi quidquam infelicius sit homini cui sua figmenta dominantur._[55]
+(Plin.)
+
+
+88
+
+Children who are frightened at the face they have blackened are but
+children. But how shall one who is so weak in his childhood become
+really strong when he grows older? We only change our fancies. All that
+is made perfect by progress perishes also by progress. All that has been
+weak can never become absolutely strong. We say in vain, "He has grown,
+he has changed"; he is also the same.
+
+
+89
+
+Custom is our nature. He who is accustomed to the faith believes in it,
+can no longer fear hell, and believes in nothing else. He who is
+accustomed to believe that the king is terrible ... etc. Who doubts then
+that our soul, being accustomed to see number, space, motion, believes
+that and nothing else?
+
+
+90
+
+_Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non
+viderit, id si evenerit, ostentum esse censet._[56] (Cic. 583.)
+
+
+91
+
+_Spongia solis._[57]--When we see the same effect always recur, we infer
+a natural necessity in it, as that there will be a to-morrow, etc. But
+nature often deceives us, and does not subject herself to her own rules.
+
+
+92
+
+What are our natural principles but principles of custom? In children
+they are those which they have received from the habits of their
+fathers, as hunting in animals. A different custom will cause different
+natural principles. This is seen in experience; and if there are some
+natural principles ineradicable by custom, there are also some customs
+opposed to nature, ineradicable by nature, or by a second custom. This
+depends on disposition.
+
+
+93
+
+Parents fear lest the natural love of their children may fade away. What
+kind of nature is that which is subject to decay? Custom is a second
+nature which destroys the former.[58] But what is nature? For is custom
+not natural? I am much afraid that nature is itself only a first custom,
+as custom is a second nature.
+
+
+94
+
+The nature of man is wholly natural, _omne animal_.[59]
+
+There is nothing he may not make natural; there is nothing natural he
+may not lose.
+
+
+95
+
+Memory, joy, are intuitions; and even mathematical propositions become
+intuitions, for education produces natural intuitions, and natural
+intuitions are erased by education.
+
+
+96
+
+When we are accustomed to use bad reasons for proving natural effects,
+we are not willing to receive good reasons when they are discovered. An
+example may be given from the circulation of the blood as a reason why
+the vein swells below the ligature.
+
+
+97
+
+The most important affair in life is the choice of a calling; chance
+decides it. Custom makes men masons, soldiers, slaters. "He is a good
+slater," says one, and, speaking of soldiers, remarks, "They are perfect
+fools." But others affirm, "There is nothing great but war, the rest of
+men are good for nothing." We choose our callings according as we hear
+this or that praised or despised in our childhood, for we naturally love
+truth and hate folly. These words move us; the only error is in their
+application. So great is the force of custom that out of those whom
+nature has only made men, are created all conditions of men. For some
+districts are full of masons, others of soldiers, etc. Certainly nature
+is not so uniform. It is custom then which does this, for it constrains
+nature. But sometimes nature gains the ascendancy, and preserves man's
+instinct, in spite of all custom, good or bad.
+
+
+98
+
+_Bias leading to error._--It is a deplorable thing to see all men
+deliberating on means alone, and not on the end. Each thinks how he will
+acquit himself in his condition; but as for the choice of condition, or
+of country, chance gives them to us.
+
+It is a pitiable thing to see so many Turks, heretics, and infidels
+follow the way of their fathers for the sole reason that each has been
+imbued with the prejudice that it is the best. And that fixes for each
+man his conditions of locksmith, soldier, etc.
+
+Hence savages care nothing for Providence.[60]
+
+
+99
+
+There is an universal and essential difference between the actions of
+the will and all other actions.
+
+The will is one of the chief factors in belief, not that it creates
+belief, but because things are true or false according to the aspect in
+which we look at them. The will, which prefers one aspect to another,
+turns away the mind from considering the qualities of all that it does
+not like to see; and thus the mind, moving in accord with the will,
+stops to consider the aspect which it likes, and so judges by what it
+sees.
+
+
+100
+
+_Self-love._--The nature of self-love and of this human Ego is to love
+self only and consider self only. But what will man do? He cannot
+prevent this object that he loves from being full of faults and wants.
+He wants to be great, and he sees himself small. He wants to be happy,
+and he sees himself miserable. He wants to be perfect, and he sees
+himself full of imperfections. He wants to be the object of love and
+esteem among men, and he sees that his faults merit only their hatred
+and contempt. This embarrassment in which he finds himself produces in
+him the most unrighteous and criminal passion that can be imagined; for
+he conceives a mortal enmity against that truth which reproves him, and
+which convinces him of his faults. He would annihilate it, but, unable
+to destroy it in its essence, he destroys it as far as possible in his
+own knowledge and in that of others; that is to say, he devotes all his
+attention to hiding his faults both from others and from himself, and he
+cannot endure either that others should point them out to him, or that
+they should see them.
+
+Truly it is an evil to be full of faults; but it is a still greater evil
+to be full of them, and to be unwilling to recognise them, since that is
+to add the further fault of a voluntary illusion. We do not like others
+to deceive us; we do not think it fair that they should be held in
+higher esteem by us than they deserve; it is not then fair that we
+should deceive them, and should wish them to esteem us more highly than
+we deserve.
+
+Thus, when they discover only the imperfections and vices which we
+really have, it is plain they do us no wrong, since it is not they who
+cause them; they rather do us good, since they help us to free ourselves
+from an evil, namely, the ignorance of these imperfections. We ought not
+to be angry at their knowing our faults and despising us; it is but
+right that they should know us for what we are, and should despise us,
+if we are contemptible.
+
+Such are the feelings that would arise in a heart full of equity and
+justice. What must we say then of our own heart, when we see in it a
+wholly different disposition? For is it not true that we hate truth and
+those who tell it us, and that we like them to be deceived in our
+favour, and prefer to be esteemed by them as being other than what we
+are in fact? One proof of this makes me shudder. The Catholic religion
+does not bind us to confess our sins indiscriminately to everybody; it
+allows them to remain hidden from all other men save one, to whom she
+bids us reveal the innermost recesses of our heart, and show ourselves
+as we are. There is only this one man in the world whom she orders us to
+undeceive, and she binds him to an inviolable secrecy, which makes this
+knowledge to him as if it were not. Can we imagine anything more
+charitable and pleasant? And yet the corruption of man is such that he
+finds even this law harsh; and it is one of the main reasons which has
+caused a great part of Europe to rebel against the Church.[61]
+
+How unjust and unreasonable is the heart of man, which feels it
+disagreeable to be obliged to do in regard to one man what in some
+measure it were right to do to all men! For is it right that we should
+deceive men?
+
+There are different degrees in this aversion to truth; but all may
+perhaps be said to have it in some degree, because it is inseparable
+from self-love. It is this false delicacy which makes those who are
+under the necessity of reproving others choose so many windings and
+middle courses to avoid offence. They must lessen our faults, appear to
+excuse them, intersperse praises and evidence of love and esteem.
+Despite all this, the medicine does not cease to be bitter to self-love.
+It takes as little as it can, always with disgust, and often with a
+secret spite against those who administer it.
+
+Hence it happens that if any have some interest in being loved by us,
+they are averse to render us a service which they know to be
+disagreeable. They treat us as we wish to be treated. We hate the truth,
+and they hide it from us. We desire flattery, and they flatter us. We
+like to be deceived, and they deceive us.
+
+So each degree of good fortune which raises us in the world removes us
+farther from truth, because we are most afraid of wounding those whose
+affection is most useful and whose dislike is most dangerous. A prince
+may be the byword of all Europe, and he alone will know nothing of it. I
+am not astonished. To tell the truth is useful to those to whom it is
+spoken, but disadvantageous to those who tell it, because it makes them
+disliked. Now those who live with princes love their own interests more
+than that of the prince whom they serve; and so they take care not to
+confer on him a benefit so as to injure themselves.
+
+This evil is no doubt greater and more common among the higher classes;
+but the lower are not exempt from it, since there is always some
+advantage in making men love us. Human life is thus only a perpetual
+illusion; men deceive and flatter each other. No one speaks of us in our
+presence as he does of us in our absence. Human society is founded on
+mutual deceit; few friendships would endure if each knew what his friend
+said of him in his absence, although he then spoke in sincerity and
+without passion.
+
+Man is then only disguise, falsehood, and hypocrisy, both in himself and
+in regard to others. He does not wish any one to tell him the truth; he
+avoids telling it to others, and all these dispositions, so removed from
+justice and reason, have a natural root in his heart.
+
+
+101
+
+I set it down as a fact that if all men knew what each said of the
+other, there would not be four friends in the world. This is apparent
+from the quarrels which arise from the indiscreet tales told from time
+to time. [I say, further, all men would be ...]
+
+
+102
+
+Some vices only lay hold of us by means of others, and these, like
+branches, fall on removal of the trunk.
+
+
+103
+
+The example of Alexander's chastity[62] has not made so many continent
+as that of his drunkenness has made intemperate. It is not shameful not
+to be as virtuous as he, and it seems excusable to be no more vicious.
+We do not believe ourselves to be exactly sharing in the vices of the
+vulgar, when we see that we are sharing in those of great men; and yet
+we do not observe that in these matters they are ordinary men. We hold
+on to them by the same end by which they hold on to the rabble; for,
+however exalted they are, they are still united at some point to the
+lowest of men. They are not suspended in the air, quite removed from our
+society. No, no; if they are greater than we, it is because their heads
+are higher; but their feet are as low as ours. They are all on the same
+level, and rest on the same earth; and by that extremity they are as low
+as we are, as the meanest folk, as infants, and as the beasts.
+
+
+104
+
+When our passion leads us to do something, we forget our duty; for
+example, we like a book and read it, when we ought to be doing something
+else. Now, to remind ourselves of our duty, we must set ourselves a task
+we dislike; we then plead that we have something else to do, and by this
+means remember our duty.
+
+
+105
+
+How difficult it is to submit anything to the judgment of another,
+without prejudicing his judgment by the manner in which we submit it!
+If we say, "I think it beautiful," "I think it obscure," or the like, we
+either entice the imagination into that view, or irritate it to the
+contrary. It is better to say nothing; and then the other judges
+according to what really is, that is to say, according as it then is,
+and according as the other circumstances, not of our making, have placed
+it. But we at least shall have added nothing, unless it be that silence
+also produces an effect, according to the turn and the interpretation
+which the other will be disposed to give it, or as he will guess it from
+gestures or countenance, or from the tone of the voice, if he is a
+physiognomist. So difficult is it not to upset a judgment from its
+natural place, or, rather, so rarely is it firm and stable!
+
+
+106
+
+By knowing each man's ruling passion, we are sure of pleasing him; and
+yet each has his fancies, opposed to his true good, in the very idea
+which he has of the good. It is a singularly puzzling fact.
+
+
+107
+
+_Lustravit lampade terras._[63]--The weather and my mood have little
+connection. I have my foggy and my fine days within me; my prosperity or
+misfortune has little to do with the matter. I sometimes struggle
+against luck, the glory of mastering it makes me master it gaily;
+whereas I am sometimes surfeited in the midst of good fortune.
+
+
+108
+
+Although people may have no interest in what they are saying, we must
+not absolutely conclude from this that they are not lying; for there are
+some people who lie for the mere sake of lying.
+
+
+109
+
+When we are well we wonder what we would do if we were ill, but when we
+are ill we take medicine cheerfully; the illness persuades us to do so.
+We have no longer the passions and desires for amusements and promenades
+which health gave to us, but which are incompatible with the necessities
+of illness. Nature gives us, then, passions and desires suitable to our
+present state.[64] We are only troubled by the fears which we, and not
+nature, give ourselves, for they add to the state in which we are the
+passions of the state in which we are not.
+
+As nature makes us always unhappy in every state, our desires picture to
+us a happy state; because they add to the state in which we are the
+pleasures of the state in which we are not. And if we attained to these
+pleasures, we should not be happy after all; because we should have
+other desires natural to this new state.
+
+We must particularise this general proposition....
+
+
+110
+
+The consciousness of the falsity of present pleasures, and the ignorance
+of the vanity of absent pleasures, cause inconstancy.
+
+
+111
+
+_Inconstancy._--We think we are playing on ordinary organs when playing
+upon man. Men are organs, it is true, but, odd, changeable, variable
+[with pipes not arranged in proper order. Those who only know how to
+play on ordinary organs] will not produce harmonies on these. We must
+know where [_the keys_] are.
+
+
+112
+
+_Inconstancy._--Things have different qualities, and the soul different
+inclinations; for nothing is simple which is presented to the soul, and
+the soul never presents itself simply to any object. Hence it comes that
+we weep and laugh at the same thing.
+
+
+113
+
+_Inconstancy and oddity._--To live only by work, and to rule over the
+most powerful State in the world, are very opposite things. They are
+united in the person of the great Sultan of the Turks.
+
+
+114
+
+Variety is as abundant as all tones of the voice, all ways of walking,
+coughing, blowing the nose, sneezing. We distinguish vines by their
+fruit, and call them the Condrien, the Desargues, and such and such a
+stock. Is this all? Has a vine ever produced two bunches exactly the
+same, and has a bunch two grapes alike? etc.
+
+I can never judge of the same thing exactly in the same way. I cannot
+judge of my work, while doing it. I must do as the artists, stand at a
+distance, but not too far. How far, then? Guess.
+
+
+115
+
+_Variety._--Theology is a science, but at the same time how many
+sciences? A man is a whole; but if we dissect him, will he be the head,
+the heart, the stomach, the veins, each vein, each portion of a vein,
+the blood, each humour in the blood?
+
+A town, a country-place, is from afar a town and a country-place. But,
+as we draw near, there are houses, trees, tiles, leaves, grass, ants,
+limbs of ants, in infinity. All this is contained under the name of
+country-place.
+
+
+116
+
+_Thoughts._--All is one, all is different. How many natures exist in
+man? How many vocations? And by what chance does each man ordinarily
+choose what he has heard praised? A well-turned heel.
+
+
+117
+
+_The heel of a slipper._--"Ah! How well this is turned! Here is a clever
+workman! How brave is this soldier!" This is the source of our
+inclinations, and of the choice of conditions. "How much this man
+drinks! How little that one!" This makes people sober or drunk,
+soldiers, cowards, etc.
+
+
+118
+
+Chief talent, that which rules the rest.
+
+
+119
+
+Nature imitates herself. A seed sown in good ground brings forth fruit.
+A principle, instilled into a good mind, brings forth fruit. Numbers
+imitate space, which is of a different nature.
+
+All is made and led by the same master, root, branches, and fruits;
+principles and consequences.
+
+
+120
+
+[Nature diversifies and imitates; art imitates and diversifies.]
+
+
+121
+
+Nature always begins the same things again, the years, the days, the
+hours; in like manner spaces and numbers follow each other from
+beginning to end. Thus is made a kind of infinity and eternity. Not that
+anything in all this is infinite and eternal, but these finite realities
+are infinitely multiplied. Thus it seems to me to be only the number
+which multiplies them that is infinite.
+
+
+122
+
+Time heals griefs and quarrels, for we change and are no longer the same
+persons. Neither the offender nor the offended are any more themselves.
+It is like a nation which we have provoked, but meet again after two
+generations. They are still Frenchmen, but not the same.
+
+
+123
+
+He no longer loves the person whom he loved ten years ago. I quite
+believe it. She is no longer the same, nor is he. He was young, and she
+also; she is quite different. He would perhaps love her yet, if she were
+what she was then.
+
+
+124
+
+We view things not only from different sides, but with different eyes;
+we have no wish to find them alike.
+
+
+125
+
+_Contraries._--Man is naturally credulous and incredulous, timid and
+rash.
+
+
+126
+
+Description of man: dependency, desire of independence, need.
+
+
+127
+
+Condition of man: inconstancy, weariness, unrest.
+
+
+128
+
+The weariness which is felt by us in leaving pursuits to which we are
+attached. A man dwells at home with pleasure; but if he sees a woman who
+charms him, or if he enjoys himself in play for five or six days, he is
+miserable if he returns to his former way of living. Nothing is more
+common than that.
+
+
+129
+
+Our nature consists in motion; complete rest is death.[65]
+
+
+130
+
+_Restlessness._--If a soldier, or labourer, complain of the hardship of
+his lot, set him to do nothing.
+
+
+131
+
+_Weariness._[66]--Nothing is so insufferable to man as to be completely
+at rest, without passions, without business, without diversion, without
+study. He then feels his nothingness, his forlornness, his
+insufficiency, his dependence, his weakness, his emptiness. There will
+immediately arise from the depth of his heart weariness, gloom, sadness,
+fretfulness, vexation, despair.
+
+
+132
+
+Methinks Caesar was too old to set about amusing himself with conquering
+the world.[67] Such sport was good for Augustus or Alexander. They were
+still young men, and thus difficult to restrain. But Caesar should have
+been more mature.
+
+
+133
+
+Two faces which resemble each other, make us laugh, when together, by
+their resemblance, though neither of them by itself makes us laugh.
+
+
+134
+
+How useless is painting, which attracts admiration by the resemblance of
+things, the originals of which we do not admire!
+
+
+135
+
+The struggle alone pleases us, not the victory. We love to see animals
+fighting, not the victor infuriated over the vanquished. We would only
+see the victorious end; and, as soon as it comes, we are satiated. It is
+the same in play, and the same in the search for truth. In disputes we
+like to see the clash of opinions, but not at all to contemplate truth
+when found. To observe it with pleasure, we have to see it emerge out of
+strife. So in the passions, there is pleasure in seeing the collision of
+two contraries; but when one acquires the mastery, it becomes only
+brutality. We never seek things for themselves, but for the search.
+Likewise in plays, scenes which do not rouse the emotion of fear are
+worthless, so are extreme and hopeless misery, brutal lust, and extreme
+cruelty.
+
+
+136
+
+A mere trifle consoles us, for a mere trifle distresses us.[68]
+
+
+137
+
+Without examining every particular pursuit, it is enough to comprehend
+them under diversion.
+
+
+138
+
+Men naturally slaters and of all callings, save in their own rooms.
+
+
+139
+
+_Diversion._--When I have occasionally set myself to consider the
+different distractions of men, the pains and perils to which they expose
+themselves at court or in war, whence arise so many quarrels, passions,
+bold and often bad ventures, etc., I have discovered that all the
+unhappiness of men arises from one single fact, that they cannot stay
+quietly in their own chamber. A man who has enough to live on, if he
+knew how to stay with pleasure at home, would not leave it to go to sea
+or to besiege a town. A commission in the army would not be bought so
+dearly, but that it is found insufferable not to budge from the town;
+and men only seek conversation and entering games, because they cannot
+remain with pleasure at home.
+
+But on further consideration, when, after finding the cause of all our
+ills, I have sought to discover the reason of it, I have found that
+there is one very real reason, namely, the natural poverty of our feeble
+and mortal condition, so miserable that nothing can comfort us when we
+think of it closely.
+
+Whatever condition we picture to ourselves, if we muster all the good
+things which it is possible to possess, royalty is the finest position
+in the world. Yet, when we imagine a king attended with every pleasure
+he can feel, if he be without diversion, and be left to consider and
+reflect on what he is, this feeble happiness will not sustain him; he
+will necessarily fall into forebodings of dangers, of revolutions which
+may happen, and, finally, of death and inevitable disease; so that if he
+be without what is called diversion, he is unhappy, and more unhappy
+than the least of his subjects who plays and diverts himself.
+
+Hence it comes that play and the society of women, war, and high posts,
+are so sought after. Not that there is in fact any happiness in them, or
+that men imagine true bliss to consist in money won at play, or in the
+hare which they hunt; we would not take these as a gift. We do not seek
+that easy and peaceful lot which permits us to think of our unhappy
+condition, nor the dangers of war, nor the labour of office, but the
+bustle which averts these thoughts of ours, and amuses us.
+
+Reasons why we like the chase better than the quarry.
+
+Hence it comes that men so much love noise and stir; hence it comes that
+the prison is so horrible a punishment; hence it comes that the pleasure
+of solitude is a thing incomprehensible. And it is in fact the greatest
+source of happiness in the condition of kings, that men try incessantly
+to divert them, and to procure for them all kinds of pleasures.
+
+The king is surrounded by persons whose only thought is to divert the
+king, and to prevent his thinking of self. For he is unhappy, king
+though he be, if he think of himself.
+
+This is all that men have been able to discover to make themselves
+happy. And those who philosophise on the matter, and who think men
+unreasonable for spending a whole day in chasing a hare which they would
+not have bought, scarce know our nature. The hare in itself would not
+screen us from the sight of death and calamities; but the chase which
+turns away our attention from these, does screen us.
+
+The advice given to Pyrrhus to take the rest which he was about to seek
+with so much labour, was full of difficulties.[69]
+
+[To bid a man live quietly is to bid him live happily. It is to advise
+him to be in a state perfectly happy, in which he can think at leisure
+without finding therein a cause of distress. This is to misunderstand
+nature.
+
+As men who naturally understand their own condition avoid nothing so
+much as rest, so there is nothing they leave undone in seeking turmoil.
+Not that they have an instinctive knowledge of true happiness ...
+
+So we are wrong in blaming them. Their error does not lie in seeking
+excitement, if they seek it only as a diversion; the evil is that they
+seek it as if the possession of the objects of their quest would make
+them really happy. In this respect it is right to call their quest a
+vain one. Hence in all this both the censurers and the censured do not
+understand man's true nature.]
+
+And thus, when we take the exception against them, that what they seek
+with such fervour cannot satisfy them, if they replied--as they should
+do if they considered the matter thoroughly--that they sought in it only
+a violent and impetuous occupation which turned their thoughts from
+self, and that they therefore chose an attractive object to charm and
+ardently attract them, they would leave their opponents without a
+reply. But they do not make this reply, because they do not know
+themselves.[70] They do not know that it is the chase, and not the
+quarry, which they seek.
+
+Dancing: we must consider rightly where to place our feet.--A gentleman
+sincerely believes that hunting is great and royal sport; but a beater
+is not of this opinion.
+
+They imagine that if they obtained such a post, they would then rest
+with pleasure, and are insensible of the insatiable nature of their
+desire. They think they are truly seeking quiet, and they are only
+seeking excitement.
+
+They have a secret instinct which impels them to seek amusement and
+occupation abroad, and which arises from the sense of their constant
+unhappiness. They have another secret instinct, a remnant of the
+greatness of our original nature, which teaches them that happiness in
+reality consists only in rest, and not in stir. And of these two
+contrary instincts they form within themselves a confused idea, which
+hides itself from their view in the depths of their soul, inciting them
+to aim at rest through excitement, and always to fancy that the
+satisfaction which they have not will come to them, if, by surmounting
+whatever difficulties confront them, they can thereby open the door to
+rest.
+
+Thus passes away all man's life. Men seek rest in a struggle against
+difficulties; and when they have conquered these, rest becomes
+insufferable. For we think either of the misfortunes we have or of those
+which threaten us. And even if we should see ourselves sufficiently
+sheltered on all sides, weariness of its own accord would not fail to
+arise from the depths of the heart wherein it has its natural roots, and
+to fill the mind with its poison.
+
+Thus so wretched is man that he would weary even without any cause for
+weariness from the peculiar state of his disposition; and so frivolous
+is he, that, though full of a thousand reasons for weariness, the least
+thing, such as playing billiards or hitting a ball, is sufficient to
+amuse him.
+
+But will you say what object has he in all this? The pleasure of
+bragging to-morrow among his friends that he has played better than
+another. So others sweat in their own rooms to show to the learned that
+they have solved a problem in algebra, which no one had hitherto been
+able to solve. Many more expose themselves to extreme perils, in my
+opinion as foolishly, in order to boast afterwards that they have
+captured a town. Lastly, others wear themselves out in studying all
+these things, not in order to become wiser, but only in order to prove
+that they know them; and these are the most senseless of the band, since
+they are so knowingly, whereas one may suppose of the others, that if
+they knew it, they would no longer be foolish.
+
+This man spends his life without weariness in playing every day for a
+small stake. Give him each morning the money he can win each day, on
+condition he does not play; you make him miserable. It will perhaps be
+said that he seeks the amusement of play and not the winnings. Make him
+then play for nothing; he will not become excited over it, and will feel
+bored. It is then not the amusement alone that he seeks; a languid and
+passionless amusement will weary him. He must get excited over it, and
+deceive himself by the fancy that he will be happy to win what he would
+not have as a gift on condition of not playing; and he must make for
+himself an object of passion, and excite over it his desire, his anger,
+his fear, to obtain his imagined end, as children are frightened at the
+face they have blackened.
+
+Whence comes it that this man, who lost his only son a few months ago,
+or who this morning was in such trouble through being distressed by
+lawsuits and quarrels, now no longer thinks of them? Do not wonder; he
+is quite taken up in looking out for the boar which his dogs have been
+hunting so hotly for the last six hours. He requires nothing more.
+However full of sadness a man may be, he is happy for the time, if you
+can prevail upon him to enter into some amusement; and however happy a
+man may be, he will soon be discontented and wretched, if he be not
+diverted and occupied by some passion or pursuit which prevents
+weariness from overcoming him. Without amusement there is no joy; with
+amusement there is no sadness. And this also constitutes the happiness
+of persons in high position, that they have a number of people to amuse
+them, and have the power to keep themselves in this state.
+
+Consider this. What is it to be superintendent, chancellor, first
+president, but to be in a condition wherein from early morning a large
+number of people come from all quarters to see them, so as not to leave
+them an hour in the day in which they can think of themselves? And when
+they are in disgrace and sent back to their country houses, where they
+lack neither wealth nor servants to help them on occasion, they do not
+fail to be wretched and desolate, because no one prevents them from
+thinking of themselves.
+
+
+140
+
+[How does it happen that this man, so distressed at the death of his
+wife and his only son, or who has some great lawsuit which annoys him,
+is not at this moment sad, and that he seems so free from all painful
+and disquieting thoughts? We need not wonder; for a ball has been served
+him, and he must return it to his companion. He is occupied in catching
+it in its fall from the roof, to win a game. How can he think of his own
+affairs, pray, when he has this other matter in hand? Here is a care
+worthy of occupying this great soul, and taking away from him every
+other thought of the mind. This man, born to know the universe, to judge
+all causes, to govern a whole state, is altogether occupied and taken up
+with the business of catching a hare. And if he does not lower himself
+to this, and wants always to be on the strain, he will be more foolish
+still, because he would raise himself above humanity; and after all he
+is only a man, that is to say capable of little and of much, of all and
+of nothing; he is neither angel nor brute, but man.]
+
+
+141
+
+Men spend their time in following a ball or a hare; it is the pleasure
+even of kings.
+
+
+142
+
+_Diversion._--Is not the royal dignity sufficiently great in itself to
+make its possessor happy by the mere contemplation of what he is? Must
+he be diverted from this thought like ordinary folk? I see well that a
+man is made happy by diverting him from the view of his domestic sorrows
+so as to occupy all his thoughts with the care of dancing well. But will
+it be the same with a king, and will he be happier in the pursuit of
+these idle amusements than in the contemplation of his greatness? And
+what more satisfactory object could be presented to his mind? Would it
+not be a deprivation of his delight for him to occupy his soul with the
+thought of how to adjust his steps to the cadence of an air, or of how
+to throw a [ball] skilfully, instead of leaving it to enjoy quietly the
+contemplation of the majestic glory which encompasses him? Let us make
+the trial; let us leave a king all alone to reflect on himself quite at
+leisure, without any gratification of the senses, without any care in
+his mind, without society; and we will see that a king without
+diversion is a man full of wretchedness. So this is carefully avoided,
+and near the persons of kings there never fail to be a great number of
+people who see to it that amusement follows business, and who watch all
+the time of their leisure to supply them with delights and games, so
+that there is no blank in it. In fact, kings are surrounded with persons
+who are wonderfully attentive in taking care that the king be not alone
+and in a state to think of himself, knowing well that he will be
+miserable, king though he be, if he meditate on self.
+
+In all this I am not talking of Christian kings as Christians, but only
+as kings.
+
+
+143
+
+_Diversion._--Men are entrusted from infancy with the care of their
+honour, their property, their friends, and even with the property and
+the honour of their friends. They are overwhelmed with business, with
+the study of languages, and with physical exercise;[71] and they are
+made to understand that they cannot be happy unless their health, their
+honour, their fortune and that of their friends be in good condition,
+and that a single thing wanting will make them unhappy. Thus they are
+given cares and business which make them bustle about from break of
+day.--It is, you will exclaim, a strange way to make them happy! What
+more could be done to make them miserable?--Indeed! what could be done?
+We should only have to relieve them from all these cares; for then they
+would see themselves: they would reflect on what they are, whence they
+came, whither they go, and thus we cannot employ and divert them too
+much. And this is why, after having given them so much business, we
+advise them, if they have some time for relaxation, to employ it in
+amusement, in play, and to be always fully occupied.
+
+How hollow and full of ribaldry is the heart of man!
+
+
+144
+
+I spent a long time in the study of the abstract sciences, and was
+disheartened by the small number of fellow-students in them. When I
+commenced the study of man, I saw that these abstract sciences are not
+suited to man, and that I was wandering farther from my own state in
+examining them, than others in not knowing them. I pardoned their little
+knowledge; but I thought at least to find many companions in the study
+of man, and that it was the true study which is suited to him. I have
+been deceived; still fewer study it than geometry. It is only from the
+want of knowing how to study this that we seek the other studies. But is
+it not that even here is not the knowledge which man should have, and
+that for the purpose of happiness it is better for him not to know
+himself?
+
+
+145
+
+[One thought alone occupies us; we cannot think of two things at the
+same time. This is lucky for us according to the world, not according to
+God.]
+
+
+146
+
+Man is obviously made to think. It is his whole dignity and his whole
+merit; and his whole duty is to think as he ought. Now, the order of
+thought is to begin with self, and with its Author and its end.
+
+Now, of what does the world think? Never of this, but of dancing,
+playing the lute, singing, making verses, running at the ring, etc.,
+fighting, making oneself king, without thinking what it is to be a king
+and what to be a man.
+
+
+147
+
+We do not content ourselves with the life we have in ourselves and in
+our own being; we desire to live an imaginary life in the mind of
+others, and for this purpose we endeavour to shine. We labour
+unceasingly to adorn and preserve this imaginary existence, and neglect
+the real. And if we possess calmness, or generosity, or truthfulness, we
+are eager to make it known, so as to attach these virtues to that
+imaginary existence. We would rather separate them from ourselves to
+join them to it; and we would willingly be cowards in order to acquire
+the reputation of being brave. A great proof of the nothingness of our
+being, not to be satisfied with the one without the other, and to
+renounce the one for the other! For he would be infamous who would not
+die to preserve his honour.
+
+
+148
+
+We are so presumptuous that we would wish to be known by all the world,
+even by people who shall come after, when we shall be no more; and we
+are so vain that the esteem of five or six neighbours delights and
+contents us.
+
+
+149
+
+We do not trouble ourselves about being esteemed in the towns through
+which we pass. But if we are to remain a little while there, we are so
+concerned. How long is necessary? A time commensurate with our vain and
+paltry life.
+
+
+150
+
+Vanity is so anchored in the heart of man that a soldier, a soldier's
+servant, a cook, a porter brags, and wishes to have his admirers. Even
+philosophers wish for them. Those who write against it want to have the
+glory of having written well;[72] and those who read it desire the glory
+of having read it. I who write this have perhaps this desire, and
+perhaps those who will read it ...
+
+
+151
+
+_Glory._--Admiration spoils all from infancy. Ah! How well said! Ah! How
+well done! How well-behaved he is! etc.
+
+The children of Port-Royal, who do not receive this stimulus of envy and
+glory, fall into carelessness.
+
+
+152
+
+_Pride._--Curiosity is only vanity. Most frequently we wish to know but
+to talk. Otherwise we would not take a sea voyage in order never to talk
+of it, and for the sole pleasure of seeing without hope of ever
+communicating it.
+
+
+153
+
+_Of the desire of being esteemed by those with whom we are._--Pride
+takes such natural possession of us in the midst of our woes, errors,
+etc. We even lose our life with joy, provided people talk of it.
+
+Vanity: play, hunting, visiting, false shame, a lasting name.
+
+
+154
+
+[I have no friends] to your advantage].
+
+
+155
+
+A true friend is so great an advantage, even for the greatest lords, in
+order that he may speak well of them, and back them in their absence,
+that they should do all to have one. But they should choose well; for,
+if they spend all their efforts in the interests of fools, it will be of
+no use, however well these may speak of them; and these will not even
+speak well of them if they find themselves on the weakest side, for
+they have no influence; and thus they will speak ill of them in company.
+
+
+156
+
+_Ferox gens, nullam esse vitam sine armis rati._[73]--They prefer death
+to peace; others prefer death to war.
+
+Every opinion may be held preferable to life, the love of which is so
+strong and so natural.[74]
+
+
+157
+
+Contradiction: contempt for our existence, to die for nothing, hatred of
+our existence.
+
+
+158
+
+_Pursuits._--The charm of fame is so great, that we like every object to
+which it is attached, even death.
+
+
+159
+
+Noble deeds are most estimable when hidden. When I see some of these in
+history (as p. 184)[75], they please me greatly. But after all they have
+not been quite hidden, since they have been known; and though people
+have done what they could to hide them, the little publication of them
+spoils all, for what was best in them was the wish to hide them.
+
+
+160
+
+Sneezing absorbs all the functions of the soul, as well as work does;
+but we do not draw therefrom the same conclusions against the greatness
+of man, because it is against his will. And although we bring it on
+ourselves, it is nevertheless against our will that we sneeze. It is not
+in view of the act itself; it is for another end. And thus it is not a
+proof of the weakness of man, and of his slavery under that action.
+
+It is not disgraceful for man to yield to pain, and it is disgraceful to
+yield to pleasure. This is not because pain comes to us from without,
+and we ourselves seek pleasure; for it is possible to seek pain, and
+yield to it purposely, without this kind of baseness. Whence comes it,
+then, that reason thinks it honourable to succumb under stress of pain,
+and disgraceful to yield to the attack of pleasure? It is because pain
+does not tempt and attract us. It is we ourselves who choose it
+voluntarily, and will it to prevail over us. So that we are masters of
+the situation; and in this man yields to himself. But in pleasure it is
+man who yields to pleasure. Now only mastery and sovereignty bring
+glory, and only slavery brings shame.
+
+
+161
+
+_Vanity._--How wonderful it is that a thing so evident as the vanity of
+the world is so little known, that it is a strange and surprising thing
+to say that it is foolish to seek greatness!
+
+
+162
+
+He who will know fully the vanity of man has only to consider the causes
+and effects of love. The cause is a _je ne sais quoi_ (Corneille),[76]
+and the effects are dreadful. This _je ne sais quoi_, so small an object
+that we cannot recognise it, agitates a whole country, princes, armies,
+the entire world.
+
+Cleopatra's nose: had it been shorter, the whole aspect of the world
+would have been altered.
+
+
+163
+
+_Vanity._--The cause and the effects of love: Cleopatra.
+
+
+164
+
+He who does not see the vanity of the world is himself very vain. Indeed
+who do not see it but youths who are absorbed in fame, diversion, and
+the thought of the future? But take away diversion, and you will see
+them dried up with weariness. They feel then their nothingness without
+knowing it; for it is indeed to be unhappy to be in insufferable sadness
+as soon as we are reduced to thinking of self, and have no diversion.
+
+
+165
+
+_Thoughts._--_In omnibus requiem quaesivi._[77] If our condition were
+truly happy, we would not need diversion from thinking of it in order to
+make ourselves happy.
+
+
+166
+
+_Diversion._--Death is easier to bear without thinking of it, than is
+the thought of death without peril.
+
+
+167
+
+The miseries of human life have established all this: as men have seen
+this, they have taken up diversion.
+
+
+168
+
+_Diversion._--As men are not able to fight against death, misery,
+ignorance, they have taken it into their heads, in order to be happy,
+not to think of them at all.
+
+
+169
+
+Despite these miseries, man wishes to be happy, and only wishes to be
+happy, and cannot wish not to be so. But how will he set about it? To be
+happy he would have to make himself immortal; but, not being able to do
+so, it has occurred to him to prevent himself from thinking of death.
+
+
+170
+
+_Diversion._--If man were happy, he would be the more so, the less he
+was diverted, like the Saints and God.--Yes; but is it not to be happy
+to have a faculty of being amused by diversion?--No; for that comes from
+elsewhere and from without, and thus is dependent, and therefore subject
+to be disturbed by a thousand accidents, which bring inevitable griefs.
+
+
+171
+
+_Misery._--The only thing which consoles us for our miseries is
+diversion, and yet this it the greatest of our miseries. For it is this
+which principally hinders us from reflecting upon ourselves, and which
+makes us insensibly ruin ourselves. Without this we should be in a state
+of weariness, and this weariness would spur us to seek a more solid
+means of escaping from it. But diversion amuses us, and leads us
+unconsciously to death.
+
+
+172
+
+We do not rest satisfied with the present. We anticipate the future as
+too slow in coming, as if in order to hasten its course; or we recall
+the past, to stop its too rapid flight. So imprudent are we that we
+wander in the times which are not ours, and do not think of the only one
+which belongs to us; and so idle are we that we dream of those times
+which are no more, and thoughtlessly overlook that which alone exists.
+For the present is generally painful to us. We conceal it from our
+sight, because it troubles us; and if it be delightful to us, we regret
+to see it pass away. We try to sustain it by the future, and think of
+arranging matters which are not in our power, for a time which we have
+no certainty of reaching.
+
+Let each one examine his thoughts, and he will find them all occupied
+with the past and the future. We scarcely ever think of the present; and
+if we think of it, it is only to take light from it to arrange the
+future. The present is never our end. The past and the present are our
+means; the future alone is our end.[78] So we never live, but we hope to
+live; and, as we are always preparing to be happy, it is inevitable we
+should never be so.
+
+
+173
+
+They say that eclipses foretoken misfortune, because misfortunes are
+common, so that, as evil happens so often, they often foretell it;
+whereas if they said that they predict good fortune, they would often be
+wrong. They attribute good fortune only to rare conjunctions of the
+heavens; so they seldom fail in prediction.
+
+
+174
+
+_Misery._--Solomon[79] and Job have best known and best spoken of the
+misery of man; the former the most fortunate, and the latter the most
+unfortunate of men; the former knowing the vanity of pleasures from
+experience, the latter the reality of evils.
+
+
+175
+
+We know ourselves so little, that many think they are about to die when
+they are well, and many think they are well when they are near death,
+unconscious of approaching fever,[80] or of the abscess ready to form
+itself.
+
+
+176
+
+Cromwell[81] was about to ravage all Christendom; the royal family was
+undone, and his own for ever established, save for a little grain of
+sand which formed in his ureter. Rome herself was trembling under him;
+but this small piece of gravel having formed there, he is dead, his
+family cast down, all is peaceful, and the king is restored.
+
+
+177
+
+[Three hosts.[82]] Would he who had possessed the friendship of the King
+of England, the King of Poland, and the Queen of Sweden, have believed
+he would lack a refuge and shelter in the world?
+
+
+178
+
+Macrobius:[83] on the innocents slain by Herod.
+
+
+179
+
+When Augustus learnt that Herod's own son was amongst the infants under
+two years of age, whom he had caused to be slain, he said that it was
+better to be Herod's pig than his son.--Macrobius, _Sat._, book ii,
+chap. 4.
+
+
+180
+
+The great and the humble have the same misfortunes, the same griefs, the
+same passions;[84] but the one is at the top of the wheel, and the other
+near the centre, and so less disturbed by the same revolutions.
+
+
+181
+
+We are so unfortunate that we can only take pleasure in a thing on
+condition of being annoyed if it turn out ill, as a thousand things can
+do, and do every hour. He who should find the secret of rejoicing in the
+good, without troubling himself with its contrary evil, would have hit
+the mark. It is perpetual motion.
+
+
+182
+
+Those who have always good hope in the midst of misfortunes, and who are
+delighted with good luck, are suspected of being very pleased with the
+ill success of the affair, if they are not equally distressed by bad
+luck; and they are overjoyed to find these pretexts of hope, in order to
+show that they are concerned and to conceal by the joy which they feign
+to feel that which they have at seeing the failure of the matter.
+
+
+183
+
+We run carelessly to the precipice, after we have put something before
+us to prevent us seeing it.
+
+
+
+
+SECTION III
+
+OF THE NECESSITY OF THE WAGER
+
+
+184
+
+A letter to incite to the search after God.
+
+And then to make people seek Him among the philosophers, sceptics, and
+dogmatists, who disquiet him who inquires of them.
+
+
+185
+
+The conduct of God, who disposes all things kindly, is to put religion
+into the mind by reason, and into the heart by grace. But to will to put
+it into the mind and heart by force and threats is not to put religion
+there, but terror, _terorrem potius quam religionem_.
+
+
+186
+
+_Nisi terrerentur et non docerentur, improba quasi dominatio videretur_
+(Aug., Ep. 48 or 49), _Contra Mendacium ad Consentium_.
+
+
+187
+
+_Order._--Men despise religion; they hate it, and fear it is true. To
+remedy this, we must begin by showing that religion is not contrary to
+reason; that it is venerable, to inspire respect for it; then we must
+make it lovable, to make good men hope it is true; finally, we must
+prove it is true.
+
+Venerable, because it has perfect knowledge of man; lovable, because it
+promises the true good.
+
+
+188
+
+In every dialogue and discourse, we must be able to say to those who
+take offence, "Of what do you complain?"
+
+
+189
+
+To begin by pitying unbelievers; they are wretched enough by their
+condition. We ought only to revile them where it is beneficial; but this
+does them harm.
+
+
+190
+
+To pity atheists who seek, for are they not unhappy enough? To inveigh
+against those who make a boast of it.
+
+
+191
+
+And will this one scoff at the other? Who ought to scoff? And yet, the
+latter does not scoff at the other, but pities him.
+
+
+192
+
+To reproach Miton[85] with not being troubled, since God will reproach
+him.
+
+
+193
+
+_Quid fiet hominibus qui minima contemnunt, majora non credunt?_
+
+
+194
+
+... Let them at least learn what is the religion they attack, before
+attacking it. If this religion boasted of having a clear view of God,
+and of possessing it open and unveiled, it would be attacking it to say
+that we see nothing in the world which shows it with this clearness. But
+since, on the contrary, it says that men are in darkness and estranged
+from God, that He has hidden Himself from their knowledge, that this is
+in fact the name which He gives Himself in the Scriptures, _Deus
+absconditus_;[86] and finally, if it endeavours equally to establish
+these two things: that God has set up in the Church visible signs to
+make Himself known to those who should seek Him sincerely, and that He
+has nevertheless so disguised them that He will only be perceived by
+those who seek Him with all their heart; what advantage can they obtain,
+when, in the negligence with which they make profession of being in
+search of the truth, they cry out that nothing reveals it to them; and
+since that darkness in which they are, and with which they upbraid the
+Church, establishes only one of the things which she affirms, without
+touching the other, and, very far from destroying, proves her doctrine?
+
+In order to attack it, they should have protested that they had made
+every effort to seek Him everywhere, and even in that which the Church
+proposes for their instruction, but without satisfaction. If they talked
+in this manner, they would in truth be attacking one of her pretensions.
+But I hope here to show that no reasonable person can speak thus, and I
+venture even to say that no one has ever done so. We know well enough
+how those who are of this mind behave. They believe they have made great
+efforts for their instruction, when they have spent a few hours in
+reading some book of Scripture, and have questioned some priest on the
+truths of the faith. After that, they boast of having made vain search
+in books and among men. But, verily, I will tell them what I have often
+said, that this negligence is insufferable. We are not here concerned
+with the trifling interests of some stranger, that we should treat it in
+this fashion; the matter concerns ourselves and our all.
+
+The immortality of the soul is a matter which is of so great consequence
+to us, and which touches us so profoundly, that we must have lost all
+feeling to be indifferent as to knowing what it is. All our actions and
+thoughts must take such different courses, according as there are or are
+not eternal joys to hope for, that it is impossible to take one step
+with sense and judgment, unless we regulate our course by our view of
+this point which ought to be our ultimate end.
+
+Thus our first interest and our first duty is to enlighten ourselves on
+this subject, whereon depends all our conduct. Therefore among those who
+do not believe, I make a vast difference between those who strive with
+all their power to inform themselves, and those who live without
+troubling or thinking about it.
+
+I can have only compassion for those who sincerely bewail their doubt,
+who regard it as the greatest of misfortunes, and who, sparing no effort
+to escape it, make of this inquiry their principal and most serious
+occupations.
+
+But as for those who pass their life without thinking of this ultimate
+end of life, and who, for this sole reason that they do not find within
+themselves the lights which convince them of it, neglect to seek them
+elsewhere, and to examine thoroughly whether this opinion is one of
+those which people receive with credulous simplicity, or one of those
+which, although obscure in themselves, have nevertheless a solid and
+immovable foundation, I look upon them in a manner quite different.
+
+This carelessness in a matter which concerns themselves, their eternity,
+their all, moves me more to anger than pity; it astonishes and shocks
+me; it is to me monstrous. I do not say this out of the pious zeal of a
+spiritual devotion. I expect, on the contrary, that we ought to have
+this feeling from principles of human interest and self-love; for this
+we need only see what the least enlightened persons see.
+
+We do not require great education of the mind to understand that here is
+no real and lasting satisfaction; that our pleasures are only vanity;
+that our evils are infinite; and, lastly, that death, which threatens us
+every moment, must infallibly place us within a few years under the
+dreadful necessity of being for ever either annihilated or unhappy.
+
+There is nothing more real than this, nothing more terrible. Be we as
+heroic as we like, that is the end which awaits the noblest life in the
+world. Let us reflect on this, and then say whether it is not beyond
+doubt that there is no good in this life but in the hope of another;
+that we are happy only in proportion as we draw near it; and that, as
+there are no more woes for those who have complete assurance of
+eternity, so there is no more happiness for those who have no insight
+into it.
+
+Surely then it is a great evil thus to be in doubt, but it is at least
+an indispensable duty to seek when we are in such doubt; and thus the
+doubter who does not seek is altogether completely unhappy and
+completely wrong. And if besides this he is easy and content, professes
+to be so, and indeed boasts of it; if it is this state itself which is
+the subject of his joy and vanity, I have no words to describe so silly
+a creature.
+
+How can people hold these opinions? What joy can we find in the
+expectation of nothing but hopeless misery? What reason for boasting
+that we are in impenetrable darkness? And how can it happen that the
+following argument occurs to a reasonable man?
+
+"I know not who put me into the world, nor what the world is, nor what I
+myself am. I am in terrible ignorance of everything. I know not what my
+body is, nor my senses, nor my soul, not even that part of me which
+thinks what I say, which reflects on all and on itself, and knows itself
+no more than the rest. I see those frightful spaces of the universe
+which surround me, and I find myself tied to one corner of this vast
+expanse, without knowing why I am put in this place rather than in
+another, nor why the short time which is given me to live is assigned to
+me at this point rather than at another of the whole eternity which was
+before me or which shall come after me. I see nothing but infinites on
+all sides, which surround me as an atom, and as a shadow which endures
+only for an instant and returns no more. All I know is that I must soon
+die, but what I know least is this very death which I cannot escape.
+
+"As I know not whence I come, so I know not whither I go. I know only
+that, in leaving this world, I fall for ever either into annihilation or
+into the hands of an angry God, without knowing to which of these two
+states I shall be for ever assigned. Such is my state, full of weakness
+and uncertainty. And from all this I conclude that I ought to spend all
+the days of my life without caring to inquire into what must happen to
+me. Perhaps I might find some solution to my doubts, but I will not take
+the trouble, nor take a step to seek it; and after treating with scorn
+those who are concerned with this care, I will go without foresight and
+without fear to try the great event, and let myself be led carelessly to
+death, uncertain of the eternity of my future state."
+
+Who would desire to have for a friend a man who talks in this fashion?
+Who would choose him out from others to tell him of his affairs? Who
+would have recourse to him in affliction? And indeed to what use in life
+could one put him?
+
+In truth, it is the glory of religion to have for enemies men so
+unreasonable: and their opposition to it is so little dangerous that it
+serves on the contrary to establish its truths. For the Christian faith
+goes mainly to establish these two facts, the corruption of nature, and
+redemption by Jesus Christ. Now I contend that if these men do not serve
+to prove the truth of the redemption by the holiness of their behaviour,
+they at least serve admirably to show the corruption of nature by
+sentiments so unnatural.
+
+Nothing is so important to man as his own state, nothing is so
+formidable to him as eternity; and thus it is not natural that there
+should be men indifferent to the loss of their existence, and to the
+perils of everlasting suffering. They are quite different with regard to
+all other things. They are afraid of mere trifles; they foresee them;
+they feel them. And this same man who spends so many days and nights in
+rage and despair for the loss of office, or for some imaginary insult to
+his honour, is the very one who knows without anxiety and without
+emotion that he will lose all by death. It is a monstrous thing to see
+in the same heart and at the same time this sensibility to trifles and
+this strange insensibility to the greatest objects. It is an
+incomprehensible enchantment, and a supernatural slumber, which
+indicates as its cause an all-powerful force.
+
+There must be a strange confusion in the nature of man, that he should
+boast of being in that state in which it seems incredible that a single
+individual should be. However, experience has shown me so great a
+number of such persons that the fact would be surprising, if we did not
+know that the greater part of those who trouble themselves about the
+matter are disingenuous, and not in fact what they say. They are people
+who have heard it said that it is the fashion to be thus daring. It is
+what they call shaking off the yoke, and they try to imitate this. But
+it would not be difficult to make them understand how greatly they
+deceive themselves in thus seeking esteem. This is not the way to gain
+it, even I say among those men of the world who take a healthy view of
+things, and who know that the only way to succeed in this life is to
+make ourselves appear honourable, faithful, judicious, and capable of
+useful service to a friend; because naturally men love only what may be
+useful to them. Now, what do we gain by hearing it said of a man that he
+has now thrown off the yoke, that he does not believe there is a God who
+watches our actions, that he considers himself the sole master of his
+conduct, and that he thinks he is accountable for it only to himself?
+Does he think that he has thus brought us to have henceforth complete
+confidence in him, and to look to him for consolation, advice, and help
+in every need of life? Do they profess to have delighted us by telling
+us that they hold our soul to be only a little wind and smoke,
+especially by telling us this in a haughty and self-satisfied tone of
+voice? Is this a thing to say gaily? Is it not, on the contrary, a thing
+to say sadly, as the saddest thing in the world?
+
+If they thought of it seriously, they would see that this is so bad a
+mistake, so contrary to good sense, so opposed to decency and so removed
+in every respect from that good breeding which they seek, that they
+would be more likely to correct than to pervert those who had an
+inclination to follow them. And indeed, make them give an account of
+their opinions, and of the reasons which they have for doubting
+religion, and they will say to you things so feeble and so petty, that
+they will persuade you of the contrary. The following is what a person
+one day said to such a one very appositely: "If you continue to talk in
+this manner, you will really make me religious." And he was right, for
+who would not have a horror of holding opinions in which he would have
+such contemptible persons as companions!
+
+Thus those who only feign these opinions would be very unhappy, if they
+restrained their natural feelings in order to make themselves the most
+conceited of men. If, at the bottom of their heart, they are troubled at
+not having more light, let them not disguise the fact; this avowal will
+not be shameful. The only shame is to have none. Nothing reveals more an
+extreme weakness of mind than not to know the misery of a godless man.
+Nothing is more indicative of a bad disposition of heart than not to
+desire the truth of eternal promises. Nothing is more dastardly than to
+act with bravado before God. Let them then leave these impieties to
+those who are sufficiently ill-bred to be really capable of them. Let
+them at least be honest men, if they cannot be Christians. Finally, let
+them recognise that there are two kinds of people one can call
+reasonable; those who serve God with all their heart because they know
+Him, and those who seek Him with all their heart because they do not
+know Him.
+
+But as for those who live without knowing Him and without seeking Him,
+they judge themselves so little worthy of their own care, that they are
+not worthy of the care of others; and it needs all the charity of the
+religion which they despise, not to despise them even to the point of
+leaving them to their folly. But because this religion obliges us always
+to regard them, so long as they are in this life, as capable of the
+grace which can enlighten them, and to believe that they may, in a
+little time, be more replenished with faith than we are, and that, on
+the other hand, we may fall into the blindness wherein they are, we must
+do for them what we would they should do for us if we were in their
+place, and call upon them to have pity upon themselves, and to take at
+least some steps in the endeavour to find light. Let them give to
+reading this some of the hours which they otherwise employ so uselessly;
+whatever aversion they may bring to the task, they will perhaps gain
+something, and at least will not lose much. But as for those who bring
+to the task perfect sincerity and a real desire to meet with truth,
+those I hope will be satisfied and convinced of the proofs of a religion
+so divine, which I have here collected, and in which I have followed
+somewhat after this order ...
+
+
+195
+
+Before entering into the proofs of the Christian religion, I find it
+necessary to point out the sinfulness of those men who live in
+indifference to the search for truth in a matter which is so important
+to them, and which touches them so nearly.
+
+Of all their errors, this doubtless is the one which most convicts them
+of foolishness and blindness, and in which it is easiest to confound
+them by the first glimmerings of common sense, and by natural feelings.
+
+For it is not to be doubted that the duration of this life is but a
+moment; that the state of death is eternal, whatever may be its nature;
+and that thus all our actions and thoughts must take such different
+directions according to the state of that eternity, that it is
+impossible to take one step with sense and judgment, unless we regulate
+our course by the truth of that point which ought to be our ultimate
+end.
+
+There is nothing clearer than this; and thus, according to the
+principles of reason, the conduct of men is wholly unreasonable, if they
+do not take another course.
+
+On this point, therefore, we condemn those who live without thought of
+the ultimate end of life, who let themselves be guided by their own
+inclinations and their own pleasures without reflection and without
+concern, and, as if they could annihilate eternity by turning away their
+thought from it, think only of making themselves happy for the moment.
+
+Yet this eternity exists, and death, which must open into it, and
+threatens them every hour, must in a little time infallibly put them
+under the dreadful necessity of being either annihilated or unhappy for
+ever, without knowing which of these eternities is for ever prepared for
+them.
+
+This is a doubt of terrible consequence. They are in peril of eternal
+woe; and thereupon, as if the matter were not worth the trouble, they
+neglect to inquire whether this is one of those opinions which people
+receive with too credulous a facility, or one of those which, obscure in
+themselves, have a very firm, though hidden, foundation. Thus they know
+not whether there be truth or falsity in the matter, nor whether there
+be strength or weakness in the proofs. They have them before their eyes;
+they refuse to look at them; and in that ignorance they choose all that
+is necessary to fall into this misfortune if it exists, to await death
+to make trial of it, yet to be very content in this state, to make
+profession of it, and indeed to boast of it. Can we think seriously on
+the importance of this subject without being horrified at conduct so
+extravagant?
+
+This resting in ignorance is a monstrous thing, and they who pass their
+life in it must be made to feel its extravagance and stupidity, by
+having it shown to them, so that they may be confounded by the sight of
+their folly. For this is how men reason, when they choose to live in
+such ignorance of what they are, and without seeking enlightenment. "I
+know not," they say ...
+
+
+196
+
+Men lack heart; they would not make a friend of it.
+
+
+197
+
+To be insensible to the extent of despising interesting things, and to
+become insensible to the point which interests us most.
+
+
+198
+
+The sensibility of man to trifles, and his insensibility to great
+things, indicates a strange inversion.
+
+
+199
+
+Let us imagine a number of men in chains, and all condemned to death,
+where some are killed each day in the sight of the others, and those who
+remain see their own fate in that of their fellows, and wait their turn,
+looking at each other sorrowfully and without hope. It is an image of
+the condition of men.
+
+
+200
+
+A man in a dungeon, ignorant whether his sentence be pronounced, and
+having only one hour to learn it, but this hour enough, if he know that
+it is pronounced, to obtain its repeal, would act unnaturally in
+spending that hour, not in ascertaining his sentence, but in playing
+piquet. So it is against nature that man, etc. It is making heavy the
+hand of God.
+
+Thus not only the zeal of those who seek Him proves God, but also the
+blindness of those who seek Him not.
+
+
+201
+
+All the objections of this one and that one only go against themselves,
+and not against religion. All that infidels say ...
+
+
+202
+
+[From those who are in despair at being without faith, we see that God
+does not enlighten them; but as to the rest, we see there is a God who
+makes them blind.]
+
+
+203
+
+_Fascinatio nugacitatis._[87]--That passion may not harm us, let us act
+as if we had only eight hours to live.
+
+
+204
+
+If we ought to devote eight hours of life, we ought to devote a hundred
+years.
+
+
+205
+
+When I consider the short duration of my life, swallowed up in the
+eternity before and after, the little space which I fill, and even can
+see, engulfed in the infinite immensity of spaces of which I am
+ignorant, and which know me not, I am frightened, and am astonished at
+being here rather than there; for there is no reason why here rather
+than there, why now rather than then. Who has put me here? By whose
+order and direction have this place and time been allotted to me?
+_Memoria hospitis unius diei praetereuntis._[88]
+
+
+206
+
+The eternal silence of these infinite spaces frightens me.
+
+
+207
+
+How many kingdoms know us not!
+
+
+208
+
+Why is my knowledge limited? Why my stature? Why my life to one hundred
+years rather than to a thousand? What reason has nature had for giving
+me such, and for choosing this number rather than another in the
+infinity of those from which there is no more reason to choose one than
+another, trying nothing else?
+
+
+209
+
+Art thou less a slave by being loved and favoured by thy master? Thou
+art indeed well off, slave. Thy master favours thee; he will soon beat
+thee.
+
+
+210
+
+The last act is tragic, however happy all the rest of the play is; at
+the last a little earth is thrown upon our head, and that is the end for
+ever.
+
+
+211
+
+We are fools to depend upon the society of our fellow-men. Wretched as
+we are, powerless as we are, they will not aid us; we shall die alone.
+We should therefore act as if we were alone, and in that case should we
+build fine houses, etc.? We should seek the truth without hesitation;
+and, if we refuse it, we show that we value the esteem of men more than
+the search for truth.
+
+
+212
+
+_Instability._[89]--It is a horrible thing to feel all that we possess
+slipping away.
+
+
+213
+
+Between us and heaven or hell there is only life, which is the frailest
+thing in the world.
+
+
+214
+
+_Injustice._--That presumption should be joined to meanness is extreme
+injustice.
+
+
+215
+
+To fear death without danger, and not in danger, for one must be a man.
+
+
+216
+
+Sudden death alone is feared; hence confessors stay with lords.
+
+
+217
+
+An heir finds the title-deeds of his house. Will he say, "Perhaps they
+are forged?" and neglect to examine them?
+
+
+218
+
+_Dungeon._--I approve of not examining the opinion of Copernicus; but
+this...! It concerns all our life to know whether the soul be mortal or
+immortal.
+
+
+219
+
+It is certain that the mortality or immortality of the soul must make an
+entire difference to morality. And yet philosophers have constructed
+their ethics independently of this: they discuss to pass an hour.
+
+Plato, to incline to Christianity.
+
+
+220
+
+The fallacy of philosophers who have not discussed the immortality of
+the soul. The fallacy of their dilemma in Montaigne.
+
+
+221
+
+Atheists ought to say what is perfectly evident; now it is not perfectly
+evident that the soul is material.
+
+
+222
+
+_Atheists._--What reason have they for saying that we cannot rise from
+the dead? What is more difficult, to be born or to rise again; that what
+has never been should be, or that what has been should be again? Is it
+more difficult to come into existence than to return to it? Habit makes
+the one appear easy to us; want of habit makes the other impossible. A
+popular way of thinking!
+
+Why cannot a virgin bear a child? Does a hen not lay eggs without a
+cock? What distinguishes these outwardly from others? And who has told
+us that the hen may not form the germ as well as the cock?
+
+
+223
+
+What have they to say against the resurrection, and against the
+child-bearing of the Virgin? Which is the more difficult, to produce a
+man or an animal, or to reproduce it? And if they had never seen any
+species of animals, could they have conjectured whether they were
+produced without connection with each other?
+
+
+224
+
+How I hate these follies of not believing in the Eucharist, etc.! If the
+Gospel be true, if Jesus Christ be God, what difficulty is there?
+
+
+225
+
+Atheism shows strength of mind, but only to a certain degree.
+
+
+226
+
+Infidels, who profess to follow reason, ought to be exceedingly strong
+in reason. What say they then? "Do we not see," say they, "that the
+brutes live and die like men, and Turks like Christians? They have their
+ceremonies, their prophets, their doctors, their saints, their monks,
+like us," etc. (Is this contrary to Scripture? Does it not say all
+this?)
+
+If you care but little to know the truth, here is enough of it to leave
+you in repose. But if you desire with all your heart to know it, it is
+not enough; look at it in detail. This would be sufficient for a
+question in philosophy; but not here, where it concerns your all. And
+yet, after a trifling reflection of this kind, we go to amuse ourselves,
+etc. Let us inquire of this same religion whether it does not give a
+reason for this obscurity; perhaps it will teach it to us.
+
+
+227
+
+_Order by dialogues._--What ought I to do? I see only darkness
+everywhere. Shall I believe I am nothing? Shall I believe I am God?
+
+"All things change and succeed each other." You are mistaken; there
+is ...
+
+
+228
+
+Objection of atheists: "But we have no light."
+
+
+229
+
+This is what I see and what troubles me. I look on all sides, and I see
+only darkness everywhere. Nature presents to me nothing which is not
+matter of doubt and concern. If I saw nothing there which revealed a
+Divinity, I would come to a negative conclusion; if I saw everywhere the
+signs of a Creator, I would remain peacefully in faith. But, seeing too
+much to deny and too little to be sure, I am in a state to be pitied;
+wherefore I have a hundred time wished that if a God maintains nature,
+she should testify to Him unequivocally, and that, if the signs she
+gives are deceptive, she should suppress them altogether; that she
+should say everything or nothing, that I might see which cause I ought
+to follow. Whereas in my present state, ignorant of what I am or of what
+I ought to do, I know neither my condition nor my duty. My heart
+inclines wholly to know where is the true good, in order to follow it;
+nothing would be too dear to me for eternity.
+
+I envy those whom I see living in the faith with such carelessness, and
+who make such a bad use of a gift of which it seems to me I would make
+such a different use.
+
+
+230
+
+It is incomprehensible that God should exist, and it is incomprehensible
+that He should not exist; that the soul should be joined to the body,
+and that we should have no soul; that the world should be created, and
+that it should not be created, etc.; that original sin should be, and
+that it should not be.
+
+
+231
+
+Do you believe it to be impossible that God is infinite, without
+parts?--Yes. I wish therefore to show you an infinite and indivisible
+thing. It is a point moving everywhere with an infinite velocity; for it
+is one in all places, and is all totality in every place.
+
+Let this effect of nature, which previously seemed to you impossible,
+make you know that there may be others of which you are still ignorant.
+Do not draw this conclusion from your experiment, that there remains
+nothing for you to know; but rather that there remains an infinity for
+you to know.
+
+
+232
+
+Infinite movement, the point which fills everything, the moment of rest;
+infinite without quantity, indivisible and infinite.
+
+
+233
+
+_Infinite_--_nothing._--Our soul is cast into a body, where it finds
+number, time, dimension. Thereupon it reasons, and calls this nature,
+necessity, and can believe nothing else.
+
+Unity joined to infinity adds nothing to it, no more than one foot to an
+infinite measure. The finite is annihilated in the presence of the
+infinite, and becomes a pure nothing. So our spirit before God, so our
+justice before divine justice. There is not so great a disproportion
+between our justice and that of God, as between unity and infinity.
+
+The justice of God must be vast like His compassion. Now justice to the
+outcast is less vast, and ought less to offend our feelings than mercy
+towards the elect.
+
+We know that there is an infinite, and are ignorant of its nature. As we
+know it to be false that numbers are finite, it is therefore true that
+there is an infinity in number. But we do not know what it is. It is
+false that it is even, it is false that it is odd; for the addition of a
+unit can make no change in its nature. Yet it is a number, and every
+number is odd or even (this is certainly true of every finite number).
+So we may well know that there is a God without knowing what He is. Is
+there not one substantial truth, seeing there are so many things which
+are not the truth itself?
+
+We know then the existence and nature of the finite, because we also are
+finite and have extension. We know the existence of the infinite, and
+are ignorant of its nature, because it has extension like us, but not
+limits like us. But we know neither the existence nor the nature of God,
+because He has neither extension nor limits.
+
+But by faith we know His existence; in glory we shall know His nature.
+Now, I have already shown that we may well know the existence of a
+thing, without knowing its nature.
+
+Let us now speak according to natural lights.
+
+If there is a God, He is infinitely incomprehensible, since, having
+neither parts nor limits, He has no affinity to us. We are then
+incapable of knowing either what He is or if He is. This being so, who
+will dare to undertake the decision of the question? Not we, who have no
+affinity to Him.
+
+Who then will blame Christians for not being able to give a reason for
+their belief, since they profess a religion for which they cannot give a
+reason? They declare, in expounding it to the world, that it is a
+foolishness, _stultitiam_;[90] and then you complain that they do not
+prove it! If they proved it, they would not keep their word; it is in
+lacking proofs, that they are not lacking in sense. "Yes, but although
+this excuses those who offer it as such, and takes away from them the
+blame of putting it forward without reason, it does not excuse those who
+receive it." Let us then examine this point, and say, "God is, or He is
+not." But to which side shall we incline? Reason can decide nothing
+here. There is an infinite chaos which separated us. A game is being
+played at the extremity of this infinite distance where heads or tails
+will turn up. What will you wager? According to reason, you can do
+neither the one thing nor the other; according to reason, you can defend
+neither of the propositions.
+
+Do not then reprove for error those who have made a choice; for you know
+nothing about it. "No, but I blame them for having made, not this
+choice, but a choice; for again both he who chooses heads and he who
+chooses tails are equally at fault, they are both in the wrong. The true
+course is not to wager at all."
+
+Yes; but you must wager. It is not optional. You are embarked. Which
+will you choose then? Let us see. Since you must choose, let us see
+which interests you least. You have two things to lose, the true and the
+good; and two things to stake, your reason and your will, your
+knowledge and your happiness; and your nature has two things to shun,
+error and misery. Your reason is no more shocked in choosing one rather
+than the other, since you must of necessity choose. This is one point
+settled. But your happiness? Let us weigh the gain and the loss in
+wagering that God is. Let us estimate these two chances. If you gain,
+you gain all; if you lose, you lose nothing. Wager, then, without
+hesitation that He is.--"That is very fine. Yes, I must wager; but I may
+perhaps wager too much."--Let us see. Since there is an equal risk of
+gain and of loss, if you had only to gain two lives, instead of one, you
+might still wager. But if there were three lives to gain, you would have
+to play (since you are under the necessity of playing), and you would be
+imprudent, when you are forced to play, not to chance your life to gain
+three at a game where there is an equal risk of loss and gain. But there
+is an eternity of life and happiness. And this being so, if there were
+an infinity of chances, of which one only would be for you, you would
+still be right in wagering one to win two, and you would act stupidly,
+being obliged to play, by refusing to stake one life against three at a
+game in which out of an infinity of chances there is one for you, if
+there were an infinity of an infinitely happy life to gain. But there is
+here an infinity of an infinitely happy life to gain, a chance of gain
+against a finite number of chances of loss, and what you stake is
+finite. It is all divided; wherever the infinite is and there is not an
+infinity of chances of loss against that of gain, there is no time to
+hesitate, you must give all. And thus, when one is forced to play, he
+must renounce reason to preserve his life, rather than risk it for
+infinite gain, as likely to happen as the loss of nothingness.
+
+For it is no use to say it is uncertain if we will gain, and it is
+certain that we risk, and that the infinite distance between the
+_certainty_ of what is staked and the _uncertainty_ of what will be
+gained, equals the finite good which is certainly staked against the
+uncertain infinite. It is not so, as every player stakes a certainty to
+gain an uncertainty, and yet he stakes a finite certainty to gain a
+finite uncertainty, without transgressing against reason. There is not
+an infinite distance between the certainty staked and the uncertainty of
+the gain; that is untrue. In truth, there is an infinity between the
+certainty of gain and the certainty of loss. But the uncertainty of the
+gain is proportioned to the certainty of the stake according to the
+proportion of the chances of gain and loss. Hence it comes that, if
+there are as many risks on one side as on the other, the course is to
+play even; and then the certainty of the stake is equal to the
+uncertainty of the gain, so far is it from fact that there is an
+infinite distance between them. And so our proposition is of infinite
+force, when there is the finite to stake in a game where there are equal
+risks of gain and of loss, and the infinite to gain. This is
+demonstrable; and if men are capable of any truths, this is one.
+
+"I confess it, I admit it. But, still, is there no means of seeing the
+faces of the cards?"--Yes, Scripture and the rest, etc. "Yes, but I have
+my hands tied and my mouth closed; I am forced to wager, and am not
+free. I am not released, and am so made that I cannot believe. What,
+then, would you have me do?"
+
+True. But at least learn your inability to believe, since reason brings
+you to this, and yet you cannot believe. Endeavour then to convince
+yourself, not by increase of proofs of God, but by the abatement of your
+passions. You would like to attain faith, and do not know the way; you
+would like to cure yourself of unbelief, and ask the remedy for it.
+Learn of those who have been bound like you, and who now stake all their
+possessions. These are people who know the way which you would follow,
+and who are cured of an ill of which you would be cured. Follow the way
+by which they began; by acting as if they believed, taking the holy
+water, having masses said, etc. Even this will naturally make you
+believe, and deaden your acuteness.--"But this is what I am afraid
+of."--And why? What have you to lose?
+
+But to show you that this leads you there, it is this which will lessen
+the passions, which are your stumbling-blocks.
+
+_The end of this discourse._--Now, what harm will befall you in taking
+this side? You will be faithful, honest, humble, grateful, generous, a
+sincere friend, truthful. Certainly you will not have those poisonous
+pleasures, glory and luxury; but will you not have others? I will tell
+you that you will thereby gain in this life, and that, at each step you
+take on this road, you will see so great certainty of gain, so much
+nothingness in what you risk, that you will at last recognise that you
+have wagered for something certain and infinite, for which you have
+given nothing.
+
+"Ah! This discourse transports me, charms me," etc.
+
+If this discourse pleases you and seems impressive, know that it is
+made by a man who has knelt, both before and after it, in prayer to that
+Being, infinite and without parts, before whom he lays all he has, for
+you also to lay before Him all you have for your own good and for His
+glory, that so strength may be given to lowliness.
+
+
+234
+
+If we must not act save on a certainty, we ought not to act on religion,
+for it is not certain. But how many things we do on an uncertainty, sea
+voyages, battles! I say then we must do nothing at all, for nothing is
+certain, and that there is more certainty in religion than there is as
+to whether we may see to-morrow; for it is not certain that we may see
+to-morrow, and it is certainly possible that we may not see it. We
+cannot say as much about religion. It is not certain that it is; but who
+will venture to say that it is certainly possible that it is not? Now
+when we work for to-morrow, and so on an uncertainty, we act reasonably;
+for we ought to work for an uncertainty according to the doctrine of
+chance which was demonstrated above.
+
+Saint Augustine has seen that we work for an uncertainty, on sea, in
+battle, etc. But he has not seen the doctrine of chance which proves
+that we should do so. Montaigne has seen that we are shocked at a fool,
+and that habit is all-powerful; but he has not seen the reason of this
+effect.
+
+All these persons have seen the effects, but they have not seen the
+causes. They are, in comparison with those who have discovered the
+causes, as those who have only eyes are in comparison with those who
+have intellect. For the effects are perceptible by sense, and the causes
+are visible only to the intellect. And although these effects are seen
+by the mind, this mind is, in comparison with the mind which sees the
+causes, as the bodily senses are in comparison with the intellect.
+
+
+235
+
+_Rem viderunt, causam non viderunt._
+
+
+236
+
+According to the doctrine of chance, you ought to put yourself to the
+trouble of searching for the truth; for if you die without worshipping
+the True Cause, you are lost.--"But," say you, "if He had wished me to
+worship Him, He would have left me signs of His will."--He has done so;
+but you neglect them. Seek them, therefore; it is well worth it.
+
+
+237
+
+_Chances._--We must live differently in the world, according to these
+different assumptions: (1) that we could always remain in it; (2) that
+it is certain that we shall not remain here long, and uncertain if we
+shall remain here one hour. This last assumption is our condition.
+
+
+238
+
+What do you then promise me, in addition to certain troubles, but ten
+years of self-love (for ten years is the chance), to try hard to please
+without success?
+
+
+239
+
+_Objection._--Those who hope for salvation are so far happy; but they
+have as a counterpoise the fear of hell.
+
+_Reply._--Who has most reason to fear hell: he who is in ignorance
+whether there is a hell, and who is certain of damnation if there is; or
+he who certainly believes there is a hell, and hopes to be saved if
+there is?
+
+
+240
+
+"I would soon have renounced pleasure," say they, "had I faith." For my
+part I tell you, "You would soon have faith, if you renounced pleasure."
+Now, it is for you to begin. If I could, I would give you faith. I
+cannot do so, nor therefore test the truth of what you say. But you can
+well renounce pleasure, and test whether what I say is true.
+
+
+241
+
+_Order._--I would have far more fear of being mistaken, and of finding
+that the Christian religion was true, than of not being mistaken in
+believing it true.
+
+
+
+
+SECTION IV
+
+OF THE MEANS OF BELIEF
+
+
+242
+
+_Preface to the second part._--To speak of those who have treated of
+this matter.
+
+I admire the boldness with which these persons undertake to speak of
+God. In addressing their argument to infidels, their first chapter is to
+prove Divinity from the works of nature.[91] I should not be astonished
+at their enterprise, if they were addressing their argument to the
+faithful; for it is certain that those who have the living faith in
+their heart see at once that all existence is none other than the work
+of the God whom they adore. But for those in whom this light is
+extinguished, and in whom we purpose to rekindle it, persons destitute
+of faith and grace, who, seeking with all their light whatever they see
+in nature that can bring them to this knowledge, find only obscurity and
+darkness; to tell them that they have only to look at the smallest
+things which surround them, and they will see God openly, to give them,
+as a complete proof of this great and important matter, the course of
+the moon and planets, and to claim to have concluded the proof with such
+an argument, is to give them ground for believing that the proofs of our
+religion are very weak. And I see by reason and experience that nothing
+is more calculated to arouse their contempt.
+
+It is not after this manner that Scripture speaks, which has a better
+knowledge of the things that are of God. It says, on the contrary, that
+God is a hidden God, and that, since the corruption of nature, He has
+left men in a darkness from which they can escape only through Jesus
+Christ, without whom all communion with God is cut off. _Nemo novit
+Patrem, nisi Filius, et cui voluerit Filius revelare._[92]
+
+This is what Scripture points out to us, when it says in so many places
+that those who seek God find Him.[93] It is not of that light, "like the
+noonday sun," that this is said. We do not say that those who seek the
+noonday sun, or water in the sea, shall find them; and hence the
+evidence of God must not be of this nature. So it tells us elsewhere:
+_Vere tu es Deus absconditus_.[94]
+
+
+243
+
+It is an astounding fact that no canonical writer has ever made use of
+nature to prove God. They all strive to make us believe in Him. David,
+Solomon, etc., have never said, "There is no void, therefore there is a
+God." They must have had more knowledge than the most learned people who
+came after them, and who have all made use of this argument. This is
+worthy of attention.
+
+
+244
+
+"Why! Do you not say yourself that the heavens and birds prove God?" No.
+"And does your religion not say so?" No. For although it is true in a
+sense for some souls to whom God gives this light, yet it is false with
+respect to the majority of men.
+
+
+245
+
+There are three sources of belief: reason, custom, inspiration. The
+Christian religion, which alone has reason, does not acknowledge as her
+true children those who believe without inspiration. It is not that she
+excludes reason and custom. On the contrary, the mind must be opened to
+proofs, must be confirmed by custom, and offer itself in humbleness to
+inspirations, which alone can produce a true and saving effect. _Ne
+evacuetur crux Christi._[95]
+
+
+246
+
+_Order._--After the letter _That we ought to seek God_, to write the
+letter _On removing obstacles_; which is the discourse on "the
+machine,"[96] on preparing the machine, on seeking by reason.
+
+
+247
+
+_Order._--A letter of exhortation to a friend to induce him to seek. And
+he will reply, "But what is the use of seeking? Nothing is seen." Then
+to reply to him, "Do not despair." And he will answer that he would be
+glad to find some light, but that, according to this very religion, if
+he believed in it, it will be of no use to him, and that therefore he
+prefers not to seek. And to answer to that: The machine.
+
+
+248
+
+_A letter which indicates the use of proofs by the machine._--Faith is
+different from proof; the one is human, the other is a gift of God.
+_Justus ex fide vivit._[97] It is this faith that God Himself puts into
+the heart, of which the proof is often the instrument, _fides ex
+auditu_;[98] but this faith is in the heart, and makes us not say
+_scio_, but _credo_.
+
+
+249
+
+It is superstition to put one's hope in formalities; but it is pride to
+be unwilling to submit to them.
+
+
+250
+
+The external must be joined to the internal to obtain anything from God,
+that is to say, we must kneel, pray with the lips, etc., in order that
+proud man, who would not submit himself to God, may be now subject to
+the creature.[99] To expect help from these externals is superstition;
+to refuse to join them to the internal is pride.
+
+
+251
+
+Other religions, as the pagan, are more popular, for they consist in
+externals. But they are not for educated people. A purely intellectual
+religion would be more suited to the learned, but it would be of no use
+to the common people. The Christian religion alone is adapted to all,
+being composed of externals and internals. It raises the common people
+to the internal, and humbles the proud to the external; it is not
+perfect without the two, for the people must understand the spirit of
+the letter, and the learned must submit their spirit to the letter.
+
+
+252
+
+For we must not misunderstand ourselves; we are as much automatic as
+intellectual; and hence it comes that the instrument by which conviction
+is attained is not demonstrated alone. How few things are demonstrated?
+Proofs only convince the mind. Custom is the source of our strongest and
+most believed proofs. It bends the automaton, which persuades the mind
+without its thinking about the matter. Who has demonstrated that there
+will be a to-morrow, and that we shall die? And what is more believed?
+It is, then, custom which persuades us of it; it is custom that makes
+so many men Christians; custom that makes them Turks, heathens,
+artisans, soldiers, etc. (Faith in baptism is more received among
+Christians than among Turks.) Finally, we must have recourse to it when
+once the mind has seen where the truth is, in order to quench our
+thirst, and steep ourselves in that belief, which escapes us at every
+hour; for always to have proofs ready is too much trouble. We must get
+an easier belief, which is that of custom, which, without violence,
+without art, without argument, makes us believe things, and inclines all
+our powers to this belief, so that out soul falls naturally into it. It
+is not enough to believe only by force of conviction, when the automaton
+is inclined to believe the contrary. Both our parts must be made to
+believe, the mind by reasons which it is sufficient to have seen once in
+a lifetime, and the automaton by custom, and by not allowing it to
+incline to the contrary. _Inclina cor meum, Deus._[100]
+
+The reason acts slowly, with so many examinations, and on so many
+principles, which must be always present, that at every hour it falls
+asleep, or wanders, through want of having all its principles present.
+Feeling does not act thus; it acts in a moment, and is always ready to
+act. We must then put our faith in feeling; otherwise it will be always
+vacillating.
+
+
+253
+
+Two extremes: to exclude reason, to admit reason only.
+
+
+254
+
+It is not a rare thing to have to reprove the world for too much
+docility. It is a natural vice like credulity, and as pernicious.
+Superstition.
+
+
+255
+
+Piety is different from superstition.
+
+To carry piety as far as superstition is to destroy it.
+
+The heretics reproach us for this superstitious submission. This is to
+do what they reproach us for ...
+
+Infidelity, not to believe in the Eucharist, because it is not seen.
+
+Superstition to believe propositions. Faith, etc.
+
+
+256
+
+I say there are few true Christians, even as regards faith. There are
+many who believe but from superstition. There are many who do not
+believe solely from wickedness. Few are between the two.
+
+In this I do not include those who are of truly pious character, nor all
+those who believe from a feeling in their heart.
+
+
+257
+
+There are only three kinds of persons; those who serve God, having found
+Him; others who are occupied in seeking Him, not having found Him; while
+the remainder live without seeking Him, and without having found Him.
+The first are reasonable and happy, the last are foolish and unhappy;
+those between are unhappy and reasonable.
+
+
+258
+
+_Unusquisque sibi Deum fingit._[101]
+
+Disgust.
+
+
+259
+
+Ordinary people have the power of not thinking of that about which they
+do not wish to think. "Do not meditate on the passages about the
+Messiah," said the Jew to his son. Thus our people often act. Thus are
+false religions preserved, and even the true one, in regard to many
+persons.
+
+But there are some who have not the power of thus preventing thought,
+and who think so much the more as they are forbidden. These undo false
+religions, and even the true one, if they do not find solid arguments.
+
+
+260
+
+They hide themselves in the press, and call numbers to their rescue.
+Tumult.
+
+_Authority._--So far from making it a rule to believe a thing because
+you have heard it, you ought to believe nothing without putting yourself
+into the position as if you had never heard it.
+
+It is your own assent to yourself, and the constant voice of your own
+reason, and not of others, that should make you believe.
+
+Belief is so important! A hundred contradictions might be true. If
+antiquity were the rule of belief, men of ancient time would then be
+without rule. If general consent, if men had perished?
+
+False humanity, pride.
+
+Lift the curtain. You try in vain; if you must either believe, or deny,
+or doubt. Shall we then have no rule? We judge that animals do well what
+they do. Is there no rule whereby to judge men?
+
+To deny, to believe, and to doubt well, are to a man what the race is to
+a horse.
+
+Punishment of those who sin, error.
+
+
+261
+
+Those who do not love the truth take as a pretext that it is disputed,
+and that a multitude deny it. And so their error arises only from this,
+that they do not love either truth or charity. Thus they are without
+excuse.
+
+
+262
+
+Superstition and lust. Scruples, evil desires. Evil fear; fear, not such
+as comes from a belief in God, but such as comes from a doubt whether He
+exists or not. True fear comes from faith; false fear comes from doubt.
+True fear is joined to hope, because it is born of faith, and because
+men hope in the God in whom they believe. False fear is joined to
+despair, because men fear the God in whom they have no belief. The
+former fear to lose Him; the latter fear to find Him.
+
+
+263
+
+"A miracle," says one, "would strengthen my faith." He says so when he
+does not see one. Reasons, seen from afar, appear to limit our view; but
+when they are reached, we begin to see beyond. Nothing stops the
+nimbleness of our mind. There is no rule, say we, which has not some
+exceptions, no truth so general which has not some aspect in which it
+fails. It is sufficient that it be not absolutely universal to give us a
+pretext for applying the exceptions to the present subject, and for
+saying, "This is not always true; there are therefore cases where it is
+not so." It only remains to show that this is one of them; and that is
+why we are very awkward or unlucky, if we do not find one some day.
+
+
+264
+
+We do not weary of eating and sleeping every day, for hunger and
+sleepiness recur. Without that we should weary of them. So, without the
+hunger for spiritual things, we weary of them. Hunger after
+righteousness, the eighth beatitude.[102]
+
+
+265
+
+Faith indeed tells what the senses do not tell, but not the contrary of
+what they see. It is above them and not contrary to them.
+
+
+266
+
+How many stars have telescopes revealed to us which did not exist for
+our philosophers of old! We freely attack Holy Scripture on the great
+number of stars, saying, "There are only one thousand and
+twenty-eight,[103] we know it." There is grass on the earth, we see
+it--from the moon we would not see it--and on the grass are leaves, and
+in these leaves are small animals; but after that no more.--O
+presumptuous man!--The compounds are composed of elements, and the
+elements not.--O presumptuous man! Here is a fine reflection.--We must
+not say that there is anything which we do not see.--We must then talk
+like others, but not think like them.
+
+
+267
+
+The last proceeding of reason is to recognise that there is an infinity
+of things which are beyond it. It is but feeble if it does not see so
+far as to know this. But if natural things are beyond it, what will be
+said of supernatural?
+
+
+268
+
+_Submission._--We must know where to doubt, where to feel certain, where
+to submit. He who does not do so, understands not the force of reason.
+There are some who offend against these three rules, either by affirming
+everything as demonstrative, from want of knowing what demonstration is;
+or by doubting everything, from want of knowing where to submit; or by
+submitting in everything, from want of knowing where they must judge.
+
+
+269
+
+Submission is the use of reason in which consists true Christianity.
+
+
+270
+
+_St. Augustine._[104]--Reason would never submit, if it did not judge
+that there are some occasions on which it ought to submit. It is then
+right for it to submit, when it judges that it ought to submit.
+
+
+271
+
+Wisdom sends us to childhood. _Nisi efficiamini sicut parvuli._[105]
+
+
+272
+
+There is nothing so conformable to reason as this disavowal of reason.
+
+
+273
+
+If we submit everything to reason, our religion will have no mysterious
+and supernatural element. If we offend the principles of reason, our
+religion will be absurd and ridiculous.
+
+
+274
+
+All our reasoning reduces itself to yielding to feeling.
+
+But fancy is like, though contrary to feeling, so that we cannot
+distinguish between these contraries. One person says that my feeling is
+fancy, another that his fancy is feeling. We should have a rule. Reason
+offers itself; but it is pliable in every sense; and thus there is no
+rule.
+
+
+275
+
+Men often take their imagination for their heart; and they believe they
+are converted as soon as they think of being converted.
+
+
+276
+
+M. de Roannez said: "Reasons come to me afterwards, but at first a thing
+pleases or shocks me without my knowing the reason, and yet it shocks me
+for that reason which I only discover afterwards." But I believe, not
+that it shocked him for the reasons which were found afterwards, but
+that these reasons were only found because it shocks him.
+
+
+277
+
+The heart has its reasons, which reason does not know. We feel it in a
+thousand things. I say that the heart naturally loves the Universal
+Being, and also itself naturally, according as it gives itself to them;
+and it hardens itself against one or the other at its will. You have
+rejected the one, and kept the other. Is it by reason that you love
+yourself?
+
+
+278
+
+It is the heart which experiences God, and not the reason. This, then,
+is faith: God felt by the heart, not by the reason.
+
+
+279
+
+Faith is a gift of God; do not believe that we said it was a gift of
+reasoning. Other religions do not say this of their faith. They only
+gave reasoning in order to arrive at it, and yet it does not bring them
+to it.
+
+
+280
+
+The knowledge of God is very far from the love of Him.
+
+
+281
+
+Heart, instinct, principles.
+
+
+282
+
+We know truth, not only by the reason, but also by the heart, and it is
+in this last way that we know first principles; and reason, which has no
+part in it, tries in vain to impugn them. The sceptics, who have only
+this for their object, labour to no purpose. We know that we do not
+dream, and however impossible it is for us to prove it by reason, this
+inability demonstrates only the weakness of our reason, but not, as they
+affirm, the uncertainty of all our knowledge. For the knowledge of first
+principles, as space, time, motion, number, is as sure as any of those
+which we get from reasoning. And reason must trust these intuitions of
+the heart, and must base them on every argument. (We have intuitive
+knowledge of the tri-dimensional nature of space, and of the infinity of
+number, and reason then shows that there are no two square numbers one
+of which is double of the other. Principles are intuited, propositions
+are inferred, all with certainty, though in different ways.) And it is
+as useless and absurd for reason to demand from the heart proofs of her
+first principles, before admitting them, as it would be for the heart to
+demand from reason an intuition of all demonstrated propositions before
+accepting them.
+
+This inability ought, then, to serve only to humble reason, which would
+judge all, but not to impugn our certainty, as if only reason were
+capable of instructing us. Would to God, on the contrary, that we had
+never need of it, and that we knew everything by instinct and intuition!
+But nature has refused us this boon. On the contrary, she has given us
+but very little knowledge of this kind; and all the rest can be acquired
+only by reasoning.
+
+Therefore, those to whom God has imparted religion by intuition are very
+fortunate, and justly convinced. But to those who do not have it, we can
+give it only by reasoning, waiting for God to give them spiritual
+insight, without which faith is only human, and useless for salvation.
+
+
+283
+
+_Order.--Against the objection that Scripture has no order._
+
+The heart has its own order; the intellect has its own, which is by
+principle and demonstration. The heart has another. We do not prove that
+we ought to be loved by enumerating in order the causes of love; that
+would be ridiculous.
+
+Jesus Christ and Saint Paul employ the rule of love, not of intellect;
+for they would warm, not instruct. It is the same with Saint Augustine.
+This order consists chiefly in digressions on each point to indicate the
+end, and keep it always in sight.
+
+
+284
+
+Do not wonder to see simple people believe without reasoning. God
+imparts to them love of Him and hatred of self. He inclines their heart
+to believe. Men will never believe with a saving and real faith, unless
+God inclines their heart; and they will believe as soon as He inclines
+it. And this is what David knew well, when he said: _Inclina cor meum,
+Deus, in ..._[106]
+
+
+285
+
+Religion is suited to all kinds of minds. Some pay attention only to its
+establishment,[107] and this religion is such that its very
+establishment suffices to prove its truth. Others trace it even to the
+apostles. The more learned go back to the beginning of the world. The
+angels see it better still, and from a more distant time.
+
+
+286
+
+Those who believe without having read the Testaments, do so because they
+have an inward disposition entirely holy, and all that they hear of our
+religion conforms to it. They feel that a God has made them; they desire
+only to love God; they desire to hate themselves only. They feel that
+they have no strength in themselves; that they are incapable of coming
+to God; and that if God does not come to them, they can have no
+communion with Him. And they hear our religion say that men must love
+God only, and hate self only; but that all being corrupt and unworthy of
+God, God made Himself man to unite Himself to us. No more is required to
+persuade men who have this disposition in their heart, and who have this
+knowledge of their duty and of their inefficiency.
+
+
+287
+
+Those whom we see to be Christians without the knowledge of the prophets
+and evidences, nevertheless judge of their religion as well as those who
+have that knowledge. They judge of it by the heart, as others judge of
+it by the intellect. God Himself inclines them to believe, and thus they
+are most effectively convinced.
+
+I confess indeed that one of those Christians who believe without proofs
+will not perhaps be capable of convincing an infidel who will say the
+same of himself. But those who know the proofs of religion will prove
+without difficulty that such a believer is truly inspired by God, though
+he cannot prove it himself.
+
+For God having said in His prophecies (which are undoubtedly
+prophecies), that in the reign of Jesus Christ He would spread His
+spirit abroad among nations, and that the youths and maidens and
+children of the Church would prophesy;[108] it is certain that the
+Spirit of God is in these, and not in the others.
+
+
+288
+
+Instead of complaining that God had hidden Himself, you will give Him
+thanks for having revealed so much of Himself; and you will also give
+Him thanks for not having revealed Himself to haughty sages, unworthy to
+know so holy a God.
+
+Two kinds of persons know Him: those who have a humble heart, and who
+love lowliness, whatever kind of intellect they may have, high or low;
+and those who have sufficient understanding to see the truth, whatever
+opposition they may have to it.
+
+
+289
+
+_Proof._--1. The Christian religion, by its establishment, having
+established itself so strongly, so gently, whilst contrary to
+nature.--2. The sanctity, the dignity, and the humility of a Christian
+soul.--3. The miracles of Holy Scripture.--4. Jesus Christ in
+particular.--5. The apostles in particular.--6. Moses and the prophets
+in particular.--7. The Jewish people.--8. The prophecies.--9.
+Perpetuity; no religion has perpetuity.--10. The doctrine which gives a
+reason for everything.--11. The sanctity of this law.--12. By the course
+of the world.
+
+Surely, after considering what is life and what is religion, we should
+not refuse to obey the inclination to follow it, if it comes into our
+heart; and it is certain that there is no ground for laughing at those
+who follow it.
+
+
+290
+
+_Proofs of religion._--Morality, Doctrine, Miracles, Prophecies, Types.
+
+
+
+
+SECTION V
+
+JUSTICE AND THE REASON OF EFFECTS
+
+
+291
+
+In the letter _On Injustice_ can come the ridiculousness of the law that
+the elder gets all. "My friend, you were born on this side of the
+mountain, it is therefore just that your elder brother gets everything."
+
+"Why do you kill me?"
+
+
+292
+
+He lives on the other side of the water.
+
+
+293
+
+"Why do you kill me? What! do you not live on the other side of the
+water? If you lived on this side, my friend, I should be an assassin,
+and it would be unjust to slay you in this manner. But since you live on
+the other side, I am a hero, and it is just."
+
+
+294
+
+On what shall man found the order of the world which he would
+govern?[109] Shall it be on the caprice of each individual? What
+confusion! Shall it be on justice? Man is ignorant of it.
+
+Certainly had he known it, he would not have established this maxim, the
+most general of all that obtain among men, that each should follow the
+custom of his own country. The glory of true equity would have brought
+all nations under subjection, and legislators would not have taken as
+their model the fancies and caprice of Persians and Germans instead of
+this unchanging justice. We should have seen it set up in all the States
+on earth and in all times; whereas we see neither justice nor injustice
+which does not change its nature with change in climate. Three degrees
+of latitude reverse all jurisprudence; a meridian decides the truth.
+Fundamental laws change after a few years of possession; right has its
+epochs; the entry of Saturn into the Lion marks to us the origin of
+such and such a crime. A strange justice that is bounded by a river!
+Truth on this side of the Pyrenees, error on the other side.
+
+Men admit that justice does not consist in these customs, but that it
+resides in natural laws, common to every country. They would certainly
+maintain it obstinately, if reckless chance which has distributed human
+laws had encountered even one which was universal; but the farce is that
+the caprice of men has so many vagaries that there is no such law.
+
+Theft, incest, infanticide, parricide, have all had a place among
+virtuous actions. Can anything be more ridiculous than that a man should
+have the right to kill me because he lives on the other side of the
+water, and because his ruler has a quarrel with mine, though I have none
+with him?
+
+Doubtless there are natural laws; but good reason once corrupted has
+corrupted all. _Nihil amplius nostrum est;[110] quod nostrum dicimus,
+artis est. Ex senatus--consultis et plebiscitis crimina exercentur.[111]
+Ut olim vitiis, sic nunc legibus laboramus._[112]
+
+The result of this confusion is that one affirms the essence of justice
+to be the authority of the legislator; another, the interest of the
+sovereign;[113] another, present custom,[114] and this is the most sure.
+Nothing, according to reason alone, is just in itself; all changes with
+time. Custom creates the whole of equity, for the simple reason that it
+is accepted. It is the mystical foundation of its authority;[115]
+whoever carries it back to first principles destroys it. Nothing is so
+faulty as those laws which correct faults. He who obeys them because
+they are just, obeys a justice which is imaginary, and not the essence
+of law; it is quite self-contained, it is law and nothing more. He who
+will examine its motive will find it so feeble and so trifling that if
+he be not accustomed to contemplate the wonders of human imagination, he
+will marvel that one century has gained for it so much pomp and
+reverence. The art of opposition and of revolution is to unsettle
+established customs, sounding them even to their source, to point out
+their want of authority and justice. We must, it is said, get back to
+the natural and fundamental laws of the State, which an unjust custom
+has abolished. It is a game certain to result in the loss of all;
+nothing will be just on the balance. Yet people readily lend their ear
+to such arguments. They shake off the yoke as soon as they recognise it;
+and the great profit by their ruin, and by that of these curious
+investigators of accepted customs. But from a contrary mistake men
+sometimes think they can justly do everything which is not without an
+example. That is why the wisest of legislators[116] said that it was
+necessary to deceive men for their own good; and another, a good
+politician, _Cum veritatem qua liberetur ignoret, expedit quod
+fallatur._[117] We must not see the fact of usurpation; law was once
+introduced without reason, and has become reasonable. We must make it
+regarded as authoritative, eternal, and conceal its origin, if we do not
+wish that it should soon come to an end.
+
+
+295
+
+_Mine, thine._--"This dog is mine," said those poor children; "that is
+my place in the sun." Here is the beginning and the image of the
+usurpation of all the earth.
+
+
+296
+
+When the question for consideration is whether we ought to make war, and
+kill so many men--condemn so many Spaniards to death--only one man is
+judge, and he is an interested party. There should be a third, who is
+disinterested.
+
+
+297
+
+_Veri juris._[118]--We have it no more; if we had it, we should take
+conformity to the customs of a country as the rule of justice. It is
+here that, not finding justice, we have found force, etc.
+
+
+298
+
+_Justice, might._--It is right that what is just should be obeyed; it is
+necessary that what is strongest should be obeyed. Justice without might
+is helpless; might without justice is tyrannical. Justice without might
+is gainsaid, because there are always offenders; might without justice
+is condemned. We must then combine justice and might, and for this end
+make what is just strong, or what is strong just.
+
+Justice is subject to dispute; might is easily recognised and is not
+disputed. So we cannot give might to justice, because might has gainsaid
+justice, and has declared that it is she herself who is just. And thus
+being unable to make what is just strong, we have made what is strong
+just.
+
+
+299
+
+The only universal rules are the laws of the country in ordinary
+affairs, and of the majority in others. Whence comes this? From the
+might which is in them. Hence it comes that kings, who have power of a
+different kind, do not follow the majority of their ministers.
+
+No doubt equality of goods is just; but, being unable to cause might to
+obey justice, men have made it just to obey might. Unable to strengthen
+justice, they have justified might; so that the just and the strong
+should unite, and there should be peace, which is the sovereign good.
+
+
+300
+
+"When a strong man armed keepeth his goods, his goods are in
+peace."[119]
+
+
+301
+
+Why do we follow the majority? It is because they have more reason? No,
+because they have more power.
+
+Why do we follow the ancient laws and opinions? Is it because they are
+more sound? No, but because they are unique, and remove from us the root
+of difference.
+
+
+302
+
+... It is the effect of might, not of custom. For those who are capable
+of originality are few; the greater number will only follow, and refuse
+glory to those inventors who seek it by their inventions. And if these
+are obstinate in their wish to obtain glory, and despise those who do
+not invent, the latter will call them ridiculous names, and would beat
+them with a stick. Let no one then boast of his subtlety, or let him
+keep his complacency to himself.
+
+
+303
+
+Might is the sovereign of the world, and not opinion.--But opinion makes
+use of might.--It is might that makes opinion. Gentleness is beautiful
+in our opinion. Why? Because he who will dance on a rope will be
+alone,[120] and I will gather a stronger mob of people who will say that
+it is unbecoming.
+
+
+304
+
+The cords which bind the respect of men to each other are in general
+cords of necessity; for there must be different degrees, all men wishing
+to rule, and not all being able to do so, but some being able.
+
+Let us then imagine we see society in the process of formation. Men will
+doubtless fight till the stronger party overcomes the weaker, and a
+dominant party is established. But when this is once determined, the
+masters, who do not desire the continuation of strife, then decree that
+the power which is in their hands shall be transmitted as they please.
+Some place it in election by the people, others in hereditary
+succession, etc.
+
+And this is the point where imagination begins to play its part. Till
+now power makes fact; now power is sustained by imagination in a certain
+party, in France in the nobility, in Switzerland in the burgesses, etc.
+
+These cords which bind the respect of men to such and such an individual
+are therefore the cords of imagination.
+
+
+305
+
+The Swiss are offended by being called gentlemen, and prove themselves
+true plebeians in order to be thought worthy of great office.
+
+
+306
+
+As duchies, kingships, and magistracies are real and necessary, because
+might rules all, they exist everywhere and always. But since only
+caprice makes such and such a one a ruler, the principle is not
+constant, but subject to variation, etc.
+
+
+307
+
+The chancellor is grave, and clothed with ornaments, for his position is
+unreal. Not so the king, he has power, and has nothing to do with the
+imagination. Judges, physicians, etc. appeal only to the imagination.
+
+
+308
+
+The habit of seeing kings accompanied by guards, drums, officers, and
+all the paraphernalia which mechanically inspire respect and awe, makes
+their countenance, when sometimes seen alone without these
+accompaniments, impress respect and awe on their subjects; because we
+cannot separate in thought their persons from the surroundings with
+which we see them usually joined. And the world, which knows not that
+this effect is the result of habit, believes that it arises by a natural
+force, whence come these words, "The character of Divinity is stamped on
+his countenance," etc.
+
+
+309
+
+_Justice._--As custom determines what is agreeable, so also does it
+determine justice.
+
+
+310
+
+_King and tyrant._--I, too, will keep my thoughts secret.
+
+I will take care on every journey.
+
+Greatness of establishment, respect for establishment.
+
+The pleasure of the great is the power to make people happy.
+
+The property of riches is to be given liberally.
+
+The property of each thing must be sought. The property of power is to
+protect.
+
+When force attacks humbug, when a private soldier takes the square cap
+off a first president, and throws it out of the window.
+
+
+311
+
+The government founded on opinion and imagination reigns for some time,
+and this government is pleasant and voluntary; that founded on might
+lasts for ever. Thus opinion is the queen of the world, but might is its
+tyrant.
+
+
+312
+
+Justice is what is established; and thus all our established laws will
+necessarily be regarded as just without examination, since they are
+established.
+
+
+313
+
+_Sound opinions of the people._--Civil wars are the greatest of
+evils.[121] They are inevitable, if we wish to reward desert; for all
+will say they are deserving. The evil we have to fear from a fool who
+succeeds by right of birth, is neither so great nor so sure.
+
+
+314
+
+God has created all for Himself. He has bestowed upon Himself the power
+of pain and pleasure.
+
+You can apply it to God, or to yourself. If to God, the Gospel is the
+rule. If to yourself, you will take the place of God. As God is
+surrounded by persons full of charity, who ask of Him the blessings of
+charity that are in His power, so ... Recognise then and learn that you
+are only a king of lust, and take the ways of lust.
+
+
+315
+
+_The reason of effects._--It is wonderful that men would not have me
+honour a man clothed in brocade, and followed by seven or eight lackeys!
+Why! He will have me thrashed, if I do not salute him. This custom is a
+force. It is the same with a horse in fine trappings in comparison with
+another! Montaigne[122] is a fool not to see what difference there is,
+to wonder at our finding any, and to ask the reason. "Indeed," says he,
+"how comes it," etc....
+
+
+316
+
+_Sound opinions of the people._--To be spruce is not altogether foolish,
+for it proves that a great number of people work for one. It shows by
+one's hair, that one has a valet, a perfumer, etc., by one's band,
+thread, lace, ... etc. Now it is not merely superficial nor merely
+outward show to have many arms at command. The more arms one has, the
+more powerful one is. To be spruce is to show one's power.
+
+
+317
+
+Deference means, "Put yourself to inconvenience." This is apparently
+silly, but is quite right. For it is to say, "I would indeed put myself
+to inconvenience if you required it, since indeed I do so when it is of
+no service to you." Deference further serves to distinguish the great.
+Now if deference was displayed by sitting in an arm-chair, we should
+show deference to everybody, and so no distinction would be made; but,
+being put to inconvenience, we distinguish very well.
+
+
+318
+
+He has four lackeys.
+
+
+319
+
+How rightly do we distinguish men by external appearances rather than by
+internal qualities! Which of us two shall have precedence? Who will give
+place to the other? The least clever. But I am as clever as he. We
+should have to fight over this. He has four lackeys, and I have only
+one. This can be seen; we have only to count. It falls to me to yield,
+and I am a fool if I contest the matter. By this means we are at peace,
+which is the greatest of boons.
+
+
+320
+
+The most unreasonable things in the world become most reasonable,
+because of the unruliness of men. What is less reasonable than to choose
+the eldest son of a queen to rule a State? We do not choose as captain
+of a ship the passenger who is of the best family.
+
+This law would be absurd and unjust; but because men are so themselves,
+and always will be so, it becomes reasonable and just. For whom will men
+choose, as the most virtuous and able? We at once come to blows, as each
+claims to be the most virtuous and able. Let us then attach this quality
+to something indisputable. This is the king's eldest son. That is clear,
+and there is no dispute. Reason can do no better, for civil war is the
+greatest of evils.
+
+
+321
+
+Children are astonished to see their comrades respected.
+
+
+322
+
+To be of noble birth is a great advantage. In eighteen years it places a
+man within the select circle, known and respected, as another would have
+merited in fifty years. It is a gain of thirty years without trouble.
+
+
+323
+
+What is the Ego?
+
+Suppose a man puts himself at a window to see those who pass by. If I
+pass by, can I say that he placed himself there to see me? No; for he
+does not think of me in particular. But does he who loves someone on
+account of beauty really love that person? No; for the small-pox, which
+will kill beauty without killing the person, will cause him to love her
+no more.
+
+And if one loves me for my judgment, memory, he does not love _me_, for
+I can lose these qualities without losing myself. Where, then, is this
+Ego, if it be neither in the body nor in the soul? And how love the body
+or the soul, except for these qualities which do not constitute _me_,
+since they are perishable? For it is impossible and would be unjust to
+love the soul of a person in the abstract, and whatever qualities might
+be therein. We never, then, love a person, but only qualities.
+
+Let us, then, jeer no more at those who are honoured on account of rank
+and office; for we love a person only on account of borrowed qualities.
+
+
+324
+
+The people have very sound opinions, for example:
+
+1. In having preferred diversion and hunting to poetry. The half-learned
+laugh at it, and glory in being above the folly of the world; but the
+people are right for a reason which these do not fathom.
+
+2. In having distinguished men by external marks, as birth or wealth.
+The world again exults in showing how unreasonable this is; but it is
+very reasonable. Savages laugh at an infant king.[123]
+
+3. In being offended at a blow, on in desiring glory so much. But it is
+very desirable on account of the other essential goods which are joined
+to it; and a man who has received a blow, without resenting it, is
+overwhelmed with taunts and indignities.
+
+4. In working for the uncertain; in sailing on the sea; in walking over
+a plank.
+
+
+325
+
+Montaigne is wrong. Custom should be followed only because it is custom,
+and not because it is reasonable or just. But people follow it for this
+sole reason, that they think it just. Otherwise they would follow it no
+longer, although it were the custom; for they will only submit to reason
+or justice. Custom without this would pass for tyranny; but the
+sovereignty of reason and justice is no more tyrannical than that of
+desire. They are principles natural to man.
+
+It would therefore be right to obey laws and customs, because they are
+laws; but we should know that there is neither truth nor justice to
+introduce into them, that we know nothing of these, and so must follow
+what is accepted. By this means we would never depart from them. But
+people cannot accept this doctrine; and, as they believe that truth can
+be found, and that it exists in law and custom, they believe them, and
+take their antiquity as a proof of their truth, and not simply of their
+authority apart from truth. Thus they obey laws, but they are liable to
+revolt when these are proved to be valueless; and this can be shown of
+all, looked at from a certain aspect.
+
+
+326
+
+_Injustice._--It is dangerous to tell the people that the laws are
+unjust; for they obey them only because they think them just. Therefore
+it is necessary to tell them at the same time that they must obey them
+because they are laws, just as they must obey superiors, not because
+they are just, but because they are superiors. In this way all sedition
+is prevented, if this can be made intelligible, and it be understood
+what is the proper definition of justice.
+
+
+327
+
+The world is a good judge of things, for it is in natural ignorance,
+which is man's true state.[124] The sciences have two extremes which
+meet. The first is the pure natural ignorance in which all men find
+themselves at birth. The other extreme is that reached by great
+intellects, who, having run through all that men can know, find they
+know nothing, and come back again to that same ignorance from which they
+set out; but this is a learned ignorance which is conscious of itself.
+Those between the two, who have departed from natural ignorance and not
+been able to reach the other, have some smattering of this vain
+knowledge, and pretend to be wise. These trouble the world, and are bad
+judges of everything. The people and the wise constitute the world;
+these despise it, and are despised. They judge badly of everything, and
+the world judges rightly of them.
+
+
+328
+
+_The reason of effects._--Continual alternation of pro and con.
+
+We have then shown that man is foolish, by the estimation he makes of
+things which are not essential; and all these opinions are destroyed. We
+have next shown that all these opinions are very sound, and that thus,
+since all these vanities are well founded, the people are not so foolish
+as is said. And so we have destroyed the opinion which destroyed that of
+the people.
+
+But we must now destroy this last proposition, and show that it remains
+always true that the people are foolish, though their opinions are
+sound; because they do not perceive the truth where it is, and, as they
+place it where it is not, their opinions are always very false and very
+unsound.
+
+
+329
+
+_The reason of effects._--The weakness of man is the reason why so many
+things are considered fine, as to be good at playing the lute. It is
+only an evil because of our weakness.
+
+
+330
+
+The power of kings is founded on the reason and on the folly of the
+people, and specially on their folly. The greatest and most important
+thing in the world has weakness for its foundation, and this foundation
+is wonderfully sure; for there is nothing more sure than this, that the
+people will be weak. What is based on sound reason is very ill founded,
+as the estimate of wisdom.
+
+
+331
+
+We can only think of Plato and Aristotle in grand academic robes. They
+were honest men, like others, laughing with their friends, and when they
+diverted themselves with writing their _Laws_ and the _Politics_, they
+did it as an amusement. That part of their life was the least
+philosophic and the least serious; the most philosophic was to live
+simply and quietly. If they wrote on politics, it was as if laying down
+rules for a lunatic asylum; and if they presented the appearance of
+speaking of a great matter, it was because they knew that the madmen, to
+whom they spoke, thought they were kings and emperors. They entered into
+their principles in order to make their madness as little harmful as
+possible.
+
+
+332
+
+Tyranny consists in the desire of universal power beyond its scope.
+
+There are different assemblies of the strong, the fair, the sensible,
+the pious, in which each man rules at home, not elsewhere. And sometimes
+they meet, and the strong and the fair foolishly fight as to who shall
+be master, for their mastery is of different kinds. They do not
+understand one another, and their fault is the desire to rule
+everywhere. Nothing can effect this, not even might, which is of no use
+in the kingdom of the wise, and is only mistress of external actions.
+
+_Tyranny_--... So these expressions are false and tyrannical: "I am
+fair, therefore I must be feared. I am strong, therefore I must be
+loved. I am ..."
+
+Tyranny is the wish to have in one way what can only be had in another.
+We render different duties to different merits; the duty of love to the
+pleasant; the duty of fear to the strong; the duty of belief to the
+learned.
+
+We must render these duties; it is unjust to refuse them, and unjust to
+ask others. And so it is false and tyrannical to say, "He is not strong,
+therefore I will not esteem him; he is not able, therefore I will not
+fear him."
+
+
+333
+
+Have you never seen people who, in order to complain of the little fuss
+you make about them, parade before you the example of great men who
+esteem them? In answer I reply to them, "Show me the merit whereby you
+have charmed these persons, and I also will esteem you."
+
+
+334
+
+_The reason of effects._--Lust and force are the source of all our
+actions; lust causes voluntary actions, force involuntary ones.
+
+
+335
+
+_The reason of effects._--It is then true to say that all the world is
+under a delusion; for, although the opinions of the people are sound,
+they are not so as conceived by them, since they think the truth to be
+where it is not. Truth is indeed in their opinions, but not at the point
+where they imagine it. [Thus] it is true that we must honour noblemen,
+but not because noble birth is real superiority, etc.
+
+
+336
+
+_The reason of effects._--We must keep our thought secret, and judge
+everything by it, while talking like the people.
+
+
+337
+
+_The reason of effects._--Degrees. The people honour persons of high
+birth. The semi-learned despise them, saying that birth is not a
+personal, but a chance superiority. The learned honour them, not for
+popular reasons, but for secret reasons. Devout persons, who have more
+zeal than knowledge, despise them, in spite of that consideration which
+makes them honoured by the learned, because they judge them by a new
+light which piety gives them. But perfect Christians honour them by
+another and higher light. So arise a succession of opinions for and
+against, according to the light one has.
+
+
+338
+
+True Christians nevertheless comply with folly, not because they respect
+folly, but the command of God, who for the punishment of men has made
+them subject to these follies. _Omnis creatura subjecta est
+vanitati.[125] Liberabitur._[126] Thus Saint Thomas[127] explains the
+passage in Saint James on giving place to the rich, that if they do it
+not in the sight of God, they depart from the command of religion.
+
+
+
+
+SECTION VI
+
+THE PHILOSOPHERS
+
+
+339
+
+I can well conceive a man without hands, feet, head (for it is only
+experience which teaches us that the head is more necessary than feet).
+But I cannot conceive man without thought; he would be a stone or a
+brute.
+
+
+340
+
+The arithmetical machine produces effects which approach nearer to
+thought than all the actions of animals. But it does nothing which would
+enable us to attribute will to it, as to the animals.
+
+
+341
+
+The account of the pike and frog of Liancourt.[128] They do it always,
+and never otherwise, nor any other thing showing mind.
+
+
+342
+
+If an animal did by mind what it does by instinct, and if it spoke by
+mind what it speaks by instinct, in hunting, and in warning its mates
+that the prey is found or lost; it would indeed also speak in regard to
+those things which affect it closer, as example, "Gnaw me this cord
+which is wounding me, and which I cannot reach."
+
+
+343
+
+The beak of the parrot, which it wipes, although it is clean.
+
+
+344
+
+Instinct and reason, marks of two natures.
+
+
+345
+
+Reason commands us far more imperiously than a master; for in disobeying
+the one we are unfortunate, and in disobeying the other we are fools.
+
+
+346
+
+Thought constitutes the greatness of man.
+
+
+347
+
+Man is but a reed, the most feeble thing in nature; but he is a thinking
+reed. The entire universe need not arm itself to crush him. A vapour, a
+drop of water suffices to kill him. But, if the universe were to crush
+him, man would still be more noble than that which killed him, because
+he knows that he dies and the advantage which the universe has over him;
+the universe knows nothing of this.
+
+All our dignity consists, then, in thought. By it we must elevate
+ourselves, and not by space and time which we cannot fill. Let us
+endeavour, then, to think well; this is the principle of morality.
+
+
+348
+
+_A thinking reed._--It is not from space that I must seek my dignity,
+but from the government of my thought. I shall have no more if I possess
+worlds. By space the universe encompasses and swallows me up like an
+atom; by thought I comprehend the world.
+
+
+349
+
+_Immateriality of the soul._--Philosophers[129] who have mastered their
+passions. What matter could do that?
+
+
+350
+
+_The Stoics._--They conclude that what has been done once can be done
+always, and that since the desire of glory imparts some power to those
+whom it possesses, others can do likewise. There are feverish movements
+which health cannot imitate.
+
+Epictetus[130] concludes that since there are consistent Christians,
+every man can easily be so.
+
+
+351
+
+Those great spiritual efforts, which the soul sometimes assays, are
+things on which it does not lay hold.[131] It only leaps to them, not as
+upon a throne, for ever, but merely for an instant.
+
+
+352
+
+The strength of a man's virtue must not be measured by his efforts, but
+by his ordinary life.
+
+
+353
+
+I do not admire the excess of a virtue as of valour, except I see at the
+same time the excess of the opposite virtue, as in Epaminondas,[132] who
+had the greatest valour and the greatest kindness. For otherwise it is
+not to rise, it is to fall. We do not display greatness by going to one
+extreme, but in touching both at once, and filling all the intervening
+space. But perhaps this is only a sudden movement of the soul from one
+to the other extreme, and in fact it is ever at one point only, as in
+the case of a firebrand. Be it so, but at least this indicates agility
+if not expanse of soul.
+
+
+354
+
+Man's nature is not always to advance; it has its advances and retreats.
+
+Fever has its cold and hot fits; and the cold proves as well as the hot
+the greatness of the fire of fever.
+
+The discoveries of men from age to age turn out the same. The kindness
+and the malice of the world in general are the same. _Plerumque gratae
+principibus vices._[133]
+
+
+355
+
+Continuous eloquence wearies.
+
+Princes and kings sometimes play. They are not always on their thrones.
+They weary there. Grandeur must be abandoned to be appreciated.
+Continuity in everything is unpleasant. Cold is agreeable, that we may
+get warm.
+
+Nature acts by progress, _itus et reditus_. It goes and returns, then
+advances further, then twice as much backwards, then more forward than
+ever, etc.
+
+The tide of the sea behaves in the same manner; and so apparently does
+the sun in its course.
+
+
+356
+
+The nourishment of the body is little by little. Fullness of nourishment
+and smallness of substance.
+
+
+357
+
+When we would pursue virtues to their extremes on either side, vices
+present themselves, which insinuate themselves insensibly there, in
+their insensible journey towards the infinitely little: and vices
+present themselves in a crowd towards the infinitely great, so that we
+lose ourselves in them, and no longer see virtues. We find fault with
+perfection itself.
+
+
+358
+
+Man is neither angel nor brute, and the unfortunate thing is that he who
+would act the angel acts the brute.[134]
+
+
+359
+
+We do not sustain ourselves in virtue by our own strength, but by the
+balancing of two opposed vices, just as we remain upright amidst two
+contrary gales. Remove one of the vices, and we fall into the other.
+
+
+360
+
+What the Stoics propose is so difficult and foolish!
+
+The Stoics lay down that all those who are not at the high degree of
+wisdom are equally foolish and vicious, as those who are two inches
+under water.
+
+
+361
+
+_The sovereign good. Dispute about the sovereign good._--_Ut sis
+contentus temetipso et ex te nascentibus bonis._[135] There is a
+contradiction, for in the end they advise suicide. Oh! What a happy
+life, from which we are to free ourselves as from the plague!
+
+
+362
+
+_Ex senatus-consultis et plebiscitis_ ...
+
+To ask like passages.
+
+
+363
+
+_Ex senatus-consultis et plebiscitis scelera exercentur._ Sen. 588.[136]
+
+_Nihil tam absurde dici potest quod non dicatur ab aliquo
+philosophorum._ Divin.[137]
+
+_Quibusdam destinatis sententiis consecrati quae non probant coguntur
+defendere._ Cic.[138]
+
+_Ut omnium rerum sic litterarum quoque intemperantia laboramus._
+Senec.[139]
+
+_Id maxime quemque decet, quod est cujusque suum maxime._[140]
+
+_Hos natura modos primum dedit._[141] Georg.
+
+_Paucis opus est litteris ad bonam mentem._[142]
+
+_Si quando turpe non sit, tamen non est non turpe quum id a multitudine
+laudetur._
+
+_Mihi sic usus est, tibi ut opus est facto, fac._[143] Ter.
+
+
+364
+
+_Rarum est enim ut satis se quisque vereatur._[144]
+
+_Tot circa unum caput tumultuantes deos._[145]
+
+_Nihil turpius quam cognitioni assertionem praecurrere._ Cic.[146]
+
+_Nec me pudet, ut istos, fateri nescire quid nesciam._[147]
+
+_Melius non incipient._[148]
+
+
+365
+
+_Thought._--All the dignity of man consists in thought. Thought is
+therefore by its nature a wonderful and incomparable thing. It must have
+strange defects to be contemptible. But it has such, so that nothing is
+more ridiculous. How great it is in its nature! How vile it is in its
+defects!
+
+But what is this thought? How foolish it is!
+
+
+366
+
+The mind of this sovereign judge of the world is not so independent that
+it is not liable to be disturbed by the first din about it. The noise of
+a cannon is not necessary to hinder its thoughts; it needs only the
+creaking of a weathercock or a pulley. Do not wonder if at present it
+does not reason well; a fly is buzzing in its ears; that is enough to
+render it incapable of good judgment. If you wish it to be able to reach
+the truth, chase away that animal which holds its reason in check and
+disturbs that powerful intellect which rules towns and kingdoms. Here is
+a comical god! _O ridicolosissimo eroe!_
+
+
+367
+
+The power of flies; they win battles,[149] hinder our soul from acting,
+eat our body.
+
+
+368
+
+When it is said that heat is only the motions of certain molecules, and
+light the _conatus recedendi_ which we feel,[150] it astonishes us.
+What! Is pleasure only the ballet of our spirits? We have conceived so
+different an idea of it! And these sensations seem so removed from those
+others which we say are the same as those with which we compare them!
+The sensation from the fire, that warmth which affects us in a manner
+wholly different from touch, the reception of sound and light, all this
+appears to us mysterious, and yet it is material like the blow of a
+stone. It is true that the smallness of the spirits which enter into the
+pores touches other nerves, but there are always some nerves touched.
+
+
+369
+
+Memory is necessary for all the operations of reason.
+
+
+370
+
+[Chance gives rise to thoughts, and chance removes them; no art can keep
+or acquire them.
+
+A thought has escaped me. I wanted to write it down. I write instead,
+that it has escaped me.]
+
+
+371
+
+[When I was small, I hugged my book; and because it sometimes happened
+to me to ... in believing I hugged it, I doubted....]
+
+
+372
+
+In writing down my thought, it sometimes escapes me; but this makes me
+remember my weakness, that I constantly forget. This is as instructive
+to me as my forgotten thought; for I strive only to know my nothingness.
+
+
+373
+
+_Scepticism._--I shall here write my thoughts without order, and not
+perhaps in unintentional confusion; that is true order, which will
+always indicate my object by its very disorder. I should do too much
+honour to my subject, if I treated it with order, since I want to show
+that it is incapable of it.
+
+
+374
+
+What astonishes me most is to see that all the world is not astonished
+at its own weakness. Men act seriously, and each follows his own mode of
+life, not because it is in fact good to follow since it is the custom,
+but as if each man knew certainly where reason and justice are. They
+find themselves continually deceived, and by a comical humility think it
+is their own fault, and not that of the art which they claim always to
+possess. But it is well there are so many such people in the world, who
+are not sceptics for the glory of scepticism, in order to show that man
+is quite capable of the most extravagant opinions, since he is capable
+of believing that he is not in a state of natural and inevitable
+weakness, but, on the contrary, of natural wisdom. Nothing fortifies
+scepticism more than that there are some who are not sceptics; if all
+were so, they would be wrong.
+
+
+375
+
+[I have passed a great part of my life believing that there was justice,
+and in this I was not mistaken; for there is justice according as God
+has willed to reveal it to us. But I did not take it so, and this is
+where I made a mistake; for I believed that our justice was essentially
+just, and that I had that whereby to know and judge of it. But I have so
+often found my right judgment at fault, that at last I have come to
+distrust myself, and then others. I have seen changes in all nations and
+men, and thus after many changes of judgment regarding true justice, I
+have recognised that our nature was but in continual change, and I have
+not changed since; and if I changed, I would confirm my opinion.
+
+The sceptic Arcesilaus,[151] who became a dogmatist.]
+
+
+376
+
+This sect derives more strength from its enemies than from its friends;
+for the weakness of man is far more evident in those who know it not
+than in those who know it.
+
+
+377
+
+Discourses on humility are a source of pride in the vain, and of
+humility in the humble. So those on scepticism cause believers to
+affirm. Few men speak humbly of humility, chastely of chastity, few
+doubtingly of scepticism. We are only falsehood, duplicity,
+contradiction; we both conceal and disguise ourselves from ourselves.
+
+
+378
+
+_Scepticism._--Excess, like defect of intellect, is accused of madness.
+Nothing is good but mediocrity. The majority has settled that, and finds
+fault with him who escapes it at whichever end. I will not oppose it. I
+quite consent to put myself there, and refuse to be at the lower end,
+not because it is low, but because it is an end; for I would likewise
+refuse to be placed at the top. To leave the mean is to abandon
+humanity. The greatness of the human soul consists in knowing how to
+preserve the mean. So far from greatness consisting in leaving it, it
+consists in not leaving it.
+
+
+379
+
+It is not good to have too much liberty. It is not good to have all one
+wants.
+
+
+380
+
+All good maxims are in the world. We only need to apply them. For
+instance, we do not doubt that we ought to risk our lives in defence of
+the public good; but for religion, no.
+
+It is true there must be inequality among men; but if this be conceded,
+the door is opened not only to the highest power, but to the highest
+tyranny.
+
+We must relax our minds a little; but this opens the door to the
+greatest debauchery. Let us mark the limits. There are no limits in
+things. Laws would put them there, and the mind cannot suffer it.
+
+
+381
+
+When we are too young, we do not judge well; so, also, when we are too
+old. If we do not think enough, or if we think too much on any matter,
+we get obstinate and infatuated about it. If one considers one's work
+immediately after having done it, one is entirely prepossessed in its
+favour; by delaying too long, one can no longer enter into the spirit of
+it. So with pictures seen from too far or too near; there is but one
+exact point which is the true place wherefrom to look at them: the rest
+are too near, too far, too high, or too low. Perspective determines that
+point in the art of painting. But who shall determine it in truth and
+morality?
+
+
+382
+
+When all is equally agitated, nothing appears to be agitated, as in a
+ship. When all tend to debauchery, none appears to do so. He who stops
+draws attention to the excess of others, like a fixed point.
+
+
+383
+
+The licentious tell men of orderly lives that they stray from nature's
+path, while they themselves follow it; as people in a ship think those
+move who are on the shore. On all sides the language is similar. We must
+have a fixed point in order to judge. The harbour decides for those who
+are in a ship; but where shall we find a harbour in morality?
+
+
+384
+
+Contradiction is a bad sign of truth; several things which are certain
+are contradicted; several things which are false pass without
+contradiction. Contradiction is not a sign of falsity, nor the want of
+contradiction a sign of truth.
+
+
+385
+
+_Scepticism._--Each thing here is partly true and partly false.
+Essential truth is not so; it is altogether pure and altogether true.
+This mixture dishonours and annihilates it. Nothing is purely true, and
+thus nothing is true, meaning by that pure truth. You will say it is
+true that homicide is wrong. Yes; for we know well the wrong and the
+false. But what will you say is good? Chastity? I say no; for the world
+would come to an end. Marriage? No; continence is better. Not to kill?
+No; for lawlessness would be horrible, and the wicked would kill all the
+good. To kill? No; for that destroys nature. We possess truth and
+goodness only in part, and mingled with falsehood and evil.
+
+
+386
+
+If we dreamt the same thing every night, it would affect us as much as
+the objects we see every day. And if an artisan were sure to dream every
+night for twelve hours' duration that he was a king, I believe he would
+be almost as happy as a king, who should dream every night for twelve
+hours on end that he was an artisan.
+
+If we were to dream every night that we were pursued by enemies, and
+harassed by these painful phantoms, or that we passed every day in
+different occupations, as in making a voyage, we should suffer almost as
+much as if it were real, and should fear to sleep, as we fear to wake
+when we dread in fact to enter on such mishaps. And, indeed, it would
+cause pretty nearly the same discomforts as the reality.
+
+But since dreams are all different, and each single one is diversified,
+what is seen in them affects us much less than what we see when awake,
+because of its continuity, which is not, however, so continuous and
+level as not to change too; but it changes less abruptly, except rarely,
+as when we travel, and then we say, "It seems to me I am dreaming." For
+life is a dream a little less inconstant.
+
+
+387
+
+[It may be that there are true demonstrations; but this is not certain.
+Thus, this proves nothing else but that it is not certain that all is
+uncertain, to the glory of scepticism.]
+
+
+388
+
+_Good sense._--They are compelled to say, "You are not acting in good
+faith; we are not asleep," etc. How I love to see this proud reason
+humiliated and suppliant! For this is not the language of a man whose
+right is disputed, and who defends it with the power of armed hands. He
+is not foolish enough to declare that men are not acting in good faith,
+but he punishes this bad faith with force.
+
+
+389
+
+Ecclesiastes[152] shows that man without God is in total ignorance and
+inevitable misery. For it is wretched to have the wish, but not the
+power. Now he would be happy and assured of some truth, and yet he can
+neither know, nor desire not to know. He cannot even doubt.
+
+
+390
+
+My God! How foolish this talk is! "Would God have made the world to damn
+it? Would He ask so much from persons so weak?" etc. Scepticism is the
+cure for this evil, and will take down this vanity.
+
+
+391
+
+_Conversation._--Great words: Religion, I deny it.
+
+_Conversation._--Scepticism helps religion.
+
+
+392
+
+_Against Scepticism._--[... It is, then, a strange fact that we cannot
+define these things without obscuring them, while we speak of them with
+all assurance.] We assume that all conceive of them in the same way; but
+we assume it quite gratuitously, for we have no proof of it. I see, in
+truth, that the same words are applied on the same occasions, and that
+every time two men see a body change its place, they both express their
+view of this same fact by the same word, both saying that it has moved;
+and from this conformity of application we derive a strong conviction of
+a conformity of ideas. But this is not absolutely or finally convincing,
+though there is enough to support a bet on the affirmative, since we
+know that we often draw the same conclusions from different premisses.
+
+This is enough, at least, to obscure the matter; not that it completely
+extinguishes the natural light which assures us of these things. The
+academicians[153] would have won. But this dulls it, and troubles the
+dogmatists to the glory of the sceptical crowd, which consists in this
+doubtful ambiguity, and in a certain doubtful dimness from which our
+doubts cannot take away all the clearness, nor our own natural lights
+chase away all the darkness.
+
+
+393
+
+It is a singular thing to consider that there are people in the world
+who, having renounced all the laws of God and nature, have made laws for
+themselves which they strictly obey, as, for instance, the soldiers of
+Mahomet, robbers, heretics, etc. It is the same with logicians. It seems
+that their licence must be without any limits or barriers, since they
+have broken through so many that are so just and sacred.
+
+
+394
+
+All the principles of sceptics, stoics, atheists, etc., are true. But
+their conclusions are false, because the opposite principles are also
+true.
+
+
+395
+
+_Instinct, reason._--We have an incapacity of proof, insurmountable by
+all dogmatism. We have an idea of truth, invincible to all scepticism.
+
+
+396
+
+Two things instruct man about his whole nature; instinct and experience.
+
+
+397
+
+The greatness of man is great in that he knows himself to be miserable.
+A tree does not know itself to be miserable. It is then being miserable
+to know oneself to be miserable; but it is also being great to know that
+one is miserable.
+
+
+398
+
+All these same miseries prove man's greatness. They are the miseries of
+a great lord, of a deposed king.
+
+
+399
+
+We are not miserable without feeling it. A ruined house is not
+miserable. Man only is miserable. _Ego vir videns._[154]
+
+
+400
+
+_The greatness of man._--We have so great an idea of the soul of man
+that we cannot endure being despised, or not being esteemed by any soul;
+and all the happiness of men consists in this esteem.
+
+
+401
+
+_Glory._--The brutes do not admire each other. A horse does not admire
+his companion. Not that there is no rivalry between them in a race, but
+that is of no consequence; for, when in the stable, the heaviest and
+most ill-formed does not give up his oats to another, as men would have
+others do to them. Their virtue is satisfied with itself.
+
+
+402
+
+The greatness of man even in his lust, to have known how to extract from
+it a wonderful code, and to have drawn from it a picture of benevolence.
+
+
+403
+
+_Greatness._--The reasons of effects indicate the greatness of man, in
+having extracted so fair an order from lust.
+
+
+404
+
+The greatest baseness of man is the pursuit of glory. But it is also the
+greatest mark of his excellence; for whatever possessions he may have on
+earth, whatever health and essential comfort, he is not satisfied if he
+has not the esteem of men. He values human reason so highly that,
+whatever advantages he may have on earth, he is not content if he is not
+also ranked highly in the judgment of man. This is the finest position
+in the world. Nothing can turn him from that desire, which is the most
+indelible quality of man's heart.
+
+And those who most despise men, and put them on a level with the brutes,
+yet wish to be admired and believed by men, and contradict themselves by
+their own feelings; their nature, which is stronger than all, convincing
+them of the greatness of man more forcibly than reason convinces them of
+their baseness.
+
+
+405
+
+_Contradiction._--Pride counterbalancing all miseries. Man either hides
+his miseries, or, if he disclose them, glories in knowing them.
+
+
+406
+
+Pride counterbalances and takes away all miseries. Here is a strange
+monster, and a very plain aberration. He is fallen from his place, and
+is anxiously seeking it. This is what all men do. Let us see who will
+have found it.
+
+
+407
+
+When malice has reason on its side, it becomes proud, and parades reason
+in all its splendour. When austerity or stern choice has not arrived at
+the true good, and must needs return to follow nature, it becomes proud
+by reason of this return.
+
+
+408
+
+Evil is easy, and has infinite forms; good is almost unique.[155] But a
+certain kind of evil is as difficult to find as what we call good; and
+often on this account such particular evil gets passed off as good. An
+extraordinary greatness of soul is needed in order to attain to it as
+well as to good.
+
+
+409
+
+_The greatness of man._--The greatness of man is so evident, that it is
+even proved by his wretchedness. For what in animals is nature we call
+in man wretchedness; by which we recognise that, his nature being now
+like that of animals, he has fallen from a better nature which once was
+his.
+
+For who is unhappy at not being a king, except a deposed king? Was
+Paulus AEmilius[156] unhappy at being no longer consul? On the contrary,
+everybody thought him happy in having been consul, because the office
+could only be held for a time. But men thought Perseus so unhappy in
+being no longer king, because the condition of kingship implied his
+being always king, that they thought it strange that he endured life.
+Who is unhappy at having only one mouth? And who is not unhappy at
+having only one eye? Probably no man ever ventured to mourn at not
+having three eyes. But any one is inconsolable at having none.
+
+
+410
+
+_Perseus, King of Macedon._--Paulus AEmilius reproached Perseus for not
+killing himself.
+
+
+411
+
+Notwithstanding the sight of all our miseries, which press upon us and
+take us by the throat, we have an instinct which we cannot repress, and
+which lifts us up.
+
+
+412
+
+There is internal war in man between reason and the passions.
+
+If he had only reason without passions ...
+
+If he had only passions without reason ...
+
+But having both, he cannot be without strife, being unable to be at
+peace with the one without being at war with the other. Thus he is
+always divided against, and opposed to himself.
+
+
+413
+
+This internal war of reason against the passions has made a division of
+those who would have peace into two sects. The first would renounce
+their passions, and become gods; the others would renounce reason, and
+become brute beasts. (Des Barreaux.)[157] But neither can do so, and
+reason still remains, to condemn the vileness and injustice of the
+passions, and to trouble the repose of those who abandon themselves to
+them; and the passions keep always alive in those who would renounce
+them.
+
+
+414
+
+Men are so necessarily mad, that not to be mad would amount to another
+form of madness.
+
+
+415
+
+The nature of man may be viewed in two ways: the one according to its
+end, and then he is great and incomparable; the other according to the
+multitude, just as we judge of the nature of the horse and the dog,
+popularly, by seeing its fleetness, _et animum arcendi_; and then man is
+abject and vile. These are the two ways which make us judge of him
+differently, and which occasion such disputes among philosophers.
+
+For one denies the assumption of the other. One says, "He is not born
+for this end, for all his actions are repugnant to it." The other says,
+"He forsakes his end, when he does these base actions."
+
+
+416
+
+_For Port-Royal.[158] Greatness and wretchedness._--Wretchedness being
+deduced from greatness, and greatness from wretchedness, some have
+inferred man's wretchedness all the more because they have taken his
+greatness as a proof of it, and others have inferred his greatness with
+all the more force, because they have inferred it from his very
+wretchedness. All that the one party has been able to say in proof of
+his greatness has only served as an argument of his wretchedness to the
+others, because the greater our fall, the more wretched we are, and
+_vice versa._ The one party is brought back to the other in an endless
+circle, it being certain that in proportion as men possess light they
+discover both the greatness and the wretchedness of man. In a word, man
+knows that he is wretched. He is therefore wretched, because he is so;
+but he is really great because he knows it.
+
+
+417
+
+This twofold nature of man is so evident that some have thought that we
+had two souls. A single subject seemed to them incapable of such sudden
+variations from unmeasured presumption to a dreadful dejection of
+heart.
+
+
+418
+
+It is dangerous to make man see too clearly his equality with the brutes
+without showing him his greatness. It is also dangerous to make him see
+his greatness too clearly, apart from his vileness. It is still more
+dangerous to leave him in ignorance of both. But it is very advantageous
+to show him both. Man must not think that he is on a level either with
+the brutes or with the angels, nor must he be ignorant of both sides of
+his nature; but he must know both.
+
+
+419
+
+I will not allow man to depend upon himself, or upon another, to the end
+that being without a resting-place and without repose ...
+
+
+420
+
+If he exalt himself, I humble him; if he humble himself, I exalt him;
+and I always contradict him, till he understands that he is an
+incomprehensible monster.
+
+
+421
+
+I blame equally those who choose to praise man, those who choose to
+blame him, and those who choose to amuse themselves; and I can only
+approve of those who seek with lamentation.
+
+
+422
+
+It is good to be tired and wearied by the vain search after the true
+good, that we may stretch out our arms to the Redeemer.
+
+
+423
+
+_Contraries. After having shown the vileness and the greatness of
+man._--Let man now know his value. Let him love himself, for there is in
+him a nature capable of good; but let him not for this reason love the
+vileness which is in him. Let him despise himself, for this capacity is
+barren; but let him not therefore despise this natural capacity. Let him
+hate himself, let him love himself; he has within him the capacity of
+knowing the truth and of being happy, but he possesses no truth, either
+constant or satisfactory.
+
+I would then lead man to the desire of finding truth; to be free from
+passions, and ready to follow it where he may find it, knowing how much
+his knowledge is obscured by the passions. I would indeed that he should
+hate in himself the lust which determined his will by itself, so that it
+may not blind him in making his choice, and may not hinder him when he
+has chosen.
+
+
+424
+
+All these contradictions, which seem most to keep me from the knowledge
+of religion, have led me most quickly to the true one.
+
+
+
+
+SECTION VII
+
+MORALITY AND DOCTRINE
+
+
+425
+
+_Second part.--That man without faith cannot know the true good, nor
+justice._
+
+All men seek happiness. This is without exception. Whatever different
+means they employ, they all tend to this end.[159] The cause of some
+going to war, and of others avoiding it, is the same desire in both,
+attended with different views. The will never takes the least step but
+to this object. This is the motive of every action of every man, even of
+those who hang themselves.
+
+And yet after such a great number of years, no one without faith has
+reached the point to which all continually look. All complain, princes
+and subjects, noblemen and commoners, old and young, strong and weak,
+learned and ignorant, healthy and sick, of all countries, all times, all
+ages, and all conditions.
+
+A trial so long, so continuous, and so uniform, should certainly
+convince us of our inability to reach the good by our own efforts. But
+example teaches us little. No resemblance is ever so perfect that there
+is not some slight difference; and hence we expect that our hope will
+not be deceived on this occasion as before. And thus, while the present
+never satisfies us, experience dupes us, and from misfortune to
+misfortune leads us to death, their eternal crown.
+
+What is it then that this desire and this inability proclaim to us, but
+that there was once in man a true happiness of which there now remain to
+him only the mark and empty trace, which he in vain tries to fill from
+all his surroundings, seeking from things absent the help he does not
+obtain in things present? But these are all inadequate, because the
+infinite abyss can only be filled by an infinite and immutable object,
+that is to say, only by God Himself.
+
+He only is our true good, and since we have forsaken Him, it is a
+strange thing that there is nothing in nature which has not been
+serviceable in taking His place; the stars, the heavens, earth, the
+elements, plants, cabbages, leeks, animals, insects, calves, serpents,
+fever, pestilence, war, famine, vices, adultery, incest. And since man
+has lost the true good, everything can appear equally good to him, even
+his own destruction, though so opposed to God, to reason, and to the
+whole course of nature.
+
+Some seek good in authority, others in scientific research, others in
+pleasure. Others, who are in fact nearer the truth, have considered it
+necessary that the universal good, which all men desire, should not
+consist in any of the particular things which can only be possessed by
+one man, and which, when shared, afflict their possessor more by the
+want of the part he has not, than they please him by the possession of
+what he has. They have learned that the true good should be such as all
+can possess at once, without diminution and without envy, and which no
+one can lose against his will. And their reason is that this desire
+being natural to man, since it is necessarily in all, and that it is
+impossible not to have it, they infer from it ...
+
+
+426
+
+True nature being lost, everything becomes its own nature; as the true
+good being lost, everything becomes its own true good.
+
+
+427
+
+Man does not know in what rank to place himself. He has plainly gone
+astray, and fallen from his true place without being able to find it
+again. He seeks it anxiously and unsuccessfully everywhere in
+impenetrable darkness.
+
+
+428
+
+If it is a sign of weakness to prove God by nature, do not despise
+Scripture; if it is a sign of strength to have known these
+contradictions, esteem Scripture.
+
+
+429
+
+The vileness of man in submitting himself to the brutes, and in even
+worshipping them.
+
+
+430
+
+_For Port Royal. The beginning, after having explained the
+incomprehensibility._--The greatness and the wretchedness of man are so
+evident that the true religion must necessarily teach us both that there
+is in man some great source of greatness, and a great source of
+wretchedness. It must then give us a reason for these astonishing
+contradictions.
+
+In order to make man happy, it must prove to him that there is a God;
+that we ought to love Him; that our true happiness is to be in Him, and
+our sole evil to be separated from Him; it must recognise that we are
+full of darkness which hinders us from knowing and loving Him; and that
+thus, as our duties compel us to love God, and our lusts turn us away
+from Him, we are full of unrighteousness. It must give us an explanation
+of our opposition to God and to our own good. It must teach us the
+remedies for these infirmities, and the means of obtaining these
+remedies. Let us therefore examine all the religions of the world, and
+see if there be any other than the Christian which is sufficient for
+this purpose.
+
+Shall it be that of the philosophers, who put forward as the chief good,
+the good which is in ourselves? Is this the true good? Have they found
+the remedy for our ills? Is man's pride cured by placing him on an
+equality with God? Have those who have made us equal to the brutes, or
+the Mahommedans who have offered us earthly pleasures as the chief good
+even in eternity, produced the remedy for our lusts? What religion,
+then, will teach us to cure pride and lust? What religion will in fact
+teach us our good, our duties, the weakness which turns us from them,
+the cause of this weakness, the remedies which can cure it, and the
+means of obtaining these remedies?
+
+All other religions have not been able to do so. Let us see what the
+wisdom of God will do.
+
+"Expect neither truth," she says, "nor consolation from men. I am she
+who formed you, and who alone can teach you what you are. But you are
+now no longer in the state in which I formed you. I created man holy,
+innocent, perfect. I filled him with light and intelligence. I
+communicated to him my glory and my wonders. The eye of man saw then the
+majesty of God. He was not then in the darkness which blinds him, nor
+subject to mortality and the woes which afflict him. But he has not been
+able to sustain so great glory without falling into pride. He wanted to
+make himself his own centre, and independent of my help. He withdrew
+himself from my rule; and, on his making himself equal to me by the
+desire of finding his happiness in himself, I abandoned him to himself.
+And setting in revolt the creatures that were subject to him, I made
+them his enemies; so that man is now become like the brutes, and so
+estranged from me that there scarce remains to him a dim vision of his
+Author. So far has all his knowledge been extinguished or disturbed! The
+senses, independent of reason, and often the masters of reason, have led
+him into pursuit of pleasure. All creatures either torment or tempt him,
+and domineer over him, either subduing him by their strength, or
+fascinating him by their charms, a tyranny more awful and more
+imperious.
+
+"Such is the state in which men now are. There remains to them some
+feeble instinct of the happiness of their former state; and they are
+plunged in the evils of their blindness and their lust, which have
+become their second nature.
+
+"From this principle which I disclose to you, you can recognise the
+cause of those contradictions which have astonished all men, and have
+divided them into parties holding so different views. Observe, now, all
+the feelings of greatness and glory which the experience of so many woes
+cannot stifle, and see if the cause of them must not be in another
+nature."
+
+_For Port-Royal to-morrow (Prosopopoea)._--"It is in vain, O men, that
+you seek within yourselves the remedy for your ills. All your light can
+only reach the knowledge that not in yourselves will you find truth or
+good. The philosophers have promised you that, and have been unable to
+do it. They neither know what is your true good, nor what is your true
+state. How could they have given remedies for your ills, when they did
+not even know them? Your chief maladies are pride, which takes you away
+from God, and lust, which binds you to earth; and they have done nothing
+else but cherish one or other of these diseases. If they gave you God as
+an end, it was only to administer to your pride; they made you think
+that you are by nature like Him, and conformed to Him. And those who saw
+the absurdity of this claim put you on another precipice, by making you
+understand that your nature was like that of the brutes, and led you to
+seek your good in the lusts which are shared by the animals. This is not
+the way to cure you of your unrighteousness, which these wise men never
+knew. I alone can make you understand who you are...."
+
+Adam, Jesus Christ.
+
+If you are united to God, it is by grace, not by nature. If you are
+humbled, it is by penitence, not by nature.
+
+Thus this double capacity ...
+
+You are not in the state of your creation.
+
+As these two states are open, it is impossible for you not to recognise
+them. Follow your own feelings, observe yourselves, and see if you do
+not find the lively characteristics of these two natures. Could so many
+contradictions be found in a simple subject?
+
+--Incomprehensible.--Not all that is incomprehensible ceases to exist.
+Infinite number. An infinite space equal to a finite.
+
+--Incredible that God should unite Himself to us.--This consideration is
+drawn only from the sight of our vileness. But if you are quite sincere
+over it, follow it as far as I have done, and recognise that we are
+indeed so vile that we are incapable in ourselves of knowing if His
+mercy cannot make us capable of Him. For I would know how this animal,
+who knows himself to be so weak, has the right to measure the mercy of
+God, and set limits to it, suggested by his own fancy. He has so little
+knowledge of what God is, that he does not know what he himself is, and,
+completely disturbed at the sight of his own state, dares to say that
+God cannot make him capable of communion with Him.
+
+But I would ask him if God demands anything else from him than the
+knowledge and love of Him, and why, since his nature is capable of love
+and knowledge, he believes that God cannot make Himself known and loved
+by him. Doubtless he knows at least that he exists, and that he loves
+something. Therefore, if he sees anything in the darkness wherein he is,
+and if he finds some object of his love among the things on earth, why,
+if God impart to him some ray of His essence, will he not be capable of
+knowing and of loving Him in the manner in which it shall please Him to
+communicate Himself to us? There must then be certainly an intolerable
+presumption in arguments of this sort, although they seem founded on an
+apparent humility, which is neither sincere nor reasonable, if it does
+not make us admit that, not knowing of ourselves what we are, we can
+only learn it from God.
+
+"I do not mean that you should submit your belief to me without reason,
+and I do not aspire to overcome you by tyranny. In fact, I do not claim
+to give you a reason for everything. And to reconcile these
+contradictions, I intend to make you see clearly, by convincing proofs,
+those divine signs in me, which may convince you of what I am, and may
+gain authority for me by wonders and proofs which you cannot reject; so
+that you may then believe without ... the things which I teach you,
+since you will find no other ground for rejecting them, except that you
+cannot know of yourselves if they are true or not.
+
+"God has willed to redeem men, and to open salvation to those who seek
+it. But men render themselves so unworthy of it, that it is right that
+God should refuse to some, because of their obduracy, what He grants to
+others from a compassion which is not due to them. If He had willed to
+overcome the obstinacy of the most hardened, He could have done so by
+revealing Himself so manifestly to them that they could not have doubted
+of the truth of His essence; as it will appear at the last day, with
+such thunders and such a convulsion of nature, that the dead will rise
+again, and the blindest will see Him.
+
+"It is not in this manner that He has willed to appear in His advent of
+mercy, because, as so many make themselves unworthy of His mercy, He has
+willed to leave them in the loss of the good which they do not want. It
+was not then right that He should appear in a manner manifestly divine,
+and completely capable of convincing all men; but it was also not right
+that He should come in so hidden a manner that He could not be known by
+those who should sincerely seek Him. He has willed to make Himself quite
+recognisable by those; and thus, willing to appear openly to those who
+seek Him with all their heart, and to be hidden from those who flee from
+Him with all their heart, He so regulates the knowledge of Himself that
+He has given signs of Himself, visible to those who seek Him, and not to
+those who seek Him not. There is enough light for those who only desire
+to see, and enough obscurity for those who have a contrary disposition."
+
+
+431
+
+No other religion has recognised that man is the most excellent
+creature. Some, which have quite recognised the reality of his
+excellence, have considered as mean and ungrateful the low opinions
+which men naturally have of themselves; and others, which have
+thoroughly recognised how real is this vileness, have treated with proud
+ridicule those feelings of greatness, which are equally natural to man.
+
+"Lift your eyes to God," say the first; "see Him whom you resemble, and
+who has created you to worship Him. You can make yourselves like unto
+Him; wisdom will make you equal to Him, if you will follow it." "Raise
+your heads, free men," says Epictetus. And others say, "Bend your eyes
+to the earth, wretched worm that you are, and consider the brutes whose
+companion you are."
+
+What, then, will man become? Will he be equal to God or the brutes? What
+a frightful difference! What, then, shall we be? Who does not see from
+all this that man has gone astray, that he has fallen from his place,
+that he anxiously seeks it, that he cannot find it again? And who shall
+then direct him to it? The greatest men have failed.
+
+
+432
+
+Scepticism is true; for, after all, men before Jesus Christ did not know
+where they were, nor whether they were great or small. And those who
+have said the one or the other, knew nothing about it, and guessed
+without reason and by chance. They also erred always in excluding the
+one or the other.
+
+_Quod ergo ignorantes, quaeritis, religio annuntiat vobis._[160]
+
+
+433
+
+_After having understood the whole nature of man._--That a religion may
+be true, it must have knowledge of our nature. It ought to know its
+greatness and littleness, and the reason of both. What religion but the
+Christian has known this?
+
+
+434
+
+The chief arguments of the sceptics--I pass over the lesser ones--are
+that we have no certainty of the truth of these principles apart from
+faith and revelation, except in so far as we naturally perceive them in
+ourselves. Now this natural intuition is not a convincing proof of their
+truth; since, having no certainty, apart from faith, whether man was
+created by a good God, or by a wicked demon,[161] or by chance, it is
+doubtful whether these principles given to us are true, or false, or
+uncertain, according to our origin. Again, no person is certain, apart
+from faith, whether he is awake or sleeps, seeing that during sleep we
+believe that we are awake as firmly as we do when we _are_ awake; we
+believe that we see space, figure, and motion; we are aware of the
+passage of time, we measure it; and in fact we act as if we were awake.
+So that half of our life being passed in sleep, we have on our own
+admission no idea of truth, whatever we may imagine. As all our
+intuitions are then illusions, who knows whether the other half of our
+life, in which we think we are awake, is not another sleep a little
+different from the former, from which we awake when we suppose ourselves
+asleep?
+
+[And who doubts that, if we dreamt in company, and the dreams chanced to
+agree, which is common enough, and if we were always alone when awake,
+we should believe that matters were reversed? In short, as we often
+dream that we dream, heaping dream upon dream, may it not be that this
+half of our life, wherein we think ourselves awake, is itself only a
+dream on which the others are grafted, from which we wake at death,
+during which we have as few principles of truth and good as during
+natural sleep, these different thoughts which disturb us being perhaps
+only illusions like the flight of time and the vain fancies of our
+dreams?]
+
+These are the chief arguments on one side and the other.
+
+I omit minor ones, such as the sceptical talk against the impressions of
+custom, education, manners, country, and the like. Though these
+influence the majority of common folk, who dogmatise only on shallow
+foundations, they are upset by the least breath of the sceptics. We have
+only to see their books if we are not sufficiently convinced of this,
+and we shall very quickly become so, perhaps too much.
+
+I notice the only strong point of the dogmatists, namely, that, speaking
+in good faith and sincerely, we cannot doubt natural principles. Against
+this the sceptics set up in one word the uncertainty of our origin,
+which includes that of our nature. The dogmatists have been trying to
+answer this objection ever since the world began.
+
+So there is open war among men, in which each must take a part, and side
+either with dogmatism or scepticism. For he who thinks to remain neutral
+is above all a sceptic. This neutrality is the essence of the sect; he
+who is not against them is essentially for them. [In this appears their
+advantage.] They are not for themselves; they are neutral, indifferent,
+in suspense as to all things, even themselves being no exception.
+
+What then shall man do in this state? Shall he doubt everything? Shall
+he doubt whether he is awake, whether he is being pinched, or whether he
+is being burned? Shall he doubt whether he doubts? Shall he doubt
+whether he exists? We cannot go so far as that; and I lay it down as a
+fact that there never has been a real complete sceptic. Nature sustains
+our feeble reason, and prevents it raving to this extent.
+
+Shall he then say, on the contrary, that he certainly possesses
+truth--he who, when pressed ever so little, can show no title to it, and
+is forced to let go his hold?
+
+What a chimera then is man! What a novelty! What a monster, what a
+chaos, what a contradiction, what a prodigy! Judge of all things,
+imbecile worm of the earth; depositary of truth, a sink of uncertainty
+and error; the pride and refuse of the universe!
+
+Who will unravel this tangle? Nature confutes the sceptics, and reason
+confutes the dogmatists. What then will you become, O men! who try to
+find out by your natural reason what is your true condition? You cannot
+avoid one of these sects, nor adhere to one of them.
+
+Know then, proud man, what a paradox you are to yourself. Humble
+yourself, weak reason; be silent, foolish nature; learn that man
+infinitely transcends man, and learn from your Master your true
+condition, of which you are ignorant. Hear God.
+
+For in fact, if man had never been corrupt, he would enjoy in his
+innocence both truth and happiness with assurance; and if man had always
+been corrupt, he would have no idea of truth or bliss. But, wretched as
+we are, and more so than if there were no greatness in our condition, we
+have an idea of happiness, and cannot reach it. We perceive an image of
+truth, and possess only a lie. Incapable of absolute ignorance and of
+certain knowledge, we have thus been manifestly in a degree of
+perfection from which we have unhappily fallen.
+
+It is, however, an astonishing thing that the mystery furthest removed
+from our knowledge, namely, that of the transmission of sin, should be a
+fact without which we can have no knowledge of ourselves. For it is
+beyond doubt that there is nothing which more shocks our reason than to
+say that the sin of the first man has rendered guilty those, who, being
+so removed from this source, seem incapable of participation in it. This
+transmission does not only seem to us impossible, it seems also very
+unjust. For what is more contrary to the rules of our miserable justice
+than to damn eternally an infant incapable of will, for a sin wherein he
+seems to have so little a share, that it was committed six thousand
+years before he was in existence? Certainly nothing offends us more
+rudely than this doctrine; and yet, without this mystery, the most
+incomprehensible of all, we are incomprehensible to ourselves. The knot
+of our condition takes its twists and turns in this abyss, so that man
+is more inconceivable without this mystery than this mystery is
+inconceivable to man.
+
+[Whence it seems that God, willing to render the difficulty of our
+existence unintelligible to ourselves, has concealed the knot so high,
+or, better speaking, so low, that we are quite incapable of reaching it;
+so that it is not by the proud exertions of our reason, but by the
+simple submissions of reason, that we can truly know ourselves.
+
+These foundations, solidly established on the inviolable authority of
+religion, make us know that there are two truths of faith equally
+certain: the one, that man, in the state of creation, or in that of
+grace, is raised above all nature, made like unto God and sharing in His
+divinity; the other, that in the state of corruption and sin, he is
+fallen from this state and made like unto the beasts.
+
+These two propositions are equally sound and certain. Scripture
+manifestly declares this to us, when it says in some places: _Deliciae
+meae esse cum filiis hominum.[162] Effundam spiritum meum super omnem
+carnem.[163] Dii estis[164]_, etc.; and in other places, _Omnis caro
+faenum.[165] Homo assimilatus est jumentis insipientibus, et similis
+factus est illis.[166] Dixi in corde meo de filiis hominum._ Eccles.
+iii.
+
+Whence it clearly seems that man by grace is made like unto God, and a
+partaker in His divinity, and that without grace he is like unto the
+brute beasts.]
+
+
+435
+
+Without this divine knowledge what could men do but either become elated
+by the inner feeling of their past greatness which still remains to
+them, or become despondent at the sight of their present weakness? For,
+not seeing the whole truth, they could not attain to perfect virtue.
+Some considering nature as incorrupt, others as incurable, they could
+not escape either pride or sloth, the two sources of all vice; since
+they cannot but either abandon themselves to it through cowardice, or
+escape it by pride. For if they knew the excellence of man, they were
+ignorant of his corruption; so that they easily avoided sloth, but fell
+into pride. And if they recognised the infirmity of nature, they were
+ignorant of its dignity; so that they could easily avoid vanity, but it
+was to fall into despair. Thence arise the different schools of the
+Stoics and Epicureans, the Dogmatists, Academicians, etc.
+
+The Christian religion alone has been able to cure these two vices, not
+by expelling the one through means of the other according to the wisdom
+of the world, but by expelling both according to the simplicity of the
+Gospel. For it teaches the righteous that it raises them even to a
+participation in divinity itself; that in this lofty state they still
+carry the source of all corruption, which renders them during all their
+life subject to error, misery, death, and sin; and it proclaims to the
+most ungodly that they are capable of the grace of their Redeemer. So
+making those tremble whom it justifies, and consoling those whom it
+condemns, religion so justly tempers fear with hope through that double
+capacity of grace and of sin, common to all, that it humbles infinitely
+more than reason alone can do, but without despair; and it exalts
+infinitely more than natural pride, but without inflating; thus making
+it evident that alone being exempt from error and vice, it alone fulfils
+the duty of instructing and correcting men.
+
+Who then can refuse to believe and adore this heavenly light? For is it
+not clearer than day that we perceive within ourselves ineffaceable
+marks of excellence? And is it not equally true that we experience every
+hour the results of our deplorable condition? What does this chaos and
+monstrous confusion proclaim to us but the truth of these two states,
+with a voice so powerful that it is impossible to resist it?
+
+
+436
+
+_Weakness._--Every pursuit of men is to get wealth; and they cannot have
+a title to show that they possess it justly, for they have only that of
+human caprice; nor have they strength to hold it securely. It is the
+same with knowledge, for disease takes it away. We are incapable both of
+truth and goodness.
+
+
+437
+
+We desire truth, and find within ourselves only uncertainty.
+
+We seek happiness, and find only misery and death.
+
+We cannot but desire truth and happiness, and are incapable of certainty
+or happiness. This desire is left to us, partly to punish us, partly to
+make us perceive wherefrom we are fallen.
+
+
+438
+
+If man is not made for God, why is he only happy in God? If man is made
+for God, why is he so opposed to God?
+
+
+439
+
+_Nature corrupted._--Man does not act by reason, which constitutes his
+being.
+
+
+440
+
+The corruption of reason is shown by the existence of so many different
+and extravagant customs. It was necessary that truth should come, in
+order that man should no longer dwell within himself.
+
+
+441
+
+For myself, I confess that so soon as the Christian religion reveals the
+principle that human nature is corrupt and fallen from God, that opens
+my eyes to see everywhere the mark of this truth: for nature is such
+that she testifies everywhere, both within man and without him, to a
+lost God and a corrupt nature.
+
+
+442
+
+Man's true nature, his true good, true virtue, and true religion, are
+things of which the knowledge is inseparable.
+
+
+443
+
+_Greatness, wretchedness._--The more light we have, the more greatness
+and the more baseness we discover in man. Ordinary men--those who are
+more educated: philosophers, they astonish ordinary men--Christians,
+they astonish philosophers.
+
+Who will then be surprised to see that religion only makes us know
+profoundly what we already know in proportion to our light?
+
+
+444
+
+This religion taught to her children what men have only been able to
+discover by their greatest knowledge.
+
+
+445
+
+Original sin is foolishness to men, but it is admitted to be such. You
+must not then reproach me for the want of reason in this doctrine, since
+I admit it to be without reason. But this foolishness is wiser than all
+the wisdom of men, _sapientius est hominibus_.[167] For without this,
+what can we say that man is? His whole state depends on this
+imperceptible point. And how should it be perceived by his reason, since
+it is a thing against reason, and since reason, far from finding it out
+by her own ways, is averse to it when it is presented to her?
+
+
+446
+
+_Of original sin.[168] Ample tradition of original sin according to the
+Jews._
+
+On the saying in Genesis viii, 21: "The imagination of man's heart is
+evil from his youth."
+
+_R. Moses Haddarschan_: This evil leaven is placed in man from the time
+that he is formed.
+
+_Massechet Succa_: This evil leaven has seven names in Scripture. It is
+called _evil, the foreskin, uncleanness, an enemy, a scandal, a heart of
+stone, the north wind_; all this signifies the malignity which is
+concealed and impressed in the heart of man.
+
+_Midrasch Tillim_ says the same thing, and that God will deliver the
+good nature of man from the evil.
+
+This malignity is renewed every day against man, as it is written, Psalm
+xxxvii, 32: "The wicked watcheth the righteous, and seeketh to slay
+him"; but God will not abandon him. This malignity tries the heart of
+man in this life, and will accuse him in the other. All this is found in
+the Talmud.
+
+_Midrasch Tillim_ on Psalm iv, 4: "Stand in awe and sin not." Stand in
+awe and be afraid of your lust, and it will not lead you into sin. And
+on Psalm xxxvi, 1: "The wicked has said within his own heart, Let not
+the fear of God be before me." That is to say that the malignity natural
+to man has said that to the wicked.
+
+_Midrasch el Kohelet_: "Better is a poor and wise child than an old and
+foolish king who cannot foresee the future."[169] The child is virtue,
+and the king is the malignity of man. It is called king because all the
+members obey it, and old because it is in the human heart from infancy
+to old age, and foolish because it leads man in the way of
+[_perdition_], which he does not foresee. The same thing is in _Midrasch
+Tillim_.
+
+_Bereschist Rabba_ on Psalm xxxv, 10: "Lord, all my bones shall bless
+Thee, which deliverest the poor from the tyrant." And is there a greater
+tyrant than the evil leaven? And on Proverbs xxv, 21: "If thine enemy be
+hungry, give him bread to eat." That is to say, if the evil leaven
+hunger, give him the bread of wisdom of which it is spoken in Proverbs
+ix., and if he be thirsty, give him the water of which it is spoken in
+Isaiah lv.
+
+_Midrasch Tillim_ says the same thing, and that Scripture in that
+passage, speaking of the enemy, means the evil leaven; and that, in
+[_giving_] him that bread and that water, we heap coals of fire on his
+head.
+
+_Midrasch el Kohelet_ on Ecclesiastes ix, 14: "A great king besieged a
+little city." This great king is the evil leaven; the great bulwarks
+built against it are temptations; and there has been found a poor wise
+man who has delivered it--that is to say, virtue.
+
+And on Psalm xli, 1: "Blessed is he that considereth the poor."
+
+And on Psalm lxxviii, 39: "The spirit passeth away, and cometh not
+again"; whence some have erroneously argued against the immortality of
+the soul. But the sense is that this spirit is the evil leaven, which
+accompanies man till death, and will not return at the resurrection.
+
+And on Psalm ciii the same thing.
+
+And on Psalm xvi.
+
+Principles of Rabbinism: two Messiahs.
+
+
+447
+
+Will it be said that, as men have declared that righteousness has
+departed the earth, they therefore knew of original sin?--_Nemo ante
+obitum beatus est_[170]--that is to say, they knew death to be the
+beginning of eternal and essential happiness?
+
+
+448
+
+[_Miton_] sees well that nature is corrupt, and that men are averse to
+virtue; but he does not know why they cannot fly higher.
+
+
+449
+
+_Order._--After _Corruption_ to say: "It is right that all those who are
+in that state should know it, both those who are content with it, and
+those who are not content with it; but it is not right that all should
+see Redemption."
+
+
+450
+
+If we do not know ourselves to be full of pride, ambition, lust,
+weakness, misery, and injustice, we are indeed blind. And if, knowing
+this, we do not desire deliverance, what can we say of a man...?
+
+What, then, can we have but esteem for a religion which knows so well
+the defects of man, and desire for the truth of a religion which
+promises remedies so desirable?
+
+
+451
+
+All men naturally hate one another. They employ lust as far as possible
+in the service of the public weal. But this is only a [_pretence_] and a
+false image of love; for at bottom it is only hate.
+
+
+452
+
+To pity the unfortunate is not contrary to lust. On the contrary, we can
+quite well give such evidence of friendship, and acquire the reputation
+of kindly feeling, without giving anything.
+
+
+453
+
+From lust men have found and extracted excellent rules of policy,
+morality, and justice; but in reality this vile root of man, this
+_figmentum malum_,[171] is only covered, it is not taken away.
+
+
+454
+
+_Injustice._--They have not found any other means of satisfying lust
+without doing injury to others.
+
+
+455
+
+Self is hateful. You, Miton, conceal it; you do not for that reason
+destroy it; you are, then, always hateful.
+
+--No; for in acting as we do to oblige everybody, we give no more
+occasion for hatred of us.--That is true, if we only hated in Self the
+vexation which comes to us from it. But if I hate it because it is
+unjust, and because it makes itself the centre of everything, I shall
+always hate it.
+
+In a word, the Self has two qualities: it is unjust in itself since it
+makes itself the centre of everything; it is inconvenient to others
+since it would enslave them; for each Self is the enemy, and would like
+to be the tyrant of all others. You take away its inconvenience, but not
+its injustice, and so you do not render it lovable to those who hate
+injustice; you render it lovable only to the unjust, who do not any
+longer find in it an enemy. And thus you remain unjust, and can please
+only the unjust.
+
+
+456
+
+It is a perverted judgment that makes every one place himself above the
+rest of the world, and prefer his own good, and the continuance of his
+own good fortune and life, to that of the rest of the world!
+
+
+457
+
+Each one is all in all to himself; for he being dead, all is dead to
+him. Hence it comes that each believes himself to be all in all to
+everybody. We must not judge of nature by ourselves, but by it.
+
+
+458
+
+"All that is in the world is the lust of the flesh, or the lust of the
+eyes, or the pride of life; _libido sentiendi, libido sciendi, libido
+dominandi._"[172] Wretched is the cursed land which these three rivers
+of fire enflame rather than water![173] Happy they who, on these rivers,
+are not overwhelmed nor carried away, but are immovably fixed, not
+standing but seated on a low and secure base, whence they do not rise
+before the light, but, having rested in peace, stretch out their hands
+to Him, who must lift them up, and make them stand upright and firm in
+the porches of the holy Jerusalem! There pride can no longer assail them
+nor cast them down; and yet they weep, not to see all those perishable
+things swept away by the torrents, but at the remembrance of their loved
+country, the heavenly Jerusalem, which they remember without ceasing
+during their prolonged exile.
+
+
+459
+
+The rivers of Babylon rush and fall and sweep away.
+
+O holy Sion, where all is firm and nothing falls!
+
+We must sit upon the waters, not under them or in them, but on them; and
+not standing but seated; being seated to be humble, and being above them
+to be secure. But we shall stand in the porches of Jerusalem.
+
+Let us see if this pleasure is stable or transitory; if it pass away, it
+is a river of Babylon.
+
+
+460
+
+_The lust of the flesh, the lust of the eyes, pride, etc._--There are
+three orders of things: the flesh, the spirit, and the will. The carnal
+are the rich and kings; they have the body as their object. Inquirers
+and scientists; they have the mind as their object. The wise; they have
+righteousness as their object.
+
+God must reign over all, and all men must be brought back to Him. In
+things of the flesh lust reigns specially; in intellectual matters,
+inquiry specially; in wisdom, pride specially. Not that a man cannot
+boast of wealth or knowledge, but it is not the place for pride; for in
+granting to a man that he is learned, it is easy to convince him that he
+is wrong to be proud. The proper place for pride is in wisdom, for it
+cannot be granted to a man that he has made himself wise, and that he is
+wrong to be proud; for that is right. Now God alone gives wisdom, and
+that is why _Qui gloriatur, in Domino glorietur_.[174]
+
+
+461
+
+The three lusts have made three sects; and the philosophers have done no
+other thing than follow one of the three lusts.
+
+
+462
+
+_Search for the true good._--Ordinary men place the good in fortune and
+external goods, or at least in amusement. Philosophers have shown the
+vanity of all this, and have placed it where they could.
+
+
+463
+
+[_Against the philosophers who believe in God without Jesus Christ_]
+
+_Philosophers._--They believe that God alone is worthy to be loved and
+admired; and they have desired to be loved and admired of men, and do
+not know their own corruption. If they feel full of feelings of love and
+admiration, and find therein their chief delight, very well, let them
+think themselves good. But if they find themselves averse to Him, if
+they have no inclination but the desire to establish themselves in the
+esteem of men, and if their whole perfection consists only in making
+men--but without constraint--find their happiness in loving them, I
+declare that this perfection is horrible. What! they have known God, and
+have not desired solely that men should love Him, but that men should
+stop short at them! They have wanted to be the object of the voluntary
+delight of men.
+
+
+464
+
+_Philosophers._--We are full of things which take us out of ourselves.
+
+Our instinct makes us feel that we must seek our happiness outside
+ourselves. Our passions impel us outside, even when no objects present
+themselves to excite them. External objects tempt us of themselves, and
+call to us, even when we are not thinking of them. And thus philosophers
+have said in vain, "Retire within yourselves, you will find your good
+there." We do not believe them, and those who believe them are the most
+empty and the most foolish.
+
+
+465
+
+The Stoics say, "Retire within yourselves; it is there you will find
+your rest." And that is not true.
+
+Others say, "Go out of yourselves; seek happiness in amusement." And
+this is not true. Illness comes.
+
+Happiness is neither without us nor within us. It is in God, both
+without us and within us.
+
+
+466
+
+Had Epictetus seen the way perfectly, he would have said to men, "You
+follow a wrong road"; he shows that there is another, but he does not
+lead to it. It is the way of willing what God wills. Jesus Christ alone
+leads to it: _Via, veritas._[175]
+
+The vices of Zeno[176] himself.
+
+
+467
+
+_The reason of effects._--Epictetus.[177] Those who say, "You have a
+headache;" this is not the same thing. We are assured of health, and not
+of justice; and in fact his own was nonsense.
+
+And yet he believed it demonstrable, when he said, "It is either in our
+power or it is not." But he did not perceive that it is not in our power
+to regulate the heart, and he was wrong to infer this from the fact that
+there were some Christians.
+
+
+468
+
+No other religion has proposed to men to hate themselves. No other
+religion then can please those who hate themselves, and who seek a Being
+truly lovable. And these, if they had never heard of the religion of a
+God humiliated, would embrace it at once.
+
+
+469
+
+I feel that I might not have been; for the Ego consists in my thoughts.
+Therefore I, who think, would not have been, if my mother had been
+killed before I had life. I am not then a necessary being. In the same
+way I am not eternal or infinite; but I see plainly that there exists in
+nature a necessary Being, eternal and infinite.
+
+
+470
+
+"Had I seen a miracle," say men, "I should become converted." How can
+they be sure they would do a thing of the nature of which they are
+ignorant? They imagine that this conversion consists in a worship of God
+which is like commerce, and in a communion such as they picture to
+themselves. True religion consists in annihilating self before that
+Universal Being, whom we have so often provoked, and who can justly
+destroy us at any time; in recognising that we can do nothing without
+Him, and have deserved nothing from Him but His displeasure. It consists
+in knowing that there is an unconquerable opposition between us and God,
+and that without a mediator there can be no communion with Him.
+
+
+471
+
+It is unjust that men should attach themselves to me, even though they
+do it with pleasure and voluntarily. I should deceive those in whom I
+had created this desire; for I am not the end of any, and I have not the
+wherewithal to satisfy them. Am I not about to die? And thus the object
+of their attachment will die. Therefore, as I would be blamable in
+causing a falsehood to be believed, though I should employ gentle
+persuasion, though it should be believed with pleasure, and though it
+should give me pleasure; even so I am blamable in making myself loved,
+and if I attract persons to attach themselves to me. I ought to warn
+those who are ready to consent to a lie, that they ought not to believe
+it, whatever advantage comes to me from it; and likewise that they ought
+not to attach themselves to me; for they ought to spend their life and
+their care in pleasing God, or in seeking Him.
+
+
+472
+
+Self-will will never be satisfied, though it should have command of all
+it would; but we are satisfied from the moment we renounce it. Without
+it we cannot be discontented; with it we cannot be content.
+
+
+473
+
+Let us imagine a body full of thinking members.[178]
+
+
+474
+
+_Members, To commence with that._--To regulate the love which we owe to
+ourselves, we must imagine a body full of thinking members, for we are
+members of the whole, and must see how each member should love itself,
+etc....
+
+
+475
+
+If the feet and the hands had a will of their own, they could only be in
+their order in submitting this particular will to the primary will which
+governs the whole body. Apart from that, they are in disorder and
+mischief; but in willing only the good of the body, they accomplish
+their own good.
+
+
+476
+
+We must love God only and hate self only.
+
+If the foot had always been ignorant that it belonged to the body, and
+that there was a body on which it depended, if it had only had the
+knowledge and the love of self, and if it came to know that it belonged
+to a body on which it depended, what regret, what shame for its past
+life, for having been useless to the body which inspired its life, which
+would have annihilated it if it had rejected it and separated it from
+itself, as it kept itself apart from the body! What prayers for its
+preservation in it! And with what submission would it allow itself to be
+governed by the will which rules the body, even to consenting, if
+necessary, to be cut off, or it would lose its character as member! For
+every member must be quite willing to perish for the body, for which
+alone the whole is.
+
+
+477
+
+It is false that we are worthy of the love of others; it is unfair that
+we should desire it. If we were born reasonable and impartial, knowing
+ourselves and others, we should not give this bias to our will. However,
+we are born with it; therefore born unjust, for all tends to self. This
+is contrary to all order. We must consider the general good; and the
+propensity to self is the beginning of all disorder, in war, in
+politics, in economy, and in the particular body of man. The will is
+therefore depraved.
+
+If the members of natural and civil communities tend towards the weal of
+the body, the communities themselves ought to look to another more
+general body of which they are members. We ought therefore to look to
+the whole. We are therefore born unjust and depraved.
+
+
+478
+
+When we want to think of God, is there nothing which turns us away, and
+tempts us to think of something else? All this is bad, and is born in
+us.
+
+
+479
+
+If there is a God, we must love Him only, and not the creatures of a
+day. The reasoning of the ungodly in the book of Wisdom[179] is only
+based upon the non-existence of God. "On that supposition," say they,
+"let us take delight in the creatures." That is the worst that can
+happen. But if there were a God to love, they would not have come to
+this conclusion, but to quite the contrary. And this is the conclusion
+of the wise: "There is a God, let us therefore not take delight in the
+creatures."
+
+Therefore all that incites us to attach ourselves to the creatures is
+bad; since it prevents us from serving God if we know Him, or from
+seeking Him if we know Him not. Now we are full of lust. Therefore we
+are full of evil; therefore we ought to hate ourselves and all that
+excited us to attach ourselves to any other object than God only.
+
+
+480
+
+To make the members happy, they must have one will, and submit it to the
+body.
+
+
+481
+
+The examples of the noble deaths of the Lacedaemonians and others scarce
+touch us. For what good is it to us? But the example of the death of the
+martyrs touches us; for they are "our members." We have a common tie
+with them. Their resolution can form ours, not only by example, but
+because it has perhaps deserved ours. There is nothing of this in the
+examples of the heathen. We have no tie with them; as we do not become
+rich by seeing a stranger who is so, but in fact by seeing a father or a
+husband who is so.
+
+
+482
+
+_Morality._--God having made the heavens and the earth, which do not
+feel the happiness of their being, He has willed to make beings who
+should know it, and who should compose a body of thinking members. For
+our members do not feel the happiness of their union, of their
+wonderful intelligence, of the care which has been taken to infuse into
+them minds, and to make them grow and endure. How happy they would be if
+they saw and felt it! But for this they would need to have intelligence
+to know it, and good-will to consent to that of the universal soul. But
+if, having received intelligence, they employed it to retain nourishment
+for themselves without allowing it to pass to the other members, they
+would hate rather than love themselves; their blessedness, as well as
+their duty, consisting in their consent to the guidance of the whole
+soul to which they belong, which loves them better than they love
+themselves.
+
+
+483
+
+To be a member is to have neither life, being, nor movement, except
+through the spirit of the body, and for the body.
+
+The separate member, seeing no longer the body to which it belongs, has
+only a perishing and dying existence. Yet it believes it is a whole, and
+seeing not the body on which it depends, it believes it depends only on
+self, and desires to make itself both centre and body. But not having in
+itself a principle of life, it only goes astray, and is astonished in
+the uncertainty of its being; perceiving in fact that it is not a body,
+and still not seeing that it is a member of a body. In short, when it
+comes to know itself, it has returned as it were to its own home, and
+loves itself only for the body. It deplores its past wanderings.
+
+It cannot by its nature love any other thing, except for itself and to
+subject it to self, because each thing loves itself more than all. But
+in loving the body, it loves itself, because it only exists in it, by
+it, and for it. _Qui adhaeret Deo unus spiritus est._[180]
+
+The body loves the hand; and the hand, if it had a will, should love
+itself in the same way as it is loved by the soul. All love which goes
+beyond this is unfair.
+
+_Adhaerens Deo unus spiritus est._ We love ourselves, because we are
+members of Jesus Christ. We love Jesus Christ, because He is the body of
+which we are members. All is one, one is in the other, like the Three
+Persons.
+
+
+484
+
+Two laws[181] suffice to rule the whole Christian Republic better than
+all the laws of statecraft.
+
+
+485
+
+The true and only virtue, then, is to hate self (for we are hateful on
+account of lust), and to seek a truly lovable being to love. But as we
+cannot love what is outside ourselves, we must love a being who is in
+us, and is not ourselves; and that is true of each and all men. Now,
+only the Universal Being is such. The kingdom of God is within us;[182]
+the universal good is within us, is ourselves--and not ourselves.
+
+
+486
+
+The dignity of man in his innocence consisted in using and having
+dominion over the creatures, but now in separating himself from them,
+and subjecting himself to them.
+
+
+487
+
+Every religion is false, which as to its faith does not worship one God
+as the origin of everything, and which as to its morality does not love
+one only God as the object of everything.
+
+
+488
+
+... But it is impossible that God should ever be the end, if He is not
+the beginning. We lift our eyes on high, but lean upon the sand; and the
+earth will dissolve, and we shall fall whilst looking at the heavens.
+
+
+489
+
+If there is one sole source of everything, there is one sole end of
+everything; everything through Him, everything for Him. The true
+religion, then, must teach us to worship Him only, and to love Him only.
+But as we find ourselves unable to worship what we know not, and to love
+any other object but ourselves, the religion which instructs us in these
+duties must instruct us also of this inability, and teach us also the
+remedies for it. It teaches us that by one man all was lost, and the
+bond broken between God and us, and that by one man the bond is renewed.
+
+We are born so averse to this love of God, and it is so necessary that
+we must be born guilty, or God would be unjust.
+
+
+490
+
+Men, not being accustomed to form merit, but only to recompense it where
+they find it formed, judge of God by themselves.
+
+
+491
+
+The true religion must have as a characteristic the obligation to love
+God. This is very just, and yet no other religion has commanded this;
+ours has done so. It must also be aware of human lust and weakness; ours
+is so. It must have adduced remedies for this; one is prayer. No other
+religion has asked of God to love and follow Him.
+
+
+492
+
+He who hates not in himself his self-love, and that instinct which leads
+him to make himself God, is indeed blinded. Who does not see that there
+is nothing so opposed to justice and truth? For it is false that we
+deserve this, and it is unfair and impossible to attain it, since all
+demand the same thing. It is, then, a manifest injustice which is innate
+in us, of which we cannot get rid, and of which we must get rid.
+
+Yet no religion has indicated that this was a sin; or that we were born
+in it; or that we were obliged to resist it; or has thought of giving us
+remedies for it.
+
+
+493
+
+The true religion teaches our duties; our weaknesses, pride, and lust;
+and the remedies, humility and mortification.
+
+
+494
+
+The true religion must teach greatness and misery; must lead to the
+esteem and contempt of self, to love and to hate.
+
+
+495
+
+If it is an extraordinary blindness to live without investigating what
+we are, it is a terrible one to live an evil life, while believing in
+God.
+
+
+496
+
+Experience makes us see an enormous difference between piety and
+goodness.
+
+
+497
+
+_Against those who, trusting to the mercy of God, live heedlessly,
+without doing good works._--As the two sources of our sins are pride and
+sloth, God has revealed to us two of His attributes to cure them, mercy
+and justice. The property of justice is to humble pride, however holy
+may be our works, _et non intres in judicium_,[183] etc.; and the
+property of mercy is to combat sloth by exhorting to good works,
+according to that passage: "The goodness of God leadeth to
+repentance,"[184] and that other of the Ninevites: "Let us do penance to
+see if peradventure He will pity us."[185] And thus mercy is so far from
+authorising slackness, that it is on the contrary the quality which
+formally attacks it; so that instead of saying, "If there were no mercy
+in God we should have to make every kind of effort after virtue," we
+must say, on the contrary, that it is because there is mercy in God,
+that we must make every kind of effort.
+
+
+498
+
+It is true there is difficulty in entering into godliness. But this
+difficulty does not arise from the religion which begins in us, but from
+the irreligion which is still there. If our senses were not opposed to
+penitence, and if our corruption were not opposed to the purity of God,
+there would be nothing in this painful to us. We suffer only in
+proportion as the vice which is natural to us resists supernatural
+grace. Our heart feels torn asunder between these opposed efforts. But
+it would be very unfair to impute this violence to God, who is drawing
+us on, instead of to the world, which is holding us back. It is as a
+child, which a mother tears from the arms of robbers, in the pain it
+suffers, should love the loving and legitimate violence of her who
+procures its liberty, and detest only the impetuous and tyrannical
+violence of those who detain it unjustly. The most cruel war which God
+can make with men in this life is to leave them without that war which
+He came to bring. "I came to send war,"[186] He says, "and to teach them
+of this war. I came to bring fire and the sword."[187] Before Him the
+world lived in this false peace.
+
+
+499
+
+_External works._--There is nothing so perilous as what pleases God and
+man. For those states, which please God and man, have one property which
+pleases God, and another which pleases men; as the greatness of Saint
+Teresa. What pleased God was her deep humility in the midst of her
+revelations; what pleased men was her light. And so we torment ourselves
+to imitate her discourses, thinking to imitate her conditions, and not
+so much to love what God loves, and to put ourselves in the state which
+God loves.
+
+It is better not to fast, and thereby humbled, than to fast and be
+self-satisfied therewith. The Pharisee and the Publican.[188]
+
+What use will memory be to me, if it can alike hurt and help me, and all
+depends upon the blessing of God, who gives only to things done for Him,
+according to His rules and in His ways, the manner being as important as
+the thing, and perhaps more; since God can bring forth good out of evil,
+and without God we bring forth evil out of good?
+
+
+500
+
+The meaning of the words, good and evil.
+
+
+501
+
+First step: to be blamed for doing evil, and praised for doing good.
+
+Second step: to be neither praised, nor blamed.
+
+
+502
+
+Abraham[189] took nothing for himself, but only for his servants. So the
+righteous man takes for himself nothing of the world, nor the applause
+of the world, but only for his passions, which he uses as their master,
+saying to the one, "Go," and to another, "Come." _Sub te erit appetitus
+tuus._[190] The passions thus subdued are virtues. Even God attributes
+to Himself avarice, jealousy, anger; and these are virtues as well as
+kindness, pity, constancy, which are also passions. We must employ them
+as slaves, and, leaving to them their food, prevent the soul from taking
+any of it. For, when the passions become masters, they are vices; and
+they give their nutriment to the soul, and the soul nourishes itself
+upon it, and is poisoned.
+
+
+503
+
+Philosophers have consecrated the vices by placing them in God Himself.
+Christians have consecrated the virtues.
+
+
+504
+
+The just man acts by faith in the least things; when he reproves his
+servants, he desires their conversion by the Spirit of God, and prays
+God to correct them; and he expects as much from God as from his own
+reproofs, and prays God to bless his corrections. And so in all his
+other actions he proceeds with the Spirit of God; and his actions
+deceive us by reason of the ... or suspension of the Spirit of God in
+him; and he repents in his affliction.
+
+
+505
+
+All things can be deadly to us, even the things made to serve us; as in
+nature walls can kill us, and stairs can kill us, if we do not walk
+circumspectly.
+
+The least movement affects all nature; the entire sea changes because of
+a rock. Thus in grace, the least action affects everything by its
+consequences; therefore everything is important.
+
+In each action we must look beyond the action at our past, present, and
+future state, and at others whom it affects, and see the relations of
+all those things. And then we shall be very cautious.
+
+
+506
+
+Let God not impute to us our sins, that is to say, all the consequences
+and results of our sins, which are dreadful, even those of the smallest
+faults, if we wish to follow them out mercilessly!
+
+
+507
+
+The spirit of grace; the hardness of the heart; external circumstances.
+
+
+508
+
+Grace is indeed needed to turn a man into a saint; and he who doubts it
+does not know what a saint or a man is.
+
+
+509
+
+_Philosophers._--A fine thing to cry to a man who does not know himself,
+that he should come of himself to God! And a fine thing to say so to a
+man who does know himself!
+
+
+510
+
+Man is not worthy of God, but he is not incapable of being made worthy.
+
+It is unworthy of God to unite Himself to wretched man; but it is not
+unworthy of God to pull him out of his misery.
+
+
+511
+
+If we would say that man is too insignificant to deserve communion with
+God, we must indeed be very great to judge of it.
+
+
+512
+
+It is, in peculiar phraseology, wholly the body of Jesus Christ, but it
+cannot be said to be the whole body of Jesus Christ.[191] The union of
+two things without change does not enable us to say that one becomes the
+other; the soul thus being united to the body, the fire to the timber,
+without change. But change is necessary to make the form of the one
+become the form of the other; thus the union of the Word to man. Because
+my body without my soul would not make the body of a man; therefore my
+soul united to any matter whatsoever will make my body. It does not
+distinguish the necessary condition from the sufficient condition; the
+union is necessary, but not sufficient. The left arm is not the right.
+
+Impenetrability is a property of matter.
+
+Identity _de numers_ in regard to the same time requires the identity of
+matter.
+
+Thus if God united my soul to a body in China, the same body, _idem
+numero_, would be in China.
+
+The same river which runs there is _idem numero_ as that which runs at
+the same time in China.
+
+
+513
+
+Why God has established prayer.
+
+1. To communicate to His creatures the dignity of causality.
+2. To teach us from whom our virtue comes.
+3. To make us deserve other virtues by work.
+
+(But to keep His own pre-eminence, He grants prayer to whom He pleases.)
+
+Objection: But we believe that we hold prayer of ourselves.
+
+This is absurd; for since, though having faith, we cannot have virtues,
+how should we have faith? Is there a greater distance between infidelity
+and faith than between faith and virtue?
+
+_Merit._ This word is ambiguous.
+
+_Meruit habere Redemptorem.
+
+Meruit tam sacra membra tangere.
+
+Digno tam sacra membra tangere.
+
+Non sum dignus.[192]
+
+Qui manducat indignus[193]
+
+Dignus est accipere.[194]
+
+Dignare me._
+
+God is only bound according to His promises. He has promised to grant
+justice to prayers; He has never promised prayer only to the children of
+promise.
+
+Saint Augustine has distinctly said that strength would be taken away
+from the righteous. But it is by chance that he said it; for it might
+have happened that the occasion of saying it did not present itself. But
+his principles make us see that when the occasion for it presented
+itself, it was impossible that he should not say it, or that he should
+say anything to the contrary. It is then rather that he was forced to
+say it, when the occasion presented itself, than that he said it, when
+the occasion presented itself, the one being of necessity, the other of
+chance. But the two are all that we can ask.
+
+
+514
+
+The elect will be ignorant of their virtues, and the outcast of the
+greatness of their sins: "Lord, when saw we Thee an hungered, thirsty?"
+etc.[195][196]
+
+
+515
+
+Romans iii, 27. Boasting is excluded. By what law? Of works? nay, but by
+faith. Then faith is not within our power like the deeds of the law, and
+it is given to us in another way.
+
+
+516
+
+Comfort yourselves. It is not from yourselves that you should expect
+grace; but, on the contrary, it is in expecting nothing from yourselves,
+that you must hope for it.
+
+
+517
+
+Every condition, and even the martyrs, have to fear, according to
+Scripture.
+
+The greatest pain of purgatory is the uncertainty of the judgment. _Deus
+absconditus._
+
+
+518
+
+John viii. _Multi crediderunt in eum. Dicebat ergo Jesus: "Si
+manseritis_ ... VERE _mei discipuli eritis, et_ VERITAS LIBERABIT VOS."
+_Responderunt: "Semen Abrahae sumus, et nemini servimus unquam."_
+
+There is a great difference between disciples and true disciples. We
+recognise them by telling them that the truth will make them free; for
+if they answer that they are free, and that it is in their power to come
+out of slavery to the devil, they are indeed disciples, but not true
+disciples.
+
+
+519
+
+The law has not destroyed nature, but has instructed it; grace has not
+destroyed the law, but has made it act. Faith received at baptism is the
+source of the whole life of Christians and of the converted.
+
+
+520
+
+Grace will always be in the world, and nature also; so that the former
+is in some sort natural. And thus there will always be Pelagians, and
+always Catholics, and always strife; because the first birth makes the
+one, and the grace of the second birth the other.
+
+
+521
+
+The law imposed what it did not give. Grace gives what is imposes.
+
+
+522
+
+All faith consists in Jesus Christ and in Adam, and all morality in lust
+and in grace.
+
+
+523
+
+There is no doctrine more appropriate to man than this, which teaches
+him his double capacity of receiving and of losing grace, because of the
+double peril to which he is exposed, of despair or of pride.
+
+
+524
+
+The philosophers did not prescribe feelings suitable to the two states.
+
+They inspired feelings of pure greatness, and that is not man's state.
+
+They inspired feelings of pure littleness, and that is not man's state.
+
+There must be feelings of humility, not from nature, but from penitence,
+not to rest in them, but to go on to greatness. There must be feelings
+of greatness, not from merit, but from grace, and after having passed
+through humiliation.
+
+
+525
+
+Misery induces despair, pride induces presumption. The Incarnation shows
+man the greatness of his misery by the greatness of the remedy which he
+required.
+
+
+526
+
+The knowledge of God without that of man's misery causes pride. The
+knowledge of man's misery without that of God causes despair. The
+knowledge of Jesus Christ constitutes the middle course, because in Him
+we find both God and our misery.
+
+
+527
+
+Jesus Christ is a God whom we approach without pride, and before whom we
+humble ourselves without despair.
+
+
+528
+
+... Not a degradation which renders us incapable of good, nor a holiness
+exempt from evil.
+
+
+529
+
+A person told me one day that on coming from confession he felt great
+joy and confidence. Another told me that he remained in fear. Whereupon
+I thought that these two together would make one good man, and that each
+was wanting in that he had not the feeling of the other. The same often
+happens in other things.
+
+
+530
+
+He who knows the will of his master will be beaten with more blows,
+because of the power he has by his knowledge. _Qui justus est,
+justificetur adhuc_,[197] because of the power he has by justice. From
+him who has received most, will the greatest reckoning be demanded,
+because of the power he has by this help.
+
+
+531
+
+Scripture has provided passages of consolation and of warning for all
+conditions.
+
+Nature seems to have done the same thing by her two infinities, natural
+and moral; for we shall always have the higher and the lower, the more
+clever and the less clever, the most exalted and the meanest, in order
+to humble our pride, and exalt our humility.
+
+
+532
+
+_Comminutum cor_ (Saint Paul). This is the Christian character. _Alba
+has named you, I know you no more_ (Corneille).[198] That is the inhuman
+character. The human character is the opposite.
+
+
+533
+
+There are only two kinds of men: the righteous who believe themselves
+sinners; the rest, sinners, who believe themselves righteous.
+
+
+534
+
+We owe a great debt to those who point out faults. For they mortify us.
+They teach us that we have been despised. They do not prevent our being
+so in the future; for we have many other faults for which we may be
+despised. They prepare for us the exercise of correction and freedom
+from fault.
+
+
+535
+
+Man is so made that by continually telling him he is a fool he believes
+it, and by continually telling it to himself he makes himself believe
+it. For man holds an inward talk with his self alone, which it behoves
+him to regulate well: _Corrumpunt bonos mores colloquia prava_.[199] We
+must keep silent as much as possible and talk with ourselves only of
+God, whom we know to be true; and thus we convince ourselves of the
+truth.
+
+
+536
+
+Christianity is strange. It bids man recognise that he is vile, even
+abominable, and bids him desire to be like God. Without such a
+counterpoise, this dignity would make him horribly vain, or this
+humiliation would make him terribly abject.
+
+
+537
+
+With how little pride does a Christian believe himself united to God!
+With how little humiliation does he place himself on a level with the
+worms of earth!
+
+A glorious manner to welcome life and death, good and evil!
+
+
+538
+
+What difference in point of obedience is there between a soldier and a
+Carthusian monk? For both are equally under obedience and dependent,
+both engaged in equally painful exercises. But the soldier always hopes
+to command, and never attains this, for even captains and princes are
+ever slaves and dependants; still he ever hopes and ever works to attain
+this. Whereas the Carthusian monk makes a vow to be always dependent. So
+they do not differ in their perpetual thraldom, in which both of them
+always exist, but in the hope, which one always has, and the other
+never.
+
+
+539
+
+The hope which Christians have of possessing an infinite good is mingled
+with real enjoyment as well as with fear; for it is not as with those
+who should hope for a kingdom, of which they, being subjects, would have
+nothing; but they hope for holiness, for freedom from injustice, and
+they have something of this.
+
+
+540
+
+None is so happy as a true Christian, nor so reasonable, virtuous, or
+amiable.
+
+
+541
+
+The Christian religion alone makes man altogether _lovable and happy_.
+In honesty, we cannot perhaps be altogether lovable and happy.
+
+
+542
+
+_Preface._--The metaphysical proofs of God are so remote from the
+reasoning of men, and so complicated, that they make little impression;
+and if they should be of service to some, it would be only during the
+moment that they see such demonstration; but an hour afterwards they
+fear they have been mistaken.
+
+_Quod curiositate cognoverunt superbia amiserunt._[200]
+
+This is the result of the knowledge of God obtained without Jesus
+Christ; it is communion without a mediator with the God whom they have
+known without a mediator. Whereas those who have known God by a mediator
+know their own wretchedness.
+
+
+543
+
+The God of the Christians is a God who makes the soul feel that He is
+her only good, that her only rest is in Him, that her only delight is
+in loving Him; and who makes her at the same time abhor the obstacles
+which keep her back, and prevent her from loving God with all her
+strength. Self-love and lust, which hinder us, are unbearable to her.
+Thus God makes her feel that she has this root of self-love which
+destroys her, and which He alone can cure.
+
+
+544
+
+Jesus Christ did nothing but teach men that they loved themselves, that
+they were slaves, blind, sick, wretched, and sinners; that He must
+deliver them, enlighten, bless, and heal them; that this would be
+effected by hating self, and by following Him through suffering and the
+death on the cross.
+
+
+545
+
+Without Jesus Christ man must be in vice and misery; with Jesus Christ
+man is free from vice and misery; in Him is all our virtue and all our
+happiness. Apart from Him there is but vice, misery, darkness, death,
+despair.
+
+
+546
+
+We know God only by Jesus Christ. Without this mediator all communion
+with God is taken away; through Jesus Christ we know God. All those who
+have claimed to know God, and to prove Him without Jesus Christ, have
+had only weak proofs. But in proof of Jesus Christ we have the
+prophecies, which are solid and palpable proofs. And these prophecies,
+being accomplished and proved true by the event, mark the certainty of
+these truths, and therefore the divinity of Christ. In Him then, and
+through Him, we know God. Apart from Him, and without the Scripture,
+without original sin, without a necessary Mediator promised and come, we
+cannot absolutely prove God, nor teach right doctrine and right
+morality. But through Jesus Christ, and in Jesus Christ, we prove God,
+and teach morality and doctrine. Jesus Christ is then the true God of
+men.
+
+But we know at the same time our wretchedness; for this God is none
+other than the Saviour of our wretchedness. So we can only know God well
+by knowing our iniquities. Therefore those who have known God, without
+knowing their wretchedness, have not glorified Him, but have glorified
+themselves. _Quia ... non cognovit per sapientiam ... placuit Deo per
+stultitiam praedicationis salvos facere._[201]
+
+
+547
+
+Not only do we know God by Jesus Christ alone, but we know ourselves
+only by Jesus Christ. We know life and death only through Jesus Christ.
+Apart from Jesus Christ, we do not know what is our life, nor our death,
+nor God, nor ourselves.
+
+Thus without the Scripture, which has Jesus Christ alone for its object,
+we know nothing, and see only darkness and confusion in the nature of
+God, and in our own nature.
+
+
+548
+
+It is not only impossible but useless to know God without Jesus Christ.
+They have not departed from Him, but approached; they have not humbled
+themselves, but ...
+
+_Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est,
+adscribat sibi._
+
+
+549
+
+I love poverty because He loved it. I love riches because they afford me
+the means of helping the very poor. I keep faith with everybody; I do
+not render evil to those who wrong me, but I wish them a lot like mine,
+in which I receive neither evil nor good from men. I try to be just,
+true, sincere, and faithful to all men; I have a tender heart for those
+to whom God has more closely united me; and whether I am alone, or seen
+of men, I do all my actions in the sight of God, who must judge of them,
+and to whom I have consecrated them all.
+
+These are my sentiments; and every day of my life I bless my Redeemer,
+who has implanted them in me, and who, of a man full of weakness, of
+miseries, of lust, of pride, and of ambition, has made a man free from
+all these evils by the power of His grace, to which all the glory of it
+is due, as of myself I have only misery and error.
+
+
+550
+
+_Dignior plagis quam osculis non timeo quia amo._
+
+
+551
+
+_The Sepulchre of Jesus Christ._--Jesus Christ was dead, but seen on the
+Cross. He was dead, and hidden in the Sepulchre.
+
+Jesus Christ was buried by the saints alone.
+
+Jesus Christ wrought no miracle at the Sepulchre.
+
+Only the saints entered it.
+
+It is there, not on the Cross, that Jesus Christ takes a new life.
+
+It is the last mystery of the Passion and the Redemption.
+
+Jesus Christ had nowhere to rest on earth but in the Sepulchre.
+
+His enemies only ceased to persecute Him at the Sepulchre.
+
+
+552
+
+_The Mystery of Jesus._--Jesus suffers in His passions the torments
+which men inflict upon Him; but in His agony He suffers the torments
+which He inflicts on Himself; _turbare semetipsum_.[202] This is a
+suffering from no human, but an almighty hand, for He must be almighty
+to bear it.
+
+Jesus seeks some comfort at least in His three dearest friends, and they
+are asleep. He prays them to bear with Him for a little, and they leave
+Him with entire indifference, having so little compassion that it could
+not prevent their sleeping even for a moment. And thus Jesus was left
+alone to the wrath of God.
+
+Jesus is alone on the earth, without any one not only to feel and share
+His suffering, but even to know of it; He and Heaven were alone in that
+knowledge.
+
+Jesus is in a garden, not of delight as the first Adam, where he lost
+himself and the whole human race, but in one of agony, where He saved
+Himself and the whole human race.
+
+He suffers this affliction and this desertion in the horror of night.
+
+I believe that Jesus never complained but on this single occasion; but
+then He complained as if he could no longer bear His extreme suffering.
+"My soul is sorrowful, even unto death."[203]
+
+Jesus seeks companionship and comfort from men. This is the sole
+occasion in all His life, as it seems to me. But He receives it not, for
+His disciples are asleep.
+
+Jesus will be in agony even to the end of the world. We must not sleep
+during that time.
+
+Jesus, in the midst of this universal desertion, including that of His
+own friends chosen to watch with Him, finding them asleep, is vexed
+because of the danger to which they expose, not Him, but themselves; He
+cautions them for their own safety and their own good, with a sincere
+tenderness for them during their ingratitude, and warns them that the
+spirit is willing and the flesh weak.
+
+Jesus, finding them still asleep, without being restrained by any
+consideration for themselves or for Him, has the kindness not to waken
+them, and leaves them in repose.
+
+Jesus prays, uncertain of the will of His Father, and fears death; but,
+when He knows it, He goes forward to offer Himself to death. _Eamus.
+Processit_[204] (John).
+
+Jesus asked of men and was not heard.
+
+Jesus, while His disciples slept, wrought their salvation. He has
+wrought that of each of the righteous while they slept, both in their
+nothingness before their birth, and in their sins after their birth.
+
+He prays only once that the cup pass away, and then with submission; and
+twice that it come if necessary.
+
+Jesus is weary.
+
+Jesus, seeing all His friends asleep and all His enemies wakeful,
+commits Himself entirely to His Father.
+
+Jesus does not regard in Judas his enmity, but the order of God, which
+He loves and admits, since He calls him friend.
+
+Jesus tears Himself away from His disciples to enter into His agony; we
+must tear ourselves away from our nearest and dearest to imitate Him.
+
+Jesus being in agony and in the greatest affliction, let us pray longer.
+
+We implore the mercy of God, not that He may leave us at peace in our
+vices, but that He may deliver us from them.
+
+If God gave us masters by His own hand, oh! how necessary for us to obey
+them with a good heart! Necessity and events follow infallibly.
+
+--"Console thyself, thou wouldst not seek Me, if thou hadst not found
+Me.
+
+"I thought of thee in Mine agony, I have sweated such drops of blood for
+thee.
+
+"It is tempting Me rather than proving thyself, to think if thou wouldst
+do such and such a thing on an occasion which has not happened; I shall
+act in thee if it occur.
+
+"Let thyself be guided by My rules; see how well I have led the Virgin
+and the saints who have let Me act in them.
+
+"The Father loves all that I do.
+
+"Dost thou wish that it always cost Me the blood of My humanity, without
+thy shedding tears?
+
+"Thy conversion is My affair; fear not, and pray with confidence as for
+Me.
+
+"I am present with thee by My Word in Scripture, by My Spirit in the
+Church and by inspiration, by My power in the priests, by My prayer in
+the faithful.
+
+"Physicians will not heal thee, for thou wilt die at last. But it is I
+who heal thee, and make the body immortal.
+
+"Suffer bodily chains and servitude, I deliver thee at present only from
+spiritual servitude.
+
+"I am more a friend to thee than such and such an one, for I have done
+for thee more than they, they would not have suffered what I have
+suffered from thee, and they would not have died for thee as I have done
+in the time of thine infidelities and cruelties, and as I am ready to
+do, and do, among my elect and at the Holy Sacrament."
+
+"If thou knewest thy sins, thou wouldst lose heart."
+
+--I shall lose it then, Lord, for on Thy assurance I believe their
+malice.
+
+--"No, for I, by whom thou learnest, can heal thee of them, and what I
+say to thee is a sign that I will heal thee. In proportion to thy
+expiation of them, thou wilt know them, and it will be said to thee:
+'Behold, thy sins are forgiven thee.' Repent, then, for thy hidden sins,
+and for the secret malice of those which thou knowest."
+
+--Lord, I give Thee all.
+
+--"I love thee more ardently than thou hast loved thine abominations,
+_ut immundus pro luto_.
+
+"To Me be the glory, not to thee, worm of the earth.
+
+"Ask thy confessor, when My own words are to thee occasion of evil,
+vanity, or curiosity."
+
+--I see in me depths of pride, curiosity, and lust. There is no relation
+between me and God, nor Jesus Christ the Righteous. But He has been made
+sin for me; all Thy scourges are fallen upon Him. He is more abominable
+than I, and, far from abhorring me, He holds Himself honoured that I go
+to Him and succour Him.
+
+But He has healed Himself, and still more so will He heal me.
+
+I must add my wounds to His, and join myself to Him; and He will save me
+in saving Himself. But this must not be postponed to the future.
+
+_Eritis sicut dii scientes bonum et malum._[205] Each one creates his
+god, when judging, "This is good or bad"; and men mourn or rejoice too
+much at events.
+
+Do little things as though they were great, because of the majesty of
+Jesus Christ who does them in us, and who lives our life; and do the
+greatest things as though they were little and easy, because of His
+omnipotence.
+
+
+553
+
+It seems to me that Jesus Christ only allowed His wounds to be touched
+after His resurrection: _Noli me tangere._[206] We must unite ourselves
+only to His sufferings.
+
+At the Last Supper He gave Himself in communion as about to die; to the
+disciples at Emmaus as risen from the dead; to the whole Church as
+ascended into heaven.
+
+
+554
+
+"Compare not thyself with others, but with Me. If thou dost not find Me
+in those with whom thou comparest thyself, thou comparest thyself to one
+who is abominable. If thou findest Me in them, compare thyself to Me.
+But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it
+is one who is abominable. If it is I, thou comparest Me to Myself. Now I
+am God in all.
+
+"I speak to thee, and often counsel thee, because thy director cannot
+speak to thee, for I do not want thee to lack a guide.
+
+"And perhaps I do so at his prayers, and thus he leads thee without thy
+seeing it. Thou wouldst not seek Me, if thou didst not possess Me.
+
+"Be not therefore troubled."
+
+
+
+
+SECTION VIII
+
+THE FUNDAMENTALS OF THE CHRISTIAN RELIGION
+
+
+555
+
+... Men blaspheme what they do not know. The Christian religion consists
+in two points. It is of equal concern to men to know them, and it is
+equally dangerous to be ignorant to them. And it is equally of God's
+mercy that He has given indications of both.
+
+And yet they take occasion to conclude that one of these points does not
+exist, from that which should have caused them to infer the other. The
+sages who have said there is only one God have been persecuted, the Jews
+were hated, and still more the Christians. They have seen by the light
+of nature that if there be a true religion on earth, the course of all
+things must tend to it as to a centre.
+
+The whole course of things must have for its object the establishment
+and the greatness of religion. Men must have within them feelings suited
+to what religion teaches us. And, finally, religion must so be the
+object and centre to which all things tend, that whoever knows the
+principles of religion can give an explanation both of the whole nature
+of man in particular, and of the whole course of the world in general.
+
+And on this ground they take occasion to revile the Christian religion,
+because they misunderstand it. They imagine that it consists simply in
+the worship of a God considered as great, powerful, and eternal; which
+is strictly deism, almost as far removed from the Christian religion as
+atheism, which is its exact opposite. And thence they conclude that this
+religion is not true, because they do not see that all things concur to
+the establishment of this point, that God does not manifest Himself to
+men with all the evidence which He could show.
+
+But let them conclude what they will against deism, they will conclude
+nothing against the Christian religion, which properly consists in the
+mystery of the Redeemer, who, uniting in Himself the two natures, human
+and divine, has redeemed men from the corruption of sin in order to
+reconcile them in His divine person to God.
+
+The Christian religion, then, teaches men these two truths; that there
+is a God whom men can know, and that there is a corruption in their
+nature which renders them unworthy of Him. It is equally important to
+men to know both these points; and it is equally dangerous for man to
+know God without knowing his own wretchedness, and to know his own
+wretchedness without knowing the Redeemer who can free him from it. The
+knowledge of only one of these points gives rise either to the pride of
+philosophers, who have known God, and not their own wretchedness, or to
+the despair of atheists, who know their own wretchedness, but not the
+Redeemer.
+
+And, as it is alike necessary to man to know these two points, so is it
+alike merciful of God to have made us know them. The Christian religion
+does this; it is in this that it consists.
+
+Let us herein examine the order of the world, and see if all things do
+not tend to establish these two chief points of this religion: Jesus
+Christ is the end of all, and the centre to which all tends. Whoever
+knows Him knows the reason of everything.
+
+Those who fall into error err only through failure to see one of these
+two things. We can then have an excellent knowledge of God without that
+of our own wretchedness, and of our own wretchedness without that of
+God. But we cannot know Jesus Christ without knowing at the same time
+both God and our own wretchedness.
+
+Therefore I shall not undertake here to prove by natural reasons either
+the existence of God, or the Trinity, or the immortality of the soul, or
+anything of that nature; not only because I should not feel myself
+sufficiently able to find in nature arguments to convince hardened
+atheists, but also because such knowledge without Jesus Christ is
+useless and barren. Though a man should be convinced that numerical
+proportions are immaterial truths, eternal and dependent on a first
+truth, in which they subsist, and which is called God, I should not
+think him far advanced towards his own salvation.
+
+The God of Christians is not a God who is simply the author of
+mathematical truths, or of the order of the elements; that is the view
+of heathens and Epicureans. He is not merely a God who exercises His
+providence over the life and fortunes of men, to bestow on those who
+worship Him a long and happy life. That was the portion of the Jews. But
+the God of Abraham, the God of Isaac, the God of Jacob, the God of
+Christians, is a God of love and of comfort, a God who fills the soul
+and heart of those whom He possesses, a God who makes them conscious of
+their inward wretchedness, and His infinite mercy, who unites Himself to
+their inmost soul, who fills it with humility and joy, with confidence
+and love, who renders them incapable of any other end than Himself.
+
+All who seek God without Jesus Christ, and who rest in nature, either
+find no light to satisfy them, or come to form for themselves a means of
+knowing God and serving Him without a mediator. Thereby they fall either
+into atheism, or into deism, two things which the Christian religion
+abhors almost equally.
+
+Without Jesus Christ the world would not exist; for it should needs be
+either that it would be destroyed or be a hell.
+
+If the world existed to instruct man of God, His divinity would shine
+through every part in it in an indisputable manner; but as it exists
+only by Jesus Christ, and for Jesus Christ, and to teach men both their
+corruption and their redemption, all displays the proofs of these two
+truths.
+
+All appearance indicates neither a total exclusion nor a manifest
+presence of divinity, but the presence of a God who hides Himself.
+Everything bears this character.
+
+... Shall he alone who knows his nature know it only to be miserable?
+Shall he alone who knows it be alone unhappy?
+
+... He must not see nothing at all, nor must he see sufficient for him
+to believe he possesses it; but he must see enough to know that he has
+lost it. For to know of his loss, he must see and not see; and that is
+exactly the state in which he naturally is.
+
+... Whatever part he takes, I shall not leave him at rest ...
+
+
+556
+
+... It is then true that everything teaches man his condition, but he
+must understand this well. For it is not true that all reveals God, and
+it is not true that all conceals God. But it is at the same time true
+that He hides Himself from those who tempt Him, and that He reveals
+Himself to those who seek Him, because men are both unworthy and capable
+of God; unworthy by their corruption capable by their original nature.
+
+
+557
+
+What shall we conclude from all our darkness, but our unworthiness?
+
+
+558
+
+If there never had been any appearance of God, this eternal deprivation
+would have been equivocal, and might have as well corresponded with the
+absence of all divinity, as with the unworthiness of men to know Him;
+but His occasional, though not continual, appearances remove the
+ambiguity, If He appeared once, He exists always; and thus we cannot but
+conclude both that there is a God, and that men are unworthy of Him.
+
+
+559
+
+We do not understand the glorious state of Adam, nor the nature of his
+sin, nor the transmission of it to us. These are matters which took
+place under conditions of a nature altogether different from our own,
+and which transcend our present understanding.
+
+The knowledge of all this is useless to us as a means of escape from it;
+and all that we are concerned to know, is that we are miserable,
+corrupt, separated from God, but ransomed by Jesus Christ, whereof we
+have wonderful proofs on earth.
+
+So the two proofs of corruption and redemption are drawn from the
+ungodly, who live in indifference to religion, and from the Jews who are
+irreconcilable enemies.
+
+
+560
+
+There are two ways of proving the truths of our religion; one by the
+power of reason, the other by the authority of him who speaks.
+
+We do not make use of the latter, but of the former. We do not say,
+"This must be believed, for Scripture, which says it, is divine." But we
+say that it must be believed for such and such a reason, which are
+feeble arguments, as reason may be bent to everything.
+
+
+561
+
+There is nothing on earth that does not show either the wretchedness of
+man, or the mercy of God; either the weakness of man without God, or the
+strength of man with God.
+
+
+562
+
+It will be one of the confusions of the damned to see that they are
+condemned by their own reason, by which they claimed to condemn the
+Christian religion.
+
+
+563
+
+The prophecies, the very miracles and proofs of our religion, are not of
+such a nature that they can be said to be absolutely convincing. But
+they are also of such a kind that it cannot be said that it is
+unreasonable to believe them. Thus there is both evidence and obscurity
+to enlighten some and confuse others. But the evidence is such that it
+surpasses, or at least equals, the evidence to the contrary; so that it
+is not reason which can determine men not to follow it, and thus it can
+only be lust or malice of heart. And by this means there is sufficient
+evidence to condemn, and insufficient to convince; so that it appears in
+those who follow it, that it is grace, and not reason, which makes them
+follow it; and in those who shun it, that it is lust, not reason, which
+makes them shun it.
+
+_Vere discipuli, vere Israelita, vere liberi, vere cibus._[207]
+
+
+564
+
+Recognise, then, the truth of religion in the very obscurity of
+religion, in the little light we have of it, and in the indifference
+which we have to knowing it.
+
+
+565
+
+We understand nothing of the works of God, if we do not take as a
+principle that He has willed to blind some, and enlighten others.
+
+
+566
+
+The two contrary reasons. We must begin with that; without that we
+understand nothing, and all is heretical; and we must even add at the
+end of each truth that the opposite truth is to be remembered.
+
+
+567
+
+_Objection._ The Scripture is plainly full of matters not dictated by
+the Holy Spirit.--_Answer._ Then they do not harm faith.--_Objection._
+But the Church has decided that all is of the Holy Spirit.--_Answer._ I
+answer two things: first, the Church has not so decided; secondly, if
+she should so decide, it could be maintained.
+
+Do you think that the prophecies cited in the Gospel are related to make
+you believe? No, it is to keep you from believing.
+
+
+568
+
+_Canonical._--The heretical books in the beginning of the Church serve
+to prove the canonical.
+
+
+569
+
+To the chapter on the _Fundamentals_ must be added that on _Typology_
+touching the reason of types: why Jesus Christ was prophesied as to His
+first coming; why prophesied obscurely as to the manner.
+
+
+570
+
+_The reason why. Types._--[They had to deal with a carnal people and to
+render them the depositary of the spiritual covenant.] To give faith to
+the Messiah, it was necessary there should have been precedent
+prophecies, and that these should be conveyed by persons above
+suspicion, diligent, faithful, unusually zealous, and known to all the
+world.
+
+To accomplish all this, God chose this carnal people, to whom He
+entrusted the prophecies which foretell the Messiah as a deliverer, and
+as a dispenser of those carnal goods which this people loved. And thus
+they have had an extraordinary passion for their prophets, and, in sight
+of the whole world, have had charge of these books which foretell their
+Messiah, assuring all nations that He should come, and in the way
+foretold in the books, which they held open to the whole world. Yet this
+people, deceived by the poor and ignominious advent of the Messiah, have
+been His most cruel enemies. So that they, the people least open to
+suspicion in the world of favouring us, the most strict and most zealous
+that can be named for their law and their prophets, have kept the books
+incorrupt. Hence those who have rejected and crucified Jesus Christ, who
+has been to them an offence, are those who have charge of the books
+which testify of Him, and state that He will be an offence and rejected.
+Therefore they have shown it was He by rejecting Him, and He has been
+alike proved both by the righteous Jews who received Him, and by the
+unrighteous who rejected Him, both facts having been foretold.
+
+Wherefore the prophecies have a hidden and spiritual meaning, to which
+this people were hostile, under the carnal meaning which they loved. If
+the spiritual meaning had been revealed, they would not have loved it,
+and, unable to bear it, they would not have been zealous of the
+preservation of their books and their ceremonies; and if they had loved
+these spiritual promises, and had preserved them incorrupt till the time
+of the Messiah, their testimony would have had no force, because they
+had been his friends.
+
+Therefore it was well that the spiritual meaning should be concealed;
+but, on the other hand, if this meaning had been so hidden as not to
+appear at all, it could not have served as a proof of the Messiah. What
+then was done? In a crowd of passages it has been hidden under the
+temporal meaning, and in a few has been clearly revealed; besides that
+the time and the state of the world have been so clearly foretold that
+it is clearer than the sun. And in some places this spiritual meaning is
+so clearly expressed, that it would require a blindness like that which
+the flesh imposes on the spirit when it is subdued by it, not to
+recognise it.
+
+See, then, what has been the prudence of God. This meaning is concealed
+under another in an infinite number of passages, and in some, though
+rarely, it is revealed; but yet so that the passages in which it is
+concealed are equivocal, and can suit both meanings; whereas the
+passages where it is disclosed are unequivocal, and can only suit the
+spiritual meaning.
+
+So that this cannot lead us into error, and could only be misunderstood
+by so carnal a people.
+
+For when blessings are promised in abundance, what was to prevent them
+from understanding the true blessings, but their covetousness, which
+limited the meaning to worldly goods? But those whose only good was in
+God referred them to God alone. For there are two principles, which
+divide the wills of men, covetousness and charity. Not that covetousness
+cannot exist along with faith in God, nor charity with worldly riches;
+but covetousness uses God, and enjoys the world, and charity is the
+opposite.
+
+Now the ultimate end gives names to things. All which prevents us from
+attaining it, is called an enemy to us. Thus the creatures, however
+good, are the enemies of the righteous, when they turn them away from
+God, and God Himself is the enemy of those whose covetousness He
+confounds.
+
+Thus as the significance of the word "enemy" is dependent on the
+ultimate end, the righteous understood by it their passions, and the
+carnal the Babylonians; and so these terms were obscure only for the
+unrighteous. And this is what Isaiah says: _Signa legem in electis
+meis_,[208] and that Jesus Christ shall be a stone of stumbling. But,
+"Blessed are they who shall not be offended in him." Hosea,[209] _ult._,
+says excellently, "Where is the wise? and he shall understand what I
+say. The righteous shall know them, for the ways of God are right; but
+the transgressors shall fall therein."
+
+
+571
+
+Hypothesis that the apostles were impostors.--The time clearly, the
+manner obscurely.--Five typical proofs.
+
+        {1600 prophets.
+   2000 {
+        { 400 scattered.
+
+
+572
+
+_Blindness of Scripture._--"The Scripture," said the Jews, "says that we
+shall not know whence Christ will come (John vii, 27, and xii, 34). The
+Scripture says that Christ abideth for ever, and He said that He should
+die." Therefore, says Saint John,[210] they believed not, though He had
+done so many miracles, that the word of Isaiah might be fulfilled: "He
+hath blinded them," etc.
+
+
+573
+
+_Greatness._--Religion is so great a thing that it is right that those
+who will not take the trouble to seek it, if it be obscure, should be
+deprived of it. Why, then, do any complain, if it be such as can be
+found by seeking?
+
+
+574
+
+All things work together for good to the elect, even the obscurities of
+Scripture; for they honour them because of what is divinely clear. And
+all things work together for evil to the rest of the world, even what is
+clear; for they revile such, because of the obscurities which they do
+not understand.
+
+
+575
+
+_The general conduct of the world towards the Church: God willing to
+blind and to enlighten._--The event having proved the divinity of these
+prophecies, the rest ought to be believed. And thereby we see the order
+of the world to be of this kind. The miracles of the Creation and the
+Deluge being forgotten, God sends the law and the miracles of Moses, the
+prophets who prophesied particular things; and to prepare a lasting
+miracle, He prepares prophecies and their fulfilment; but, as the
+prophecies could be suspected, He desires to make them above suspicion,
+etc.
+
+
+576
+
+God has made the blindness of this people subservient to the good of the
+elect.
+
+
+577
+
+There is sufficient clearness to enlighten the elect, and sufficient
+obscurity to humble them. There is sufficient obscurity to blind the
+reprobate, and sufficient clearness to condemn them, and make them
+inexcusable.--Saint Augustine, Montaigne, Sebond.
+
+The genealogy of Jesus Christ in the Old Testament is intermingled with
+so many others that are useless, that it cannot be distinguished. If
+Moses had kept only the record of the ancestors of Christ, that might
+have been too plain. If he had not noted that of Jesus Christ, it might
+not have been sufficiently plain. But, after all, whoever looks closely
+sees that of Jesus Christ expressly traced through Tamar,[211]
+Ruth,[212] etc.
+
+Those who ordained these sacrifices, knew their uselessness; those who
+have declared their uselessness, have not ceased to practise them.
+
+If God had permitted only one religion, it had been too easily known;
+but when we look at it closely, we clearly discern the truth amidst this
+confusion.
+
+_The premiss._--Moses was a clever man. If, then, he ruled himself by
+his reason, he would say nothing clearly which was directly against
+reason.
+
+Thus all the very apparent weaknesses are strength. Example; the two
+genealogies in Saint Matthew and Saint Luke. What can be clearer than
+that this was not concerted?
+
+
+578
+
+God (and the Apostles), foreseeing that the seeds of pride would make
+heresies spring up, and being unwilling to give them occasion to arise
+from correct expressions, has put in Scripture and the prayers of the
+Church contrary words and sentences to produce their fruit in time.
+
+So in morals He gives charity, which produces fruits contrary to lust.
+
+
+579
+
+Nature has some perfections to show that she is the image of God, and
+some defects to show that she is only His image.
+
+
+580
+
+God prefers rather to incline the will than the intellect. Perfect
+clearness would be of use to the intellect, and would harm the will. To
+humble pride.
+
+
+581
+
+We make an idol of truth itself; for truth apart from charity is not
+God, but His image and idol, which we must neither love nor worship; and
+still less must we love or worship its opposite, namely, falsehood.
+
+I can easily love total darkness; but if God keeps me in a state of
+semi-darkness, such partial darkness displeases me, and, because I do
+not see therein the advantage of total darkness, it is unpleasant to me.
+This is a fault, and a sign that I make for myself an idol of darkness,
+apart from the order of God. Now only His order must be worshipped.
+
+
+582
+
+The feeble-minded are people who know the truth, but only affirm it so
+far as consistent with their own interest. But, apart from that, they
+renounce it.
+
+
+583
+
+The world exists for the exercise of mercy and judgment, not as if men
+were placed in it out of the hands of God, but as hostile to God; and to
+them He grants by grace sufficient light, that they may return to Him,
+if they desire to seek and follow Him; and also that they may be
+punished, if they refuse to seek or follow Him.
+
+
+584
+
+_That God has willed to hide Himself._--If there were only one religion,
+God would indeed be manifest. The same would be the case, if there were
+no martyrs but in our religion.
+
+God being thus hidden, every religion which does not affirm that God is
+hidden, is not true; and every religion which does not give the reason
+of it, is not instructive. Our religion does, all this: _Vere tu es Deus
+absconditus._
+
+
+585
+
+If there were no obscurity, man would not be sensible of his corruption;
+if there were no light, man would not hope for a remedy. Thus, it is not
+only fair, but advantageous to us, that God be partly hidden and partly
+revealed; since it is equally dangerous to man to know God without
+knowing his own wretchedness, and to know his own wretchedness without
+knowing God.
+
+
+586
+
+This religion, so great in miracles, saints, blameless Fathers, learned
+and great witnesses, martyrs, established kings as David, and Isaiah, a
+prince of the blood, and so great in science, after having displayed all
+her miracles and all her wisdom, rejects all this, and declares that she
+has neither wisdom nor signs, but only the cross and foolishness.
+
+For those, who, by these signs and that wisdom, have deserved your
+belief, and who have proved to you their character, declare to you that
+nothing of all this can change you, and render you capable of knowing
+and loving God, but the power of the foolishness of the cross without
+wisdom and signs, and not the signs without this power. Thus our
+religion is foolish in respect to the effective cause, and wise in
+respect to the wisdom which prepares it.
+
+
+587
+
+Our religion is wise and foolish. Wise, because it is the most learned,
+and the most founded on miracles, prophecies, etc. Foolish, because it
+is not all this which makes us belong to it. This makes us indeed
+condemn those who do not belong to it; but it does not cause belief in
+those who do belong to it. It is the cross that makes them believe, _ne
+evacuata sit crux_. And so Saint Paul, who came with wisdom and signs,
+says that he has come neither with wisdom nor with signs; for he came to
+convert. But those who come only to convince, can say that they come
+with wisdom and with signs.
+
+
+
+
+SECTION IX
+
+PERPETUITY
+
+
+588
+
+_On the fact that the Christian religion is not the only religion._--So
+far is this from being a reason for believing that it is not the true
+one, that, on the contrary, it makes us see that it is so.
+
+
+589
+
+Men must be sincere in all religions; true heathens, true Jews, true
+Christians.
+
+
+590
+
+         J. C.
+Heathens __|__ Mahomet
+        \     /
+       Ignorance
+        of God.
+
+
+591
+
+_The falseness of other religions._--They have no witnesses. Jews have.
+God defies other religions to produce such signs: Isaiah xliii, 9; xliv,
+8.
+
+
+592
+
+_History of China._[213]-I believe only the histories, whose witnesses
+got themselves killed.
+
+[Which is the more credible of the two, Moses or China?]
+
+It is not a question of seeing this summarily. I tell you there is in it
+something to blind, and something to enlighten.
+
+By this one word I destroy all your reasoning. "But China obscures," say
+you; and I answer, "China obscures, but there is clearness to be found;
+seek it."
+
+Thus all that you say makes for one of the views, and not at all against
+the other. So this serves, and does no harm.
+
+We must then see this in detail; we must put the papers on the table.
+
+
+593
+
+_Against the history of China._ The historians of Mexico, the five
+suns,[214] of which the last is only eight hundred years old.
+
+The difference between a book accepted by a nation, and one which makes
+a nation.
+
+
+594
+
+Mahomet was without authority. His reasons then should have been very
+strong, having only their own force. What does he say then, that we must
+believe him?
+
+
+595
+
+The Psalms are chanted throughout the whole world.
+
+Who renders testimony to Mahomet? Himself. Jesus Christ[215] desires His
+own testimony to be as nothing.
+
+The quality of witnesses necessitates their existence always and
+everywhere; and he, miserable creature, is alone.
+
+
+596
+
+_Against Mahomet._--The Koran is not more of Mahomet than the Gospel is
+of Saint Matthew, for it is cited by many authors from age to age. Even
+its very enemies, Celsus and Porphyry, never denied it.
+
+The Koran says Saint Matthew was an honest man.[216] Therefore Mahomet
+was a false prophet for calling honest men wicked, or for not agreeing
+with what they have said of Jesus Christ.
+
+
+597
+
+It is not by that which is obscure in Mahomet, and which may be
+interpreted in a mysterious sense, that I would have him judged, but by
+what is clear, as his paradise and the rest. In that he is ridiculous.
+And since what is clear is ridiculous, it is not right to take his
+obscurities for mysteries.
+
+It is not the same with the Scripture. I agree that there are in it
+obscurities as strange as those of Mahomet; but there are admirably
+clear passages, and the prophecies are manifestly fulfilled. The cases
+are therefore not on a par. We must not confound, and put on one level
+things which only resemble each other in their obscurity, and not in the
+clearness, which requires us to reverence the obscurities.
+
+
+598
+
+_The difference between Jesus Christ and Mahomet._--Mahomet was not
+foretold; Jesus Christ was foretold.
+
+Mahomet slew; Jesus Christ caused His own to be slain.
+
+Mahomet forbade reading; the Apostles ordered reading.
+
+In fact the two are so opposed, that if Mahomet took the way to succeed
+from a worldly point of view, Jesus Christ, from the same point of view,
+took the way to perish. And instead of concluding that, since Mahomet
+succeeded, Jesus Christ might well have succeeded, we ought to say that
+since Mahomet succeeded, Jesus Christ should have failed.
+
+
+599
+
+Any man can do what Mahomet has done; for he performed no miracles, he
+was not foretold. No man can do what Christ has done.
+
+
+600
+
+The heathen religion has no foundation [at the present day. It is said
+once to have had a foundation by the oracles which spoke. But what are
+the books which assure us of this? Are they so worthy of belief on
+account of the virtue of their authors? Have they been preserved with
+such care that we can be sure that they have not been meddled with?]
+
+The Mahometan religion has for a foundation the Koran and Mahomet. But
+has this prophet, who was to be the last hope of the world, been
+foretold? What sign has he that every other man has not, who chooses to
+call himself a prophet? What miracles does he himself say that he has
+done? What mysteries has he taught, even according to his own tradition?
+What was the morality, what the happiness held out by him?
+
+The Jewish religion must be differently regarded in the tradition of the
+Holy Bible, and in the tradition of the people. Its morality and
+happiness are absurd in the tradition of the people, but are admirable
+in that of the Holy Bible. (And all religion is the same; for the
+Christian religion is very different in the Holy Bible and in the
+casuists.) The foundation is admirable; it is the most ancient book in
+the world, and the most authentic; and whereas Mahomet, in order to make
+his own book continue in existence, forbade men to read it, Moses,[217]
+for the same reason, ordered every one to read his.
+
+Our religion is so divine that another divine religion has only been the
+foundation of it.
+
+
+601
+
+_Order._--To see what is clear and indisputable in the whole state of
+the Jews.
+
+
+602
+
+The Jewish religion is wholly divine in its authority, its duration, its
+perpetuity, its morality, its doctrine, and its effects.
+
+
+603
+
+The only science contrary to common sense and human nature is that alone
+which has always existed among men.
+
+
+604
+
+The only religion contrary to nature, to common sense, and to our
+pleasure, is that alone which has always existed.
+
+
+605
+
+No religion but our own has taught that man is born in sin. No sect of
+philosophers has said this. Therefore none have declared the truth.
+
+No sect or religion has always existed on earth, but the Christian
+religion.
+
+
+606
+
+Whoever judges of the Jewish religion by its coarser forms will
+misunderstand it. It is to be seen in the Holy Bible, and in the
+tradition of the prophets, who have made it plain enough that they did
+not interpret the law according to the letter. So our religion is divine
+in the Gospel, in the Apostles, and in tradition; but it is absurd in
+those who tamper with it.
+
+The Messiah, according to the carnal Jews, was to be a great temporal
+prince. Jesus Christ, according to carnal Christians,[218] has come to
+dispense us from the love of God, and to give us sacraments which shall
+do everything without our help. Such is not the Christian religion, nor
+the Jewish. True Jews and true Christians have always expected a Messiah
+who should make them love God, and by that love triumph over their
+enemies.
+
+
+607
+
+The carnal Jews hold a midway place between Christians and heathens. The
+heathens know not God, and love the world only. The Jews know the true
+God, and love the world only. The Christians know the true God, and love
+not the world. Jews and heathens love the same good. Jews and Christians
+know the same God.
+
+The Jews were of two kinds; the first had only heathen affections, the
+other had Christian affections.
+
+
+608
+
+There are two kinds of men in each religion: among the heathen,
+worshippers of beasts, and the worshippers of the one only God of
+natural religion; among the Jews, the carnal, and the spiritual, who
+were the Christians of the old law; among Christians, the
+coarser-minded, who are the Jews of the new law. The carnal Jews looked
+for a carnal Messiah; the coarser Christians believe that the Messiah
+has dispensed them from the love of God; true Jews and true Christians
+worship a Messiah who makes them love God.
+
+
+609
+
+_To show that the true Jews and the true Christians have but the same
+religion._--The religion of the Jews seemed to consist essentially in
+the fatherhood of Abraham, in circumcision, in sacrifices, in
+ceremonies, in the Ark, in the temple, in Jerusalem, and, finally, in
+the law, and in the covenant with Moses.
+
+I say that it consisted in none of those things, but only in the love of
+God, and that God disregarded all the other things.
+
+That God did not accept the posterity of Abraham.
+
+That the Jews were to be punished like strangers, if they transgressed.
+_Deut._ viii, 19; "If thou do at all forget the Lord thy God, and walk
+after other gods, I testify against you this day that ye shall surely
+perish, as the nations which the Lord destroyeth before your face."
+
+That strangers, if they loved God, were to be received by Him as the
+Jews. _Isaiah_ lvi, 3: "Let not the stranger say, 'The Lord will not
+receive me.' The strangers who join themselves unto the Lord to serve
+Him and love Him, will I bring unto my holy mountain, and accept therein
+sacrifices, for mine house is a house of prayer."
+
+That the true Jews considered their merit to be from God only, and not
+from Abraham. _Isaiah_ lxiii, 16; "Doubtless thou art our Father, though
+Abraham be ignorant of us, and Israel acknowledge us not. Thou art our
+Father and our Redeemer."
+
+Moses himself told them that God would not accept persons. _Deut._ x,
+17: "God," said he, "regardeth neither persons nor sacrifices."
+
+The Sabbath was only a sign, _Exod._ xxxi, 13; and in memory of the
+escape from Egypt, _Deut._ v, 19. Therefore it is no longer necessary,
+since Egypt must be forgotten.
+
+Circumcision was only a sign, _Gen._ xvii, 11. And thence it came to
+pass that, being in the desert, they were not circumcised because they
+could not be confounded with other peoples; and after Jesus Christ came,
+it was no longer necessary.
+
+That the circumcision of the heart is commanded. _Deut._ x, 16;
+_Jeremiah_ iv, 4: "Be ye circumcised in heart; take away the
+superfluities of your heart, and harden yourselves not. For your God is
+a mighty God, strong and terrible, who accepteth not persons."
+
+That God said He would one day do it. _Deut._ xxx, 6; "God will
+circumcise thine heart, and the heart of thy seed, that thou mayest love
+Him with all thine heart."
+
+That the uncircumcised in heart shall be judged. _Jeremiah_ ix, 26: For
+God will judge the uncircumcised peoples, and all the people of Israel,
+because he is "uncircumcised in heart."
+
+That the external is of no avail apart from the internal. _Joel_ ii, 13:
+_Scindite corda vestra_, etc.; _Isaiah_ lviii, 3, 4, etc.
+
+The love of God is enjoined in the whole of Deuteronomy. _Deut._ xxx,
+19: "I call heaven and earth to record that I have set before you life
+and death, that you should choose life, and love God, and obey Him, for
+God is your life."
+
+That the Jews, for lack of that love, should be rejected for their
+offences, and the heathen chosen in their stead. _Hosea_ i, 10; _Deut._
+xxxii, 20. "I will hide myself from them in view of their latter sins,
+for they are a froward generation without faith. They have moved me to
+jealousy with that which is not God, and I will move them to jealousy
+with those which are not a people, and with an ignorant and foolish
+nation." _Isaiah_ lxv, 1.
+
+That temporal goods are false, and that the true good is to be united to
+God. _Psalm_ cxliii, 15.
+
+That their feasts are displeasing to God. _Amos_ v, 21.
+
+That the sacrifices of the Jews displeased God. _Isaiah_ lxvi. 1-3; i,
+II; _Jer._ vi, 20; David, _Miserere._--Even on the part of the good,
+_Expectavi_. _Psalm_ xlix, 8, 9, 10, 11, 12, 13 and 14.
+
+That He has established them only for their hardness. _Micah_,
+admirably, vi; 1 _Kings_ xv, 22; _Hosea_ vi, 6.
+
+That the sacrifices of the Gentiles will be accepted of God, and that
+God will take no pleasure in the sacrifices of the Jews. _Malachi_ i,
+II.
+
+That God will make a new covenant with the Messiah, and the old will be
+annulled. _Jer._ xxxi, 31. _Mandata non bona. Ezek._
+
+That the old things will be forgotten. _Isaiah_ xliii, 18, 19; lxv 17,
+10.
+
+That the Ark will no longer be remembered. _Jer._ iii, 15, 16.
+
+That the temple should be rejected. _Jer._ vii, 12, 13, 14.
+
+That the sacrifices should be rejected, and other pure sacrifices
+established. _Malachi_ i, II.
+
+That the order of Aaron's priesthood should be rejected, and that of
+Melchizedek introduced by the Messiah. _Ps. Dixit Dominus._
+
+That this priesthood should be eternal. _Ibid._
+
+That Jerusalem should be rejected, and Rome admitted. _Ps. Dixit
+Dominus._
+
+That the name of the Jews should be rejected, and a new name given.
+_Isaiah_ lxv, 15.
+
+That this last name should be more excellent than that of the Jews, and
+eternal. _Isaiah_ lvi, 5.
+
+That the Jews should be without prophets (Amos), without a king, without
+princes, without sacrifice, without an idol.
+
+That the Jews should nevertheless always remain a people. _Jer._ xxxi,
+36.
+
+
+610
+
+_Republic._--The Christian republic--and even the Jewish--has only had
+God for ruler, as Philo the Jew notices, _On Monarchy_.
+
+When they fought, it was for God only; their chief hope was in God only;
+they considered their towns as belonging to God only, and kept them for
+God. 1 _Chron._ xix, 13.
+
+
+611
+
+_Gen._ xvii, 7. _Statuam pactum meum inter me et te foedere sempiterno
+... ut sim Deus tuus ..._
+
+_Et tu ergo custodies pactum meum._
+
+
+612
+
+_Perpetuity._--That religion has always existed on earth, which consists
+in believing that man has fallen from a state of glory and of communion
+with God into a state of sorrow, penitence, and estrangement from God,
+but that after this life we shall be restored by a Messiah who should
+have come. All things have passed away, and this has endured, for which
+all things are.
+
+Men have in the first age of the world been carried away into every kind
+of debauchery, and yet there were saints, as Enoch, Lamech, and others,
+who waited patiently for the Christ promised from the beginning of the
+world. Noah saw the wickedness of men at its height; and he was held
+worthy to save the world in his person, by the hope of the Messiah of
+whom he was the type. Abraham was surrounded by idolaters, when God made
+known to him the mystery of the Messiah, whom he welcomed from
+afar.[219] In the time of Isaac and Jacob abomination was spread over
+all the earth; but these saints lived in faith; and Jacob, dying and
+blessing his children, cried in a transport which made him break off his
+discourse, "I await, O my God, the Saviour whom Thou hast promised.
+_Salutare taum expectabo, Domine._"[220] The Egyptians were infected
+both with idolatry and magic; the very people of God were led astray by
+their example. Yet Moses and others believed Him whom they saw not, and
+worshipped Him, looking to the eternal gifts which He was preparing for
+them.
+
+The Greeks and Latins then set up false deities; the poets made a
+hundred different theologies, while the philosophers separated into a
+thousand different sects; and yet in the heart of Judaea there were
+always chosen men who foretold the coming of this Messiah, which was
+known to them alone.
+
+He came at length in the fullness of time, and time has since witnessed
+the birth of so many schisms and heresies, so many political
+revolutions, so many changes in all things; yet this Church, which
+worships Him who has always been worshipped, has endured
+uninterruptedly. It is a wonderful, incomparable, and altogether divine
+fact that this religion, which has always endured, has always been
+attacked. It has been a thousand times on the eve of universal
+destruction, and every time it has been in that state, God has restored
+it by extraordinary acts of His power. This is astonishing, as also that
+it has preserved itself without yielding to the will of tyrants. For it
+is not strange that a State endures, when its laws are sometimes made
+to give way to necessity, but that.... (See the passage indicated in
+Montaigne.)
+
+
+613
+
+States would perish if they did not often make their laws give way to
+necessity. But religion has never suffered this, or practised it.
+Indeed, there must be these compromises, or miracles. It is not strange
+to be saved by yieldings, and this is not strictly self-preservation;
+besides, in the end they perish entirely. None has endured a thousand
+years. But the fact that this religion has always maintained itself,
+inflexible as it is, proves its divinity.
+
+
+614
+
+Whatever may be said, it must be admitted that the Christian religion
+has something astonishing in it. Some will say, "This is because you
+were born in it." Far from it; I stiffen myself against it for this very
+reason, for fear this prejudice bias me. But although I am born in it, I
+cannot help finding it so.
+
+
+615
+
+_Perpetuity._--The Messiah has always been believed in. The tradition
+from Adam was fresh in Noah and in Moses. Since then the prophets have
+foretold him, while at the same time foretelling other things, which,
+being from time to time fulfilled in the sight of men, showed the truth
+of their mission, and consequently that of their promises touching the
+Messiah. Jesus Christ performed miracles, and the Apostles also, who
+converted all the heathen; and all the prophecies being thereby
+fulfilled, the Messiah is for ever proved.
+
+
+616
+
+_Perpetuity._--Let us consider that since the beginning of the world the
+expectation of worship of the Messiah has existed uninterruptedly; that
+there have been found men, who said that God had revealed to them that a
+Redeemer was to be born, who should save His people; that Abraham came
+afterwards, saying that he had had a revelation that the Messiah was to
+spring from him by a son, whom he should have; that Jacob declared that,
+of his twelve sons, the Messiah would spring from Judah; that Moses and
+the prophets then came to declare the time and the manner of His coming;
+that they said their law was only temporary till that of the Messiah,
+that it should endure till then, but that the other should last for
+ever; that thus either their law, or that of the Messiah, of which it
+was the promise, would be always upon the earth; that, in fact, it has
+always endured; that at last Jesus Christ came with all the
+circumstances foretold. This is wonderful.
+
+
+617
+
+This is positive fact. While all philosophers separate into different
+sects, there is found in one corner of the world the most ancient people
+in it, declaring that all the world is in error, that God has revealed
+to them the truth, that they will always exist on the earth. In fact,
+all other sects come to an end, this one still endures, and has done so
+for four thousand years.
+
+They declare that they hold from their ancestors that man has fallen
+from communion with God, and is entirely estranged from God, but that He
+has promised to redeem them; that this doctrine shall always exist on
+the earth; that their law has a double signification; that during
+sixteen hundred years they have had people, whom they believed prophets,
+foretelling both the time and the manner; that four hundred years after
+they were scattered everywhere, because Jesus Christ was to be
+everywhere announced; that Jesus Christ came in the manner, and at the
+time foretold; that the Jews have since been scattered abroad under a
+curse, and nevertheless still exist.
+
+
+618
+
+I see the Christian religion founded upon a preceding religion, and this
+is what I find as a fact.
+
+I do not here speak of the miracles of Moses, of Jesus Christ, and of
+the Apostles, because they do not at first seem convincing, and because
+I only wish here to put in evidence all those foundations of the
+Christian religion which are beyond doubt, and which cannot be called in
+question by any person whatsoever. It is certain that we see in many
+places of the world a peculiar people, separated from all other peoples
+of the world, and called the Jewish people.
+
+I see then a crowd of religions in many parts of the world and in all
+times; but their morality cannot please me, nor can their proofs
+convince me. Thus I should equally have rejected the religion of Mahomet
+and of China, of the ancient Romans and of the Egyptians, for the sole
+reason, that none having more marks of truth than another, nor anything
+which should necessarily persuade me, reason cannot incline to one
+rather than the other.
+
+But, in thus considering this changeable and singular variety of morals
+and beliefs at different times, I find in one corner of the world a
+peculiar people, separated from all other peoples on earth, the most
+ancient of all, and whose histories are earlier by many generations than
+the most ancient which we possess.
+
+I find, then, this great and numerous people, sprung from a single man,
+who worship one God, and guide themselves by a law which they say that
+they obtained from His own hand. They maintain that they are the only
+people in the world to whom God has revealed His mysteries; that all men
+are corrupt and in disgrace with God; that they are all abandoned to
+their senses and their own imagination, whence come the strange errors
+and continual changes which happen among them, both of religions and of
+morals, whereas they themselves remain firm in their conduct; but that
+God will not leave other nations in this darkness for ever; that there
+will come a Saviour for all; that they are in the world to announce Him
+to men; that they are expressly formed to be forerunners and heralds of
+this great event, and to summon all nations to join with them in the
+expectation of this Saviour.
+
+To meet with this people is astonishing to me, and seems to me worthy of
+attention. I look at the law which they boast of having obtained from
+God, and I find it admirable. It is the first law of all, and is of such
+a kind that, even before the term _law_ was in currency among the
+Greeks, it had, for nearly a thousand years earlier, been
+uninterruptedly accepted and observed by the Jews. I likewise think it
+strange that the first law of the world happens to be the most perfect;
+so that the greatest legislators have borrowed their laws from it, as is
+apparent from the law of the Twelve Tables at Athens,[221] afterwards
+taken by the Romans, and as it would be easy to prove, if Josephus[222]
+and others had not sufficiently dealt with this subject.
+
+
+619
+
+_Advantages of the Jewish people._--In this search the Jewish people at
+once attracts my attention by the number of wonderful and singular facts
+which appear about them.
+
+I first see that they are a people wholly composed of brethren, and
+whereas all others are formed by the assemblage of an infinity of
+families, this, though so wonderfully fruitful, has all sprung from one
+man alone, and, being thus all one flesh, and members one of another,
+they constitute a powerful state of one family. This is unique.
+
+This family, or people, is the most ancient within human knowledge, a
+fact which seems to me to inspire a peculiar veneration for it,
+especially in view of our present inquiry; since if God had from all
+time revealed Himself to men, it is to these we must turn for knowledge
+of the tradition.
+
+This people is not eminent solely by their antiquity, but is also
+singular by their duration, which has always continued from their origin
+till now. For whereas the nations of Greece and of Italy, of Lacedaemon,
+of Athens and of Rome, and others who came long after, have long since
+perished, these ever remain, and in spite of the endeavours of many
+powerful kings who have a hundred times tried to destroy them, as their
+historians testify, and as it is easy to conjecture from the natural
+order of things during so long a space of years, they have nevertheless
+been preserved (and this preservation has been foretold); and extending
+from the earliest times to the latest, their history comprehends in its
+duration all our histories [which it preceded by a long time].
+
+The law by which this people is governed is at once the most ancient law
+in the world, the most perfect, and the only one which has been always
+observed without a break in a state. This is what Josephus admirably
+proves, _against Apion_,[223] and also Philo[224] the Jew, in different
+places, where they point out that it is so ancient that the very name of
+_law_ was only known by the oldest nation more than a thousand years
+afterwards; so that Homer, who has written the history of so many
+states, has never used the term. And it is easy to judge of its
+perfection by simply reading it; for we see that it has provided for all
+things with so great wisdom, equity, and judgment, that the most ancient
+legislators, Greek and Roman, having had some knowledge of it, have
+borrowed from it their principal laws; this is evident from what are
+called the Twelve Tables, and from the other proofs which Josephus
+gives.
+
+But this law is at the same time the severest and strictest of all in
+respect to their religious worship, imposing on this people, in order to
+keep them to their duty, a thousand peculiar and painful observances, on
+pain of death. Whence it is very astonishing that it has been
+constantly preserved during many centuries by a people, rebellious and
+impatient as this one was; while all other states have changed their
+laws from time to time, although these were far more lenient.
+
+The book which contains this law, the first of all, is itself the most
+ancient book in the world, those of Homer, Hesiod, and others, being six
+or seven hundred years later.
+
+
+620
+
+The creation and the deluge being past, and God no longer requiring to
+destroy the world, nor to create it anew, nor to give such great signs
+of Himself, He began to establish a people on the earth, purposely
+formed, who were to last until the coming of the people whom the Messiah
+should fashion by His spirit.
+
+
+621
+
+The creation of the world beginning to be distant, God provided a single
+contemporary historian, and appointed a whole people as guardians of
+this book, in order that this history might be the most authentic in the
+world, and that all men might thereby learn a fact so necessary to know,
+and which could only be known through that means.
+
+
+622
+
+[Japhet begins the genealogy.]
+
+Joseph folds his arms, and prefers the younger.[225]
+
+
+623
+
+Why should Moses make the lives of men so long, and their generations so
+few?
+
+Because it is not the length of years, but the multitude of generations,
+which renders things obscure. For truth is perverted only by the change
+of men. And yet he puts two things, the most memorable that were ever
+imagined, namely, the creation and the deluge, so near that we reach
+from one to the other.
+
+
+624
+
+Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who
+saw Moses; therefore the deluge and the creation are true. This is
+conclusive among certain people who understand it rightly.
+
+
+625
+
+The longevity of the patriarchs, instead of causing the loss of past
+history, conduced, on the contrary, to its preservation. For the reason
+why we are sometimes insufficiently instructed in the history of our
+ancestors, is that we have never lived long with them, and that they are
+often dead before we have attained the age of reason. Now, when men
+lived so long, children lived long with their parents. They conversed
+long with them. But what else could be the subject of their talk save
+the history of their ancestors, since to that all history was reduced,
+and men did not study science or art, which now form a large part of
+daily conversation? We see also that in these days tribes took
+particular care to preserve their genealogies.
+
+
+626
+
+I believe that Joshua was the first of God's people to have this name,
+as Jesus Christ was the last of God's people.
+
+
+627
+
+_Antiquity of the Jews._--What a difference there is between one book
+and another! I am not astonished that the Greeks made the Iliad, nor the
+Egyptians and the Chinese their histories.
+
+We have only to see how this originates. These fabulous historians are
+not contemporaneous with the facts about which they write. Homer
+composes a romance, which he gives out as such, and which is received as
+such; for nobody doubted that Troy and Agamemnon no more existed than
+did the golden apple. Accordingly he did not think of making a history,
+but solely a book to amuse; he is the only writer of his time; the
+beauty of the work has made it last, every one learns it and talks of
+it, it is necessary to know it, and each one knows it by heart. Four
+hundred years afterwards the witnesses of these facts are no longer
+alive, no one knows of his own knowledge if it be a fable or a history;
+one has only learnt it from his ancestors, and this can pass for truth.
+
+Every history which is not contemporaneous, as the books of the Sibyls
+and Trismegistus,[226] and so many others which have been believed by
+the world, are false, and found to be false in the course of time. It is
+not so with contemporaneous writers.
+
+There is a great difference between a book which an individual writes,
+and publishes to a nation, and a book which itself creates a nation. We
+cannot doubt that the book is as old as the people.
+
+
+628
+
+Josephus hides the shame of his nation.
+
+Moses does not hide his own shame.
+
+_Quis mihi det ut omnes prophetent?_[227]
+
+He was weary of the multitude.
+
+
+629
+
+_The sincerity of the Jews._--Maccabees,[228] after they had no more
+prophets; the Masorah, since Jesus Christ.
+
+This book will be a testimony for you.[229]
+
+Defective and final letters.
+
+Sincere against their honour, and dying for it; this has no example in
+the world, and no root in nature.
+
+
+630
+
+_Sincerity of the Jews._--They preserve lovingly and carefully the book
+in which Moses declares that they have been all their life ungrateful to
+God, and that he knows they will be still more so after his death; but
+that he calls heaven and earth to witness against them, and that he has
+[_taught_] them enough.
+
+He declares that God, being angry with them, shall at last scatter them
+among all the nations of the earth; that as they have offended Him by
+worshipping gods who were not their God, so He will provoke them by
+calling a people who are not His people; that He desires that all His
+words be preserved for ever, and that His book be placed in the Ark of
+the Covenant to serve for ever as a witness against them.
+
+Isaiah says the same thing, xxx.
+
+
+631
+
+_On Esdras._--The story that the books were burnt with the temple proved
+false by Maccabees: "Jeremiah gave them the law."
+
+The story that he recited the whole by heart. Josephus and Esdras point
+out _that he read the book_. Baronius, _Ann._, p. 180: _Nullus penitus
+Hebraeorum antiquorum reperitur qui tradiderit libros periisse et per
+Esdram esse restitutos, nisi in IV Esdrae._
+
+The story that he changed the letters.
+
+Philo, _in Vita Moysis: Illa lingua ac character quo antiquitus scripta
+est lex sic permansit usque ad LXX._
+
+Josephus says that the Law was in Hebrew when it was translated by the
+Seventy.
+
+Under Antiochus and Vespasian, when they wanted to abolish the books,
+and when there was no prophet, they could not do so. And under the
+Babylonians, when no persecution had been made, and when there were so
+many prophets, would they have let them be burnt?
+
+Josephus laughs at the Greeks who would not bear ...
+
+Tertullian.[230]--_Perinde potuit abolefactam eam violentia cataclysmi
+in spiritu rursus reformare, quemadmodum et Hierosolymis Babylonia
+expugnatione deletis, omne instrumentum Judaicae literaturae per Esdram
+constat restauratum._
+
+He says that Noah could as easily have restored in spirit the book of
+Enoch, destroyed by the Deluge, as Esdras could have restored the
+Scriptures lost during the Captivity.
+
++(Theos) hen te hepi Nabouchodonosor aichmalosia tou laou,
+diaphthareison ton graphon ... henepneuse Esdra to ierei hek tes phyles
+Leui tous ton progegonoton propheton pantas hanataxasthai logous, kai
+hapokatastesai to lao ten dia Moyseos nomothesian.+[231] He alleges this
+to prove that it is not incredible that the Seventy may have explained
+the holy Scriptures with that uniformity which we admire in them. And he
+took that from Saint Irenaeus.[232]
+
+Saint Hilary, in his preface to the Psalms, says that Esdras arranged
+the Psalms in order.
+
+The origin of this tradition comes from the 14th chapter of the fourth
+book of Esdras. _Deus glorificatus est, et Scripturae vere divinae creditae
+sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus
+ab initio usque ad finem, uti et praesentes gentes cognoscerent quoniam
+per inspirationem Dei interpretatae sunt Scripturae, et non esset mirabile
+Deum hoc in eis operatum: quando in ea captivitate populi quae facta est
+a Nabuchodonosor, corruptis scripturis et post 70 annos Judaeis
+descendentibus in regionem suam, et post deinde temporibus Artaxerxis
+Persarum regis, inspiravit Esdrae sacerdoti tribus Levi praeteritorum
+prophetarum omnes rememorare sermones, et restituere populo eam legem
+quae data est per Moysen._
+
+
+632
+
+_Against the story in Esdras, 2 Maccab._ ii;--Josephus, _Antiquities_,
+II, i--Cyrus took occasion from the prophecy of Isaiah to release the
+people. The Jews held their property in peace under Cyrus in Babylon;
+hence they could well have the Law.
+
+Josephus, in the whole history of Esdras, does not say one word about
+this restoration.--2 Kings xvii, 27.
+
+
+633
+
+If the story in Esdras[233] is credible, then it must be believed that
+the Scripture is Holy Scripture; for this story is based only on the
+authority of those who assert that of the Seventy, which shows that the
+Scripture is holy.
+
+Therefore if this account be true, we have what we want therein; if not,
+we have it elsewhere. And thus those who would ruin the truth of our
+religion, founded on Moses, establish it by the same authority by which
+they attack it. So by this providence it still exists.
+
+
+634
+
+_Chronology of Rabbinism._ (The citations of pages are from the book
+_Pugio_.)
+
+Page 27. R. Hakadosch (_anno_ 200), author of the _Mischna_, or vocal
+law, or second law.
+
+Commentaries on the _Mischna (anno_ 340): {The one _Siphra_.
+_Barajetot_. _Talmud Hierosol_. _Tosiphtot_.}
+
+_Bereschit Rabah_, by R. Osaiah Rabah, commentary on the _Mischna_.
+
+_Bereschit Rabah, Bar Naconi_, are subtle and pleasant discourses,
+historical and theological. This same author wrote the books called
+_Rabot_.
+
+A hundred years after the _Talmud Hierosol_ was composed the _Babylonian
+Talmud_, by R. Ase, A.D. 440, by the universal consent of all the Jews,
+who are necessarily obliged to observe all that is contained therein.
+
+The addition of R. Ase is called the _Gemara_, that is to say, the
+"commentary" on the _Mischna_.
+
+And the Talmud includes together the _Mischna_ and the _Gemara_.
+
+
+635
+
+_If_ does not indicate indifference: Malachi, Isaiah.
+
+Is., _Si volumus_, etc.
+
+_In quacumque die._
+
+
+636
+
+_Prophecies._--The sceptre was not interrupted by the captivity in
+Babylon, because the return was promised and foretold.
+
+
+637
+
+_Proofs of Jesus Christ._--Captivity, with the assurance of deliverance
+within seventy years, was not real captivity. But now they are captives
+without any hope.
+
+God has promised them that even though He should scatter them to the
+ends of the earth, nevertheless if they were faithful to His law, He
+would assemble them together again. They are very faithful to it, and
+remain oppressed.
+
+
+638
+
+When Nebuchadnezzar carried away the people, for fear they should
+believe that the sceptre had departed from Judah, they were told
+beforehand that they would be there for a short time, and that they
+would be restored. They were always consoled by the prophets; and their
+kings continued. But the second destruction is without promise of
+restoration, without prophets, without kings, without consolation,
+without hope, because the sceptre is taken away for ever.
+
+
+639
+
+It is a wonderful thing, and worthy of particular attention, to see this
+Jewish people existing so many years in perpetual misery, it being
+necessary as a proof of Jesus Christ, both that they should exist to
+prove Him, and that they should be miserable because they crucified Him;
+and though to be miserable and to exist are contradictory, they
+nevertheless still exist in spite of their misery.
+
+
+640
+
+They are visibly a people expressly created to serve as a witness to the
+Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them,
+and do not understand them. And all this was foretold; that God's
+judgments are entrusted to them, but as a sealed book.
+
+
+
+
+SECTION X
+
+TYPOLOGY
+
+
+641
+
+_Proof of the two Testaments at once._--To prove the two at one stroke,
+we need only see if the prophecies in one are fulfilled in the other. To
+examine the prophecies, we must understand them. For if we believe they
+have only one meaning, it is certain that the Messiah has not come; but
+if they have two meanings, it is certain that He has come in Jesus
+Christ.
+
+The whole problem then is to know if they have two meanings.
+
+That the Scripture has two meanings, which Jesus Christ and the Apostles
+have given, is shown by the following proofs:
+
+1. Proof by Scripture itself.
+
+2. Proof by the Rabbis. Moses Maimonides says that it has two aspects,
+and that the prophets have prophesied Jesus Christ only.
+
+3. Proof by the Kabbala.[234]
+
+4. Proof by the mystical interpretation which the Rabbis themselves give
+to Scripture.
+
+5. Proof by the principles of the Rabbis, that there are two meanings;
+that there are two advents of the Messiah, a glorious and an humiliating
+one, according to their desert; that the prophets have prophesied of the
+Messiah only--the Law is not eternal, but must change at the coming of
+the Messiah--that then they shall no more remember the Red Sea; that the
+Jews and the Gentiles shall be mingled.
+
+[6. Proof by the key which Jesus Christ and the Apostles give us.]
+
+
+642
+
+Isaiah, li. The Red Sea an image of the Redemption. _Ut sciatis quod
+filius hominis habet potestatem remittendi peccata, tibi dico:
+Surge._[235] God, wishing to show that He could form a people holy with
+an invisible holiness, and fill them with an eternal glory, made visible
+things. As nature is an image of grace, He has done in the bounties of
+nature what He would do in those of grace, in order that we might judge
+that He could make the invisible, since He made the visible excellently.
+
+Therefore He saved this people from the deluge; He has raised them up
+from Abraham, redeemed them from their enemies, and set them at rest.
+
+The object of God was not to save them from the deluge, and raise up a
+whole people from Abraham, only in order to bring them into a rich land.
+
+And even grace is only the type of glory, for it is not the ultimate
+end. It has been symbolised by the law, and itself symbolises [_glory_].
+But it is the type of it, and the origin or cause.
+
+The ordinary life of men is like that of the saints. They all seek their
+satisfaction, and differ only in the object in which they place it; they
+call those their enemies who hinder them, etc. God has then shown the
+power which He has of giving invisible blessings, by that which He has
+shown Himself to have over things visible.
+
+
+643
+
+_Types._--God, wishing to form for Himself an holy people, whom He
+should separate from all other nations, whom He should deliver from
+their enemies, and should put into a place of rest, has promised to do
+so, and has foretold by His prophets the time and the manner of His
+coming. And yet, to confirm the hope of His elect, He has made them see
+in it an image through all time, without leaving them devoid of
+assurances of His power and of His will to save them. For, at the
+creation of man, Adam was the witness, and guardian of the promise of a
+Saviour, who should be born of woman, when men were still so near the
+creation that they could not have forgotten their creation and their
+fall. When those who had seen Adam were no longer in the world, God sent
+Noah whom He saved, and drowned the whole earth by a miracle which
+sufficiently indicated the power which He had to save the world, and the
+will which He had to do so, and to raise up from the seed of woman Him
+whom He had promised. This miracle was enough to confirm the hope of
+men.
+
+The memory of the deluge being so fresh among men, while Noah was still
+alive, God made promises to Abraham, and, while Shem was still living,
+sent Moses, etc....
+
+
+644
+
+_Types._--God, willing to deprive His own of perishable blessings,
+created the Jewish people in order to show that this was not owing to
+lack of power.
+
+
+645
+
+The Synagogue did not perish, because it was a type. But because it was
+only a type, it fell into servitude. The type existed till the truth
+came, in order that the Church should be always visible, either in the
+sign which promised it, or in substance.
+
+
+646
+
+That the law was figurative.
+
+
+647
+
+Two errors: 1. To take everything literally. 2. To take everything
+spiritually.
+
+
+648
+
+To speak against too greatly figurative language.
+
+
+649
+
+There are some types clear and demonstrative, but others which seem
+somewhat far-fetched, and which convince only those who are already
+persuaded. These are like the Apocalyptics. But the difference is that
+they have none which are certain, so that nothing is so unjust as to
+claim that theirs are as well founded as some of ours; for they have
+none so demonstrative as some of ours. The comparison is unfair. We must
+not put on the same level, and confound things, because they seem to
+agree in one point, while they are so different in another. The
+clearness in divine things requires us to revere the obscurities in
+them.
+
+[It is like men, who employ a certain obscure language among themselves.
+Those who should not understand it, would understand only a foolish
+meaning.]
+
+
+650
+
+_Extravagances of the Apocalyptics, Preadamites, Millenarians, etc._--He
+who would base extravagant opinions on Scripture, will, for example,
+base them on this. It is said that "this generation shall not pass till
+all these things be fulfilled."[236] Upon that I will say that after
+that generation will come another generation, and so on ever in
+succession.
+
+Solomon and the King are spoken of in the second book of Chronicles, as
+if they were two different persons. I will say that they were two.
+
+
+651
+
+_Particular Types._--A double law, double tables of the law, a double
+temple, a double captivity.
+
+
+652
+
+_Types._--The prophets prophesied by symbols of a girdle, a beard and
+burnt hair, etc.
+
+
+653
+
+Difference between dinner and supper.[237]
+
+In God the word does not differ from the intention, for He is true; nor
+the word from the effect, for He is powerful; nor the means from the
+effect, for He is wise. Bern., _Ult. Sermo in Missam_.
+
+Augustine, _De Civit. Dei_, v, 10. This rule is general. God can do
+everything, except those things, which if He could do, He would not be
+almighty, as dying, being deceived, lying, etc.
+
+Several Evangelists for the confirmation of the truth; their difference
+useful.
+
+The Eucharist after the Lord's Supper. Truth after the type.
+
+The ruin of Jerusalem, a type of the ruin of the world, forty years
+after the death of Jesus. "I know not," as a man, or as an ambassador
+(Mark xiii, 32). (Matthew xxiv, 36.)
+
+Jesus condemned by the Jews and the Gentiles.
+
+The Jews and the Gentiles typified by the two sons. Aug., _De Civ._, xx,
+29.
+
+
+654
+
+The six ages, the six Fathers of the six ages, the six wonders at the
+beginning of the six ages, the six mornings at the beginning of the six
+ages.[238]
+
+
+655
+
+Adam _forma futuri_.[239] The six days to form the one, the six ages to
+form the other. The six days, which Moses represents for the formation
+of Adam, are only the picture of the six ages to form Jesus Christ and
+the Church. If Adam had not sinned, and Jesus Christ had not come, there
+had been only one covenant, only one age of men, and the creation would
+have been represented as accomplished at one single time.
+
+
+656
+
+_Types._--The Jewish and Egyptian peoples were plainly foretold by the
+two individuals whom Moses met; the Egyptian beating the Jew, Moses
+avenging him and killing the Egyptian, and the Jew being ungrateful.
+
+
+657
+
+The symbols of the Gospel for the state of the sick soul are sick
+bodies; but because one body cannot be sick enough to express it well,
+several have been needed. Thus there are the deaf, the dumb, the blind,
+the paralytic, the dead Lazarus, the possessed. All this crowd is in the
+sick soul.
+
+
+658
+
+_Types._--To show that the Old Testament is only figurative, and that
+the prophets understood by temporal blessings other blessings, this is
+the proof:
+
+First, that this would be unworthy of God.
+
+Secondly, that their discourses express very clearly the promise of
+temporal blessings, and that they say nevertheless that their discourses
+are obscure, and that their meaning will not be understood. Whence it
+appears that this secret meaning was not that which they openly
+expressed, and that consequently they meant to speak of other
+sacrifices, of another deliverer, etc. They say that they will be
+understood only in the fullness of time (Jer. xxx, _ult._).
+
+The third proof is that their discourses are contradictory, and
+neutralise each other; so that if we think that they did not mean by the
+words "law" and "sacrifice" anything else than that of Moses, there is a
+plain and gross contradiction. Therefore they meant something else,
+sometimes contradicting themselves in the same chapter. Now, to
+understand the meaning of an author ...
+
+
+659
+
+Lust has become natural to us, and has made our second nature. Thus
+there are two natures in us--the one good, the other bad. Where is God?
+Where you are not, and the kingdom of God is within you. The Rabbis.
+
+
+660
+
+Penitence, alone of all these mysteries, has been manifestly declared to
+the Jews, and by Saint John, the Forerunner; and then the other
+mysteries; to indicate that in each man, as in the entire world, this
+order must be observed.
+
+
+661
+
+The carnal Jews understood neither the greatness nor the humiliation of
+the Messiah foretold in their prophecies. They misunderstood Him in His
+foretold greatness, as when He said that the Messiah should be lord of
+David, though his son, and that He was before Abraham, who had seen Him.
+They did not believe Him so great as to be eternal, and they likewise
+misunderstood Him in His humiliation and in His death. "The Messiah,"
+said they, "abideth for ever, and this man says that he shall die."[240]
+Therefore they believed Him neither mortal nor eternal; they only sought
+in Him for a carnal greatness.
+
+
+662
+
+_Typical._--Nothing is so like charity as covetousness, and nothing is
+so opposed to it. Thus the Jews, full of possessions which flattered
+their covetousness, were very like Christians, and very contrary. And by
+this means they had the two qualities which it was necessary they should
+have, to be very like the Messiah to typify Him, and very contrary not
+to be suspected witnesses.
+
+
+663
+
+_Typical._--God made use of the lust of the Jews to make them minister
+to Jesus Christ, [who brought the remedy for their lust].
+
+
+664
+
+Charity is not a figurative precept. It is dreadful to say that Jesus
+Christ, who came to take away types in order to establish the truth,
+came only to establish the type of charity, in order to take away the
+existing reality which was there before.
+
+"If the light be darkness, how great is that darkness!"[241]
+
+
+665
+
+Fascination. _Somnum suum.[242] Figura hujus mundi._[243]
+
+The Eucharist. _Comedes panem_ tuum.[244] _Panem_ nostrum.
+
+_Inimici Dei terram lingent._[245] Sinners lick the dust, that is to
+say, love earthly pleasures.
+
+The Old Testament contained the types of future joy, and the New
+contains the means of arriving at it. The types were of joy; the means
+of penitence; and nevertheless the Paschal Lamb was eaten with bitter
+herbs, _cum amaritudinibus_.[246]
+
+_Singularis sum ego donec transeam._[247]--Jesus Christ before His death
+was almost the only martyr.
+
+
+666
+
+_Typical._--The expressions, sword, shield. _Potentissime._
+
+
+667
+
+We are estranged, only by departing from charity. Our prayers and our
+virtues are abominable before God, if they are not the prayers and the
+virtues of Jesus Christ. And our sins will never be the object of
+[_mercy_], but of the justice of God, if they are not [_those of_] Jesus
+Christ. He has adopted our sins, and has [_admitted_] us into union
+[_with Him_], for virtues are [_His own, and_] sins are foreign to Him;
+while virtues _[are]_ foreign to us, and our sins are our own.
+
+Let us change the rule which we have hitherto chosen for judging what is
+good. We had our own will as our rule. Let us now take the will of
+[_God_]; all that He wills is good and right to us, all that He does not
+will is [_bad_].
+
+All that God does not permit is forbidden. Sins are forbidden by the
+general declaration that God has made, that He did not allow them. Other
+things which He has left without general prohibition, and which for that
+reason are said to be permitted, are nevertheless not always permitted.
+For when God removed some one of them from us, and when, by the event,
+which is a manifestation of the will of God, it appears that God does
+not will that we should have a thing, that is then forbidden to us as
+sin; since the will of God is that we should not have one more than
+another. There is this sole difference between these two things, that it
+is certain that God will never allow sin, while it is not certain that
+He will never allow the other. But so long as God does not permit it, we
+ought to regard it as sin; so long as the absence of God's will, which
+alone is all goodness and all justice, renders it unjust and wrong.
+
+
+668
+
+To change the type, because of our weakness.
+
+
+669
+
+_Types._--The Jews had grown old in these earthly thoughts, that God
+loved their father Abraham, his flesh and what sprung from it; that on
+account of this He had multiplied them, and distinguished them from all
+other nations, without allowing them to intermingle; that when they were
+languishing in Egypt, He brought them out with all these great signs in
+their favour; that He fed them with manna in the desert, and led them
+into a very rich land; that He gave them kings and a well-built temple,
+in order to offer up beasts before Him, by the shedding of whose blood
+they should be purified; and that at last He was to send them the
+Messiah to make them masters of all the world, and foretold the time of
+His coming.
+
+The world having grown old in these carnal errors, Jesus Christ came at
+the time foretold, but not with the expected glory; and thus men did not
+think it was He. After His death, Saint Paul[248] came to teach men that
+all these things had happened in allegory; that the kingdom of God did
+not consist in the flesh, but in the spirit; that the enemies of men
+were not the Babylonians, but the passions; that God delighted not in
+temples made with hands, but in a pure and contrite heart; that the
+circumcision of the body was unprofitable, but that of the heart was
+needed; that Moses had not given them the bread from heaven, etc.[249]
+
+But God, not having desired to reveal these things to this people who
+were unworthy of them, and having nevertheless desired to foretell them,
+in order that they might be believed, foretold the time clearly, and
+expressed the things sometimes clearly, but very often in figures, in
+order that those who loved symbols might consider them, and those who
+loved what was symbolised might see it therein.
+
+All that tends not to charity is figurative.
+
+The sole aim of the Scripture is charity.
+
+All which tends not to the sole end is the type of it. For since there
+is only one end, all which does not lead to it in express terms is
+figurative.
+
+God thus varies that sole precept of charity to satisfy our curiosity,
+which seeks for variety, by that variety which still leads us to the one
+thing needful. For one thing alone is needful,[250] and we love variety;
+and God satisfies both by these varieties, which lead to the one thing
+needful.
+
+The Jews have so much loved the shadows, and have so strictly expected
+them, that they have misunderstood the reality, when it came in the time
+and manner foretold.
+
+The Rabbis take the breasts of the Spouse[251] for types, and all that
+does not express the only end they have, namely, temporal good.
+
+And Christians take even the Eucharist as a type of the glory at which
+they aim.
+
+
+670
+
+The Jews, who have been called to subdue nations and kings, have been
+the slaves of sin; and the Christians, whose calling has been to be
+servants and subjects, are free children.[252]
+
+
+671
+
+_A formal point._--When Saint Peter and the Apostles deliberated about
+abolishing circumcision, where it was a question of acting against the
+law of God, they did not heed the prophets, but simply the reception of
+the Holy Spirit in the persons uncircumcised.[253]
+
+They thought it more certain that God approved of those whom He filled
+with His Spirit, than it was that the law must be obeyed. They knew that
+the end of the law was only the Holy Spirit; and that thus, as men
+certainly had this without circumcision, it was not necessary.
+
+
+672
+
+_Fac secundum exemplar quod tibi ostensum est in monte._[254]--The
+Jewish religion then has been formed on its likeness to the truth of the
+Messiah; and the truth of the Messiah has been recognised by the Jewish
+religion, which was the type of it.
+
+Among the Jews the truth was only typified; in heaven it is revealed.
+
+In the Church it is hidden, and recognised by its resemblance to the
+type.
+
+The type has been made according to the truth, and the truth has been
+recognised according to the type.
+
+Saint Paul[255] says himself that people will forbid to marry, and he
+himself speaks of it to the Corinthians in a way which is a snare. For
+if a prophet had said the one, and Saint Paul had then said the other,
+he would have been accused.
+
+
+673
+
+_Typical._--"Do all things according to the pattern which has been shown
+thee on the mount." On which Saint Paul says that the Jews have shadowed
+forth heavenly things.[256]
+
+
+674
+
+... And yet this Covenant, made to blind some and enlighten others,
+indicated in those very persons, whom it blinded, the truth which should
+be recognised by others. For the visible blessings which they received
+from God were so great and so divine, that He indeed appeared able to
+give them those that are invisible, and a Messiah.
+
+For nature is an image of Grace, and visible miracles are images of the
+invisible. _Ut sciatis ... tibi dico: Surge._
+
+Isaiah says that Redemption will be as the passage of the Red Sea.
+
+God has then shown by the deliverance from Egypt, and from the sea, by
+the defeat of kings, by the manna, by the whole genealogy of Abraham,
+that He was able to save, to send down bread from heaven, etc.; so that
+the people hostile to Him are the type and the representation of the
+very Messiah whom they know not, etc.
+
+He has then taught us at last that all these things were only types, and
+what is "true freedom," a "true Israelite," "true circumcision," "true
+bread from heaven," etc.
+
+In these promises each one finds what he has most at heart, temporal
+benefits or spiritual, God or the creatures; but with this difference,
+that those who therein seek the creatures find them, but with many
+contradictions, with a prohibition against loving them, with the command
+to worship God only, and to love Him only, which is the same thing, and,
+finally, that the Messiah came not for them; whereas those who therein
+seek God find Him, without any contradiction, with the command to love
+Him only, and that the Messiah came in the time foretold, to give them
+the blessings which they ask.
+
+Thus the Jews had miracles and prophecies, which they say fulfilled and
+the teaching of their law was to worship and love God only; it was also
+perpetual. Thus it had all the marks of the true religion; and so it
+was. But the Jewish teaching must be distinguished from the teaching of
+the Jewish law. Now the Jewish teaching was not true, although it had
+miracles and prophecy and perpetuity, because it had not this other
+point of worshipping and loving God only.
+
+
+675
+
+The veil, which is upon these books for the Jews, is there also for evil
+Christians, and for all who do not hate themselves.
+
+But how well disposed men are to understand them and to know Jesus
+Christ, when they truly hate themselves!
+
+
+676
+
+A type conveys absence and presence, pleasure and pain.
+
+A cipher has a double meaning, one clear, and one in which it is said
+that the meaning is hidden.
+
+
+677
+
+_Types._--A portrait conveys absence and presence, pleasure and pain.
+The reality excludes absence and pain.
+
+To know if the law and the sacrifices are a reality or a type, we must
+see if the prophets, in speaking of these things, confined their view
+and their thought to them, so that they saw only the old covenant; or if
+they saw therein something else of which they were the representation,
+for in a portrait we see the thing figured. For this we need only
+examine what they say of them.
+
+When they say that it will be eternal, do they mean to speak of that
+covenant which they say will be changed; and so of the sacrifices, etc.?
+
+A cipher has two meanings. When we find out an important letter in which
+we discover a clear meaning, and in which it is nevertheless said that
+the meaning is veiled and obscure, that it is hidden, so that we might
+read the letter without seeing it, and interpret it without
+understanding it, what must we think but that here is a cipher with a
+double meaning, and the more so if we find obvious contradictions in the
+literal meaning? The prophets have clearly said that Israel would be
+always loved by God, and that the law would be eternal; and they have
+said that their meaning would not be understood, and that it was veiled.
+
+How greatly then ought we to value those who interpret the cipher, and
+teach us to understand the hidden meaning, especially if the principles
+which they educe are perfectly clear and natural! This is what Jesus
+Christ did, and the Apostles. They broke the seal; He rent the veil, and
+revealed the spirit. They have taught us through this that the enemies
+of man are his passions; that the Redeemer would be spiritual, and His
+reign spiritual; that there would be two advents, one in lowliness to
+humble the proud, the other in glory to exalt the humble; that Jesus
+Christ would be both God and man.
+
+
+678
+
+_Types._--Jesus Christ opened their mind to understand the Scriptures.
+
+Two great revelations are these. (1) All things happened to them in
+types: _vere Israelitae, vere liberi_, true bread from Heaven. (2) A God
+humbled to the Cross. It was necessary that Christ should suffer in
+order to enter into glory, "that He should destroy death through
+death."[257] Two advents.
+
+
+679
+
+_Types._--When once this secret is disclosed, it is impossible not to
+see it. Let us read the Old Testament in this light, and let us see if
+the sacrifices were real; if the fatherhood of Abraham was the true
+cause of the friendship of God; and if the promised land was the true
+place of rest. No. They are therefore types. Let us in the same way
+examine all those ordained ceremonies, all those commandments which are
+not of charity, and we shall see that they are types.
+
+All these sacrifices and ceremonies were then either types or nonsense.
+Now these are things too clear, and too lofty, to be thought nonsense.
+
+To know if the prophets confined their view in the Old Testament, or saw
+therein other things.
+
+
+680
+
+_Typical._--The key of the cipher. _Veri adoratores._[258]--_Ecce agnus
+Dei qui tollit peccata mundi_.[259]
+
+
+681
+
+Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I;
+xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii,
+13.
+
+Jer. xi, 21; xv, 12; xvii, 9. _Pravum est cor omnium et incrustabile;
+quis cognoscet illud?_ that is to say, Who can know all its evil? For it
+is already known to be wicked. _Ego dominus_, etc.--vii, 14, _Faciam
+domui huic_, etc. Trust in external sacrifices--vii, 22, _Quia non sum
+locutus_, etc. Outward sacrifice is not the essential point--xi, 13,
+_Secundum numerum_, etc. A multitude of doctrines.
+
+Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24;
+v, 4, 29-31; vi, 16; xxiii, 15-17.
+
+
+682
+
+_Types_,--The letter kills. All happened in types. Here is the cipher
+which Saint Paul gives us. Christ must suffer. An humiliated God.
+Circumcision of the heart, true fasting, true sacrifice, a true temple.
+The prophets have shown that all these must be spiritual.
+
+Not the meat which perishes, but that which does not perish.
+
+"Ye shall be free indeed."[260] Then the other freedom was only a type
+of freedom.
+
+"I am the true bread from Heaven."[261]
+
+
+683
+
+_Contradiction._--We can only describe a good character by reconciling
+all contrary qualities, and it is not enough to keep up a series of
+harmonious qualities, without reconciling contradictory ones. To
+understand the meaning of an author, we must make all the contrary
+passages agree.
+
+Thus, to understand Scripture, we must have a meaning in which all the
+contrary passages are reconciled. It is not enough to have one which
+suits many concurring passages; but it is necessary to have one which
+reconciles even contradictory passages.
+
+Every author has a meaning in which all the contradictory passages
+agree, or he has no meaning at all. We cannot affirm the latter of
+Scripture and the prophets; they undoubtedly are full of good sense. We
+must then seek for a meaning which reconciles all discrepancies.
+
+The true meaning then is not that of the Jews; but in Jesus Christ all
+the contradictions are reconciled.
+
+The Jews could not reconcile the cessation of the royalty and
+principality, foretold by Hosea, with the prophecy of Jacob.
+
+If we take the law, the sacrifices, and the kingdom as realities, we
+cannot reconcile all the passages. They must then necessarily be only
+types. We cannot even reconcile the passages of the same author, nor of
+the same book, nor sometimes of the same chapter, which indicates
+copiously what was the meaning of the author. As when Ezekiel, chap, xx,
+says that man will not live by the commandments of God and will live by
+them.
+
+
+684
+
+_Types._--If the law and the sacrifices are the truth, it must please
+God, and must not displease Him. If they are types, they must be both
+pleasing and displeasing.
+
+Now in all the Scripture they are both pleasing and displeasing. It is
+said that the law shall be changed; that the sacrifice shall be changed;
+that they shall be without law, without a prince, and without a
+sacrifice; that a new covenant shall be made; that the law shall be
+renewed; that the precepts which they have received are not good; that
+their sacrifices are abominable; that God has demanded none of them.
+
+It is said, on the contrary, that the law shall abide for ever; that
+this covenant shall be for ever; that sacrifice shall be eternal; that
+the sceptre shall never depart from among them, because it shall not
+depart from them till the eternal King comes.
+
+Do all these passages indicate what is real? No. Do they then indicate
+what is typical? No, but what is either real or typical. But the first
+passages, excluding as they do reality, indicate that all this is only
+typical.
+
+All these passages together cannot be applied to reality; all can be
+said to be typical; therefore they are not spoken of reality, but of the
+type.
+
+_Agnus occisus est ab origine mundi._[262] A sacrificing judge.
+
+
+685
+
+_Contradictions._--The sceptre till the Messiah--without king or prince.
+
+The eternal law--changed.
+
+The eternal covenant--a new covenant.
+
+Good laws--bad precepts. Ezekiel.
+
+
+686
+
+_Types._--When the word of God, which is really true, is false
+literally, it is true spiritually. _Sede a dextris meis:_[263] this is
+false literally, therefore it is true spiritually.
+
+In these expressions, God is spoken of after the manner of men; and
+this means nothing else but that the intention which men have in giving
+a seat at their right hand, God will have also. It is then an indication
+of the intention of God, not of His manner of carrying it out.
+
+Thus when it is said, "God has received the odour of your incense, and
+will in recompense give you a rich land," that is equivalent to saying
+that the same intention which a man would have, who, pleased with your
+perfumes, should in recompense give you a rich land, God will have
+towards you, because you have had the same intention as a man has
+towards him to whom he presents perfumes. So _iratus est_, a "jealous
+God,"[264] etc. For, the things of God being inexpressible, they cannot
+be spoken of otherwise, and the Church makes use of them even to-day:
+_Quia confortavil seras_,[265] etc.
+
+It is not allowable to attribute to Scripture the meaning which is not
+revealed to us that it has. Thus, to say that the closed _mem_[266] of
+Isaiah signifies six hundred, has not been revealed. It might be said
+that the final _tsade_ and _he deficientes_ may signify mysteries. But
+it is not allowable to say so, and still less to say this is the way of
+the philosopher's stone. But we say that the literal meaning is not the
+true meaning, because the prophets have themselves said so.
+
+
+687
+
+I do not say that the _mem_ is mystical.
+
+
+688
+
+Moses (Deut. xxx) promises that God will circumcise their heart to
+render them capable of loving Him.
+
+
+689
+
+One saying of David, or of Moses, as for instance that "God will
+circumcise the heart," enables us to judge of their spirit. If all their
+other expressions were ambiguous, and left us in doubt whether they were
+philosophers or Christians, one saying of this kind would in fact
+determine all the rest, as one sentence of Epictetus decides the meaning
+of all the rest to be the opposite. So far ambiguity exists, but not
+afterwards.
+
+
+690
+
+If one of two persons, who are telling silly stories, uses language with
+a double meaning, understood in his own circle, while the other uses it
+with only one meaning, any one not in the secret, who hears them both
+talk in this manner, will pass upon them the same judgment. But if
+afterwards, in the rest of their conversation one says angelic things,
+and the other always dull commonplaces, he will judge that the one spoke
+in mysteries, and not the other; the one having sufficiently shown that
+he is incapable of such foolishness, and capable of being mysterious;
+and the other that he is incapable of mystery, and capable of
+foolishness.
+
+The Old Testament is a cipher.
+
+
+691
+
+There are some that see clearly that man has no other enemy than lust,
+which turns him from God, and not God; and that he has no other good
+than God, and not a rich land. Let those who believe that the good of
+man is in the flesh, and evil in what turns him away from sensual
+pleasures, [_satiate_] themselves with them, and [_die_] in them. But
+let those who seek God with all their heart, who are only troubled at
+not seeing Him, who desire only to possess Him, and have as enemies only
+those who turn them away from Him, who are grieved at seeing themselves
+surrounded and overwhelmed with such enemies, take comfort. I proclaim
+to them happy news. There exists a Redeemer for them. I shall show Him
+to them. I shall show that there is a God for them. I shall not show Him
+to others. I shall make them see that a Messiah has been promised, who
+should deliver them from their enemies, and that One has come to free
+them from their iniquities, but not from their enemies.
+
+When David foretold that the Messiah would deliver His people from their
+enemies, one can believe that in the flesh these would be the Egyptians;
+and then I cannot show that the prophecy was fulfilled. But one can well
+believe also that the enemies would be their sins; for indeed the
+Egyptians were not their enemies, but their sins were so. This word,
+enemies, is therefore ambiguous. But if he says elsewhere, as he does,
+that He will deliver His people from their sins, as indeed do Isaiah and
+others, the ambiguity is removed, and the double meaning of enemies is
+reduced to the simple meaning of iniquities. For if he had sins in his
+mind, he could well denote them as enemies; but if he thought of
+enemies, he could not designate them as iniquities.
+
+Now Moses, David, and Isaiah used the same terms. Who will say then that
+they have not the same meaning, and that David's meaning, which is
+plainly iniquities when he spoke of enemies, was not the same as [_that
+of_] Moses when speaking of enemies?
+
+Daniel (ix) prays for the deliverance of the people from the captivity
+of their enemies. But he was thinking of sins, and, to show this, he
+says that Gabriel came to tell him that his prayer was heard, and that
+there were only seventy weeks to wait, after which the people would be
+freed from iniquity, sin would have an end, and the Redeemer, the Holy
+of Holies, would bring _eternal_ justice, not legal, but eternal.
+
+
+
+
+SECTION XI
+
+THE PROPHECIES
+
+
+692
+
+When I see the blindness and the wretchedness of man, when I regard the
+whole silent universe, and man without light, left to himself, and, as
+it were, lost in this corner of the universe, without knowing who has
+put him there, what he has come to do, what will become of him at death,
+and incapable of all knowledge, I become terrified, like a man who
+should be carried in his sleep to a dreadful desert island, and should
+awake without knowing where he is, and without means of escape. And
+thereupon I wonder how people in a condition so wretched do not fall
+into despair. I see other persons around me of a like nature. I ask them
+if they are better informed than I am. They tell me that they are not.
+And thereupon these wretched and lost beings, having looked around them,
+and seen some pleasing objects, have given and attached themselves to
+them. For my own part, I have not been able to attach myself to them,
+and, considering how strongly it appears that there is something else
+than what I see, I have examined whether this God has not left some sign
+of Himself.
+
+I see many contradictory religions, and consequently all false save one.
+Each wants to be believed on its own authority, and threatens
+unbelievers. I do not therefore believe them. Every one can say this;
+every one can call himself a prophet. But I see that Christian religion
+wherein prophecies are fulfilled; and that is what every one cannot do.
+
+
+693
+
+And what crowns all this is prediction, so that it should not be said
+that it is chance which has done it.
+
+Whosoever, having only a week to live, will not find out that it is
+expedient to believe that all this is not a stroke of chance ...
+
+Now, if the passions had no hold on us, a week and a hundred years would
+amount to the same thing.
+
+
+694
+
+_Prophecies._--Great Pan is dead.[267]
+
+
+695
+
+_Susceperunt verbum cum omni aviditate, scrutantes Scripturas, si ita se
+haberent._[268]
+
+
+696
+
+_Prodita lege._--_Impleta cerne._--_Implenda collige._
+
+
+697
+
+We understand the prophecies only when we see the events happen. Thus
+the proofs of retreat, discretion, silence, etc. are proofs only to
+those who know and believe them.
+
+Joseph so internal in a law so external.
+
+Outward penances dispose to inward, as humiliations to humility. Thus
+the ...
+
+
+698
+
+The synagogue has preceded the church; the Jews, the Christians. The
+prophets have foretold the Christians; Saint John, Jesus Christ.
+
+
+699
+
+It is glorious to see with the eyes of faith the history of Herod and of
+Caesar.
+
+
+700
+
+The zeal of the Jews for their law and their temple (Josephus, and Philo
+the Jew, _Ad Caium_). What other people had such a zeal? It was
+necessary they should have it.
+
+Jesus Christ foretold as to the time and the state of the world. The
+ruler taken from the thigh,[269] and the fourth monarchy. How lucky we
+are to see this light amidst this darkness!
+
+How fine it is to see, with the eyes of faith, Darius and Cyrus,
+Alexander, the Romans, Pompey and Herod working, without knowing it, for
+the glory of the Gospel!
+
+
+701
+
+Zeal of the Jewish people for the law, especially after there were no
+more prophets.
+
+
+702
+
+While the prophets were for maintaining the law, the people were
+indifferent. But since there have been no more prophets, zeal has
+succeeded them.
+
+
+703
+
+The devil troubled the zeal of the Jews before Jesus Christ, because he
+would have been their salvation, but not since.
+
+The Jewish people scorned by the Gentiles; the Christian people
+persecuted.
+
+
+704
+
+_Proof._--Prophecies with their fulfilment; what has preceded and what
+has followed Jesus Christ.
+
+
+705
+
+The prophecies are the strongest proof of Jesus Christ. It is for them
+also that God has made most provision; for the event which has fulfilled
+them is a miracle existing since the birth of the Church to the end. So
+God has raised up prophets during sixteen hundred years, and, during
+four hundred years afterwards, He has scattered all these prophecies
+among all the Jews, who carried them into all parts of the world. Such
+was the preparation for the birth of Jesus Christ, and, as His Gospel
+was to be believed by all the world, it was not only necessary that
+there should be prophecies to make it believed, but that these
+prophecies should exist throughout the whole world, in order to make it
+embraced by the whole world.
+
+
+706
+
+But it was not enough that the prophecies should exist. It was necessary
+that they should be distributed throughout all places, and preserved
+throughout all times. And in order that this agreement might not be
+taken for an effect of chance, it was necessary that this should be
+foretold.
+
+It is far more glorious for the Messiah that the Jews should be the
+spectators, and even the instruments of His glory, besides that God had
+reserved them.
+
+
+707
+
+_Prophecies._--The time foretold by the state of the Jewish people, by
+the state of the heathen, by the state of the temple, by the number of
+years.
+
+
+708
+
+One must be bold to predict the same thing in so many ways. It was
+necessary that the four idolatrous or pagan monarchies, the end of the
+kingdom of Judah, and the seventy weeks, should happen at the same time,
+and all this before the second temple was destroyed.
+
+
+709
+
+_Prophecies._--If one man alone had made a book of predictions about
+Jesus Christ, as to the time and the manner, and Jesus Christ had come
+in conformity to these prophecies, this fact would have infinite weight.
+
+But there is much more here. Here is a succession of men during four
+thousand years, who, consequently and without variation, come, one after
+another, to foretell this same event. Here is a whole people who
+announce it, and who have existed for four thousand years, in order to
+give corporate testimony of the assurances which they have, and from
+which they cannot be diverted by whatever threats and persecutions
+people may make against them. This is far more important.
+
+
+710
+
+_Predictions of particular things._--They were strangers in Egypt,
+without any private property, either in that country or elsewhere.
+[There was not the least appearance, either of the royalty which had
+previously existed so long, or of that supreme council of seventy judges
+which they called the _Sanhedrin_, and which, having been instituted by
+Moses, lasted to the time of Jesus Christ. All these things were as far
+removed from their state at that time as they could be], when Jacob,
+dying, and blessing his twelve children, declared to them, that they
+would be proprietors of a great land, and foretold in particular to the
+family of Judah, that the kings, who would one day rule them, should be
+of his race; and that all his brethren should be their subjects; [and
+that even the Messiah, who was to be the expectation of nations, should
+spring from him; and that the kingship should not be taken away from
+Judah, nor the ruler and law-giver of his descendants, till the expected
+Messiah should arrive in his family].
+
+This same Jacob, disposing of this future land as though he had been its
+ruler, gave a portion to Joseph more than to the others. "I give you,"
+said he, "one part more than to your brothers." And blessing his two
+children, Ephraim and Manasseh, whom Joseph had presented to him, the
+elder, Manasseh, on his right, and the young Ephraim on his left, he put
+his arms crosswise, and placing his right hand on the head of Ephraim,
+and his left on Manasseh, he blessed them in this manner. And, upon
+Joseph's representing to him that he was preferring the younger, he
+replied to him with admirable resolution: "I know it well, my son; but
+Ephraim will increase more than Manasseh." This has been indeed so true
+in the result, that, being alone almost as fruitful as the two entire
+lines which composed a whole kingdom, they have been usually called by
+the name of Ephraim alone.
+
+This same Joseph, when dying, bade his children carry his bones with
+them when they should go into that land, to which they only came two
+hundred years afterwards.
+
+Moses, who wrote all these things so long before they happened, himself
+assigned to each family portions of that land before they entered it, as
+though he had been its ruler. [In fact he declared that God was to raise
+up from their nation and their race a prophet, of whom he was the type;
+and he foretold them exactly all that was to happen to them in the land
+which they were to enter after his death, the victories which God would
+give them, their ingratitude towards God, the punishments which they
+would receive for it, and the rest of their adventures.] He gave them
+judges who should make the division. He prescribed the entire form of
+political government which they should observe, the cities of refuge
+which they should build, and ...
+
+
+711
+
+The prophecies about particular things are mingled with those about the
+Messiah, so that the prophecies of the Messiah should not be without
+proofs, nor the special prophecies without fruit.
+
+
+712
+
+_Perpetual captivity of the Jews._--Jer. xi, 11: "I will bring evil upon
+Judah from which they shall not be able to escape."
+
+_Types._--Is. v: "The Lord had a vineyard, from which He looked for
+grapes; and it brought forth only wild grapes. I will therefore lay it
+waste, and destroy it; the earth shall only bring forth thorns, and I
+will forbid the clouds from _[raining]_ upon it. The vineyard of the
+Lord is the house of Israel, and the men of Judah His pleasant plant. I
+looked that they should do justice, and they bring forth only
+iniquities."
+
+Is. viii: "Sanctify the Lord with fear and trembling; let Him be your
+only dread, and He shall be to you for a sanctuary, but for a stone of
+stumbling and a rock of offence to both the houses of Israel, for a gin
+and for a snare to the inhabitants of Jerusalem; and many among them
+shall stumble against that stone, and fall, and be broken, and be
+snared, and perish. Hide my words, and cover my law for my disciples.
+
+"I will then wait in patience upon the Lord that hideth and concealeth
+Himself from the house of Jacob."
+
+Is. xxix: "Be amazed and wonder, people of Israel; stagger and stumble,
+and be drunken, but not with wine; stagger, but not with strong drink.
+For the Lord hath poured out upon you the spirit of deep sleep. He will
+close your eyes; He will cover your princes and your prophets that have
+visions." (Daniel xii: "The wicked shall not understand, but the wise
+shall understand." Hosea, the last chapter, the last verse, after many
+temporal blessings, says: "Who is wise, and he shall understand these
+things, etc.?") "And the visions of all the prophets are become unto you
+as a sealed book, which men deliver to one that is learned, and who can
+read; and he saith, I cannot read it, for it is sealed. And when the
+book is delivered to them that are not learned, they say I am not
+learned.
+
+"Wherefore the Lord said, Forasmuch as this people with their lips do
+honour me, but have removed their heart far from me,"--there is the
+reason and the cause of it; for if they adored God in their hearts, they
+would understand the prophecies,--"and their fear towards me is taught
+by the precept of man. Therefore, behold, I will proceed to do a
+marvellous work among this people, even a marvellous work and a wonder;
+for the wisdom of their wise men shall perish, and their understanding
+shall be [hid]."
+
+_Prophecies. Proofs of Divinity._--Is. xli: "Shew the things that are to
+come hereafter, that we may know that ye are gods: we will incline our
+heart unto your words. Teach us the things that have been at the
+beginning, and declare us things for to come.
+
+"By this we shall know that ye are gods. Yea, do good or do evil, if you
+can. Let us then behold it and reason together. Behold, ye are of
+nothing, and only an abomination, etc. Who," (among contemporary
+writers), "hath declared from the beginning that we may know of the
+things done from the beginning and origin? that we may say, You are
+righteous. There is none that teacheth us, yea, there is none that
+declareth the future."
+
+Is. xlii: "I am the Lord, and my glory will I not give to another. I
+have foretold the things which have come to pass, and things that are to
+come do I declare. Sing unto God a new song in all the earth.
+
+"Bring forth the blind people that have eyes and see not, and the deaf
+that have ears and hear not. Let all the nations be gathered together.
+Who among them can declare this, and shew us former things, and things
+to come? Let them bring forth their witnesses, that they may be
+justified; or let them hear, and say, It is truth.
+
+"Ye are my witnesses, saith the Lord, and my servant whom I have chosen;
+that ye may know and believe me, and understand that I am He.
+
+"I have declared, and have saved, and I alone have done wonders before
+your eyes: ye are my witnesses, said the Lord, that I am God.
+
+"For your sake I have brought down the forces of the Babylonians. I am
+the Lord, your Holy One and creator.
+
+"I have made a way in the sea, and a path in the mighty waters. I am He
+that drowned and destroyed for ever the mighty enemies that have
+resisted you.
+
+"Remember ye not the former things, neither consider the things of old.
+
+"Behold, I will do a new thing; now it shall spring forth; shall ye not
+know it? I will even make a way in the wilderness, and rivers in the
+desert.
+
+"This people have I formed for myself; I have established them to shew
+forth my praise, etc.
+
+"I, even I, am He that blotteth out thy transgressions for mine own
+sake, and will not remember thy sins. Put in remembrance your
+ingratitude: see thou, if thou mayest be justified. Thy first father
+hath sinned, and thy teachers have transgressed against me."
+
+Is. xliv: "I am the first, and I am the last, saith the Lord. Let him
+who will equal himself to me, declare the order of things since I
+appointed the ancient people, and the things that are coming. Fear ye
+not: have I not told you all these things? Ye are my witnesses."
+
+_Prophecy of Cyrus._--Is. xlv, 4: "For Jacob's sake, mine elect, I have
+called thee by thy name."
+
+Is. xlv, 21: "Come and let us reason together. Who hath declared this
+from ancient time? Who hath told it from that time? Have not I, the
+Lord?"
+
+Is. xlvi: "Remember the former things of old, and know there is none
+like me, declaring the end from the beginning, and from ancient times
+the things that are not yet done, saying, My counsel shall stand, and I
+will do all my pleasure."
+
+Is. xlii: "Behold, the former things are come to pass, and new things do
+I declare; before they spring forth I tell you of them."
+
+Is. xlviii, 3: "I have declared the former things from the beginning; I
+did them suddenly; and they came to pass. Because I know that thou art
+obstinate, that thy spirit is rebellious, and thy brow brass; I have
+even declared it to thee before it came to pass: lest thou shouldst say
+that it was the work of thy gods, and the effect of their commands.
+
+"Thou hast seen all this; and will not ye declare it? I have shewed thee
+new things from this time, even hidden things, and thou didst not know
+them. They are created now, and not from the beginning; I have kept them
+hidden from thee; lest thou shouldst say, Behold, I knew them.
+
+"Yea, thou knewest not; yea, thou heardest not; yea, from that time that
+thine ear was not opened: for I knew that thou couldst deal very
+treacherously, and wast called a transgressor from the womb."
+
+_Reprobation of the Jews and conversion of the Gentiles._--Is. lxv: "I
+am sought of them that asked not for me; I am found of them that sought
+me not; I said, Behold me, behold me, behold me, unto a nation that did
+not call upon my name.
+
+"I have spread out my hands all the day unto an unbelieving people,
+which walketh in a way that was not good, after their own thoughts; a
+people that provoketh me to anger continually by the sins they commit in
+my face; that sacrificeth to idols, etc.
+
+"These shall be scattered like smoke in the day of my wrath, etc.
+
+"Your iniquities, and the iniquities of your fathers, will I assemble
+together, and will recompense you for all according to your works.
+
+"Thus saith the Lord, As the new wine is found in the cluster, and one
+saith, Destroy it not, for a blessing is in it [and the promise of
+fruit]: for my servants' sake I will not destroy all Israel.
+
+"Thus I will bring forth a seed out of Jacob and out of Judah, an
+inheritor of my mountains, and mine elect and my servants shall inherit
+it, and my fertile and abundant plains; but I will destroy all others,
+because you have forgotten your God to serve strange gods. I called, and
+ye did not answer; I spake, and ye did not hear; and ye did choose the
+thing which I forbade.
+
+"Therefore thus saith the Lord, Behold, my servants shall eat, but ye
+shall be hungry; my servants shall rejoice, but ye shall be ashamed; my
+servants shall sing for joy of heart, but ye shall cry and howl for
+vexation of spirit.
+
+"And ye shall leave your name for a curse unto my chosen: for the Lord
+shall slay thee, and call His servants by another name, that he who
+blesseth himself in the earth shall bless himself in God, etc., because
+the former troubles are forgotten.
+
+"For, behold, I create new heavens and a new earth; and the former
+things shall not be remembered, nor come into mind.
+
+"But be ye glad and rejoice for ever in that which I create; for,
+behold, I create Jerusalem a rejoicing, and her people a joy.
+
+"And I will rejoice in Jerusalem and joy in my people; and the voice of
+weeping shall no more be heard in her, nor the voice of crying.
+
+"Before they call, I will answer; and while they are yet speaking, I
+will hear. The wolf and the lamb shall feed together, and the lion shall
+eat straw like the bullock; and dust shall be the serpent's meat. They
+shall not hurt nor destroy in all my holy mountain."
+
+Is. lvi, 3: "Thus saith the Lord, Keep ye judgment, and do justice: for
+my salvation is near to come, and my righteousness to be revealed.
+
+"Blessed is the man that doeth this, that keepeth the Sabbath, and
+keepeth his hand from doing any evil.
+
+"Neither let the strangers that have joined themselves to me, say, God
+will separate me from His people. For thus saith the Lord: Whoever will
+keep my Sabbath, and choose the things that please me, and take hold of
+my covenant; even unto them will I give in mine house a place and a name
+better than that of sons and of daughters: I will give them an
+everlasting name, that shall not be cut off."
+
+Is. lix, 9: "Therefore for our iniquities is justice far from us: we
+wait for light, but behold obscurity; for brightness, but we walk in
+darkness. We grope for the wall like the blind; we stumble at noon day
+as in the night: we are in desolate places as dead men.
+
+"We roar all like bears, and mourn sore like doves; we look for
+judgment, but there is none; for salvation, but it is far from us."
+
+Is. lxvi, 18: "But I know their works and their thoughts; it shall come
+that I will gather all nations and tongues, and they shall see my glory.
+
+"And I will set a sign among them, and I will send those that escape of
+them unto the nations, to Africa, to Lydia, to Italy, to Greece, and to
+the people that have not heard my fame, neither have seen my glory. And
+they shall bring your brethren."
+
+Jer. vii. _Reprobation of the Temple_: "Go ye unto Shiloth, where I set
+my name at the first, and see what I did to it for the wickedness of my
+people. And now, because ye have done all these works, saith the Lord, I
+will do unto this house, wherein my name is called upon, wherein ye
+trust, and unto the place which I gave to your priests, as I have done
+to Shiloth." (For I have rejected it, and made myself a temple
+elsewhere.)
+
+"And I will cast you out of my sight, as I have cast out all your
+brethren, even the seed of Ephraim." (Rejected for ever.) "Therefore
+pray not for this people."
+
+Jer. vii, 22: "What avails it you to add sacrifice to sacrifice? For I
+spake not unto your fathers, when I brought them out of the land of
+Egypt, concerning burnt offerings or sacrifices. But this thing
+commanded I them, saying, Obey and be faithful to my commandments, and I
+will be your God, and ye shall be my people." (It was only after they
+had sacrificed to the golden calf that I gave myself sacrifices to turn
+into good an evil custom.)
+
+Jer. vii, 4: "Trust ye not in lying words, saying, The temple of the
+Lord, the temple of the Lord, the temple of the Lord, are these."
+
+
+713
+
+The Jews witnesses for God. Is. xliii, 9; xliv, 8.
+
+_Prophecies fulfilled._--I Kings xiii, 2.--I Kings xxiii, 16.--Joshua
+vi, 26.--I Kings xvi, 34.--Deut. xxiii.
+
+Malachi i, II. The sacrifice of the Jews rejected, and the sacrifice of
+the heathen, (even out of Jerusalem,) and in all places.
+
+Moses, before dying, foretold the calling of the Gentiles, Deut. xxxii,
+21, and the reprobation of the Jews.
+
+Moses foretold what would happen to each tribe.
+
+_Prophecy._--"Your name shall be a curse unto mine elect, and I will
+give them another name."
+
+"Make their heart fat,"[270] and how? by flattering their lust and
+making them hope to satisfy it.
+
+
+714
+
+_Prophecy._--Amos and Zechariah. They have sold the just one, and
+therefore will not be recalled.--Jesus Christ betrayed.
+
+They shall no more remember Egypt. See Is. xliii, 16, 17, 18, 19. Jer.
+xxiii, 6, 7.
+
+_Prophecy._--The Jews shall be scattered abroad. Is. xxvii, 6.--A new
+law, Jerem. xxxi, 32.
+
+Malachi. _Grotius._--The second temple glorious.--Jesus Christ will
+come. Haggai ii, 7, 8, 9, 10.
+
+The calling of the Gentiles. Joel ii, 28. Hosea ii, 24. Deut. xxxii, 21.
+Malachi i, 11.
+
+
+715
+
+Hosea iii.--Is. xlii, xlviii, liv, lx, lxi, last verse. "I foretold it
+long since that they might know that it is I." Jaddus to Alexander.
+
+
+716
+
+[_Prophecies._--The promise that David will always have descendants.
+Jer. xiii, 13.]
+
+
+717
+
+The eternal reign of the race of David, 2 Chron., by all the prophecies,
+and with an oath. And it was not temporally fulfilled. Jer. xxiii, 20.
+
+
+718
+
+We might perhaps think that, when the prophets foretold that the sceptre
+should not depart from Judah until the eternal King came, they spoke to
+flatter the people, and that their prophecy was proved false by Herod.
+But to show that this was not their meaning, and that, on the contrary,
+they knew well that this temporal kingdom should cease, they said that
+they would be without a king and without a prince, and for a long time.
+Hosea iii, 4.
+
+
+719
+
+_Non habemus regem nisi Caesarem._[271] Therefore Jesus Christ was the
+Messiah, since they had no longer any king but a stranger, and would
+have no other.
+
+
+720
+
+We have no king but Caesar.
+
+
+721
+
+Daniel ii: "All thy soothsayers and wise men cannot shew unto thee the
+secret which thou hast demanded. But there is a God in heaven who can do
+so, and that hath revealed to thee in thy dream what shall be in the
+latter days," (This dream must have caused him much misgiving.)
+
+"And it is not by my own wisdom that I have knowledge of this secret,
+but by the revelation of this same God, that hath revealed it to me, to
+make it manifest in thy presence.
+
+"Thy dream was then of this kind. Thou sawest a great image, high and
+terrible, which stood before thee. His head was of gold, his breast and
+arms of silver, his belly and his thighs of brass, his legs of iron, his
+feet part of iron and part of clay. Thus thou sawest till that a stone
+was cut out without hands, which smote the image upon his feet, that
+were of iron and of clay, and brake them to pieces.
+
+"Then was the iron, the clay, the brass, the silver, and the gold broken
+to pieces together, and the wind carried them away; but this stone that
+smote the image became a great mountain, and filled the whole earth.
+This is the dream, and now I will give thee the interpretation thereof.
+
+"Thou who art the greatest of kings, and to whom God hath given a power
+so vast that thou art renowned among all peoples, art the head of gold
+which thou hast seen. But after thee shall arise another kingdom
+inferior to thee, and another third kingdom of brass, which shall bear
+rule over all the earth.
+
+"But the fourth kingdom shall be strong as iron, and even as iron
+breaketh in pieces and subdueth all things, so shall this empire break
+in pieces and bruise all.
+
+"And whereas thou sawest the feet and toes, part of clay and part of
+iron, the kingdom shall be divided; but there shall be in it of the
+strength of iron and of the weakness of clay.
+
+"But as iron cannot be firmly mixed with clay, so they who are
+represented by the iron and by the clay, shall not cleave one to another
+though united by marriage.
+
+"Now in the days of these kings shall God set up a kingdom, which shall
+never be destroyed, nor ever be delivered up to other people. It shall
+break in pieces and consume all these kingdoms, and it shall stand for
+ever, according as thou sawest that the stone was cut out of the
+mountain without hands, and that it fell from the mountain, and brake in
+pieces the iron, the clay, the silver, and the gold. God hath made known
+to thee what shall come to pass hereafter. This dream is certain, and
+the interpretation thereof sure.
+
+"Then Nebuchadnezzar fell upon his face towards the earth," etc.
+
+Daniel viii, 8. "Daniel having seen the combat of the ram and of the
+he-goat, who vanquished him and ruled over the earth, whereof the
+principal horn being broken four others came up toward the four winds of
+heaven, and out of one of them came forth a little horn, which waxed
+exceedingly great toward the south, and toward the east, and toward the
+land of Israel, and it waxed great even to the host of heaven; and it
+cast down some of the stars, and stamped upon them, and at last
+overthrew the prince, and by him the daily sacrifice was taken away, and
+the place of his sanctuary was cast down.
+
+"This is what Daniel saw. He sought the meaning of it, and a voice cried
+in this manner, 'Gabriel, make this man to understand the vision,' And
+Gabriel said:
+
+"The ram which thou sawest is the king of the Medes and Persians, and
+the he-goat is the king of Greece, and the great horn that is between
+his eyes is the first king of this monarchy.
+
+"Now that being broken, whereas four stood up for it, four kingdoms
+shall stand up out of the nation, but not in his power.
+
+"And in the latter time of their kingdom, when iniquities are come to
+the full, there shall arise a king, insolent and strong, but not by his
+own power, to whom all things shall succeed after his own will; and he
+shall destroy the holy people, and through his policy also he shall
+cause craft to prosper in his hand, and he shall destroy many. He shall
+also stand up against the Prince of princes, but he shall perish
+miserably, and nevertheless by a violent hand."
+
+Daniel ix, 20. "Whilst I was praying with all my heart, and confessing
+my sin and the sin of all my people, and prostrating myself before my
+God, even Gabriel, whom I had seen in the vision at the beginning, came
+to me and touched me about the time of the evening oblation, and he
+informed me and said, O Daniel, I am now come forth to give thee the
+knowledge of things. At the beginning of thy supplications I came to
+shew that which thou didst desire, for thou are greatly beloved:
+therefore understand the matter, and consider the vision. Seventy weeks
+are determined upon thy people, and upon thy holy city, to finish the
+transgression, and to make an end of sins, and to abolish iniquity, and
+to bring in everlasting righteousness; to accomplish the vision and the
+prophecies, and to anoint the Most Holy. (After which this people shall
+be no more thy people, nor this city the holy city. The times of wrath
+shall be passed, and the years of grace shall come for ever.)
+
+"Know therefore, and understand, that, from the going forth of the
+commandment to restore and to build Jerusalem unto the Messiah the
+Prince, shall be seven weeks, and three score and two weeks." (The
+Hebrews were accustomed to divide numbers, and to place the small first.
+Thus, 7 and 62 make 69. Of this 70 there will then remain the 70th, that
+is to say, the 7 last years of which he will speak next.)
+
+"The street shall be built again, and the wall, even in troublous times.
+And after three score and two weeks," (which have followed the first
+seven. Christ will then be killed after the sixty-nine weeks, that is to
+say, in the last week), "the Christ shall be cut off, and a people of
+the prince that shall come shall destroy the city and the sanctuary, and
+overwhelm all, and the end of that war shall accomplish the desolation."
+
+"Now one week," (which is the seventieth, which remains), "shall confirm
+the covenant with many, and in the midst of the week," (that is to say,
+the last three and a half years), "he shall cause the sacrifice and the
+oblation to cease, and for the overspreading of abominations he shall
+make it desolate, even until the consummation, and that determined shall
+be poured upon the desolate."
+
+Daniel xi. "The angel said to Daniel: There shall stand up yet," (after
+Cyrus, under whom this still is), "three kings in Persia," (Cambyses,
+Smerdis, Darius); "and the fourth who shall then come," (Xerxes) "shall
+be far richer than they all, and far stronger, and shall stir up all his
+people against the Greeks.
+
+"But a mighty king shall stand up," (Alexander), "that shall rule with
+great dominion, and do according to his will. And when he shall stand
+up, his kingdom shall be broken, and shall be divided in four parts
+toward the four winds of heaven," (as he had said above, vii, 6; viii,
+8), "but not his posterity; and his successors shall not equal his
+power, for his kingdom shall be plucked up, even for others besides
+these," (his four chief successors).
+
+"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be
+strong; but one of his princes shall be strong above him, and his
+dominion shall be a great dominion," (Seleucus, King of Syria. Appian
+says that he was the most powerful of Alexander's successors).
+
+"And in the end of years they shall join themselves together, and the
+king's daughter of the south," (Berenice, daughter of Ptolemy
+Philadelphus, son of the other Ptolemy), "shall come to the king of the
+north," (to Antiochus Deus, King of Syria and of Asia, son of Seleucus
+Lagidas), "to make peace between these princes.
+
+"But neither she nor her seed shall have a long authority; for she and
+they that brought her, and her children, and her friends, shall be
+delivered to death." (Berenice and her son were killed by Seleucus
+Callinicus.)
+
+"But out of a branch of her roots shall one stand up," (Ptolemy
+Euergetes was the issue of the same father as Berenice), "which shall
+come with a mighty army into the land of the king of the north, where he
+shall put all under subjection, and he shall also carry captive into
+Egypt their gods, their princes, their gold, their silver, and all their
+precious spoils," (if he had not been called into Egypt by domestic
+reasons, says Justin, he would have entirely stripped Seleucus); "and he
+shall continue several years when the king of the north can do nought
+against him.
+
+"And so he shall return into his kingdom. But his sons shall be stirred
+up, and shall assemble a multitude of great forces," (Seleucus Ceraunus,
+Antiochus the Great). "And their army shall come and overthrow all;
+wherefore the king of the south shall be moved with choler, and shall
+also form a great army, and fight him," (Ptolemy Philopator against
+Antiochus the Great at Raphia), "and conquer; and his troops shall
+become insolent, and his heart shall be lifted up," (this Ptolemy
+desecrated the temple; Josephus): "he shall cast down many ten
+thousands, but he shall not be strengthened by it. For the king of the
+north," (Antiochus the Great), "shall return with a greater multitude
+than before, and in those times also a great number of enemies shall
+stand up against the king of the south," (during the reign of the young
+Ptolemy Epiphanes); "also the apostates and robbers of thy people shall
+exalt themselves to establish the vision; but they shall fall." (Those
+who abandon their religion to please Euergetes, when he will send his
+troops to Scopas; for Antiochus will again take Scopas, and conquer
+them.) "And the king of the north shall destroy the fenced cities, and
+the arms of the south shall not withstand, and all shall yield to his
+will; he shall stand in the land of Israel, and it shall yield to him.
+And thus he shall think to make himself master of all the empire of
+Egypt," (despising the youth of Epiphanes, says Justin). "And for that
+he shall make alliance with him, and give his daughter" (Cleopatra, in
+order that she may betray her husband. On which Appian says that
+doubting his ability to make himself master of Egypt by force, because
+of the protection of the Romans, he wished to attempt it by cunning).
+"He shall wish to corrupt her, but she shall not stand on his side,
+neither be for him. Then he shall turn his face to other designs, and
+shall think to make himself master of some isles," (that is to say,
+seaports), "and shall take many," (as Appian says).
+
+"But a prince shall oppose his conquests," (Scipio Africanus, who
+stopped the progress of Antiochus the Great, because he offended the
+Romans in the person of their allies), "and shall cause the reproach
+offered by him to cease. He shall then return into his kingdom and there
+perish, and be no more." (He was slain by his soldiers.)
+
+"And he who shall stand up in his estate," (Seleucus Philopator or
+Soter, the son of Antiochus the Great), "shall be a tyrant, a raiser of
+taxes in the glory of the kingdom," (which means the people), "but
+within a few days he shall be destroyed, neither in anger nor in battle.
+And in his place shall stand up a vile person, unworthy of the honour of
+the kingdom, but he shall come in cleverly by flatteries. All armies
+shall bend before him; he shall conquer them, and even the prince with
+whom he has made a covenant. For having renewed the league with him, he
+shall work deceitfully, and enter with a small people into his province,
+peaceably and without fear. He shall take the fattest places, and shall
+do that which his fathers have not done, and ravage on all sides. He
+shall forecast great devices during his time."
+
+
+722
+
+_Prophecies._--The seventy weeks of Daniel are ambiguous as regards
+the term of commencement, because of the terms of the prophecy; and as
+regards the term of conclusion, because of the differences among
+chronologists. But all this difference extends only to two hundred
+years.
+
+
+723
+
+_Predictions._--That in the fourth monarchy, before the destruction of
+the second temple, before the dominion of the Jews was taken away, in
+the seventieth week of Daniel, during the continuance of the second
+temple, the heathen should be instructed, and brought to the knowledge
+of the God worshipped by the Jews; that those who loved Him should be
+delivered from their enemies, and filled with His fear and love.
+
+And it happened that in the fourth monarchy, before the destruction of
+the second temple, etc., the heathen in great number worshipped God, and
+led an angelic life. Maidens dedicated their virginity and their life to
+God. Men renounced their pleasures. What Plato could only make
+acceptable to a few men, specially chosen and instructed, a secret
+influence imparted, by the power of a few words, to a hundred million
+ignorant men.
+
+The rich left their wealth. Children left the dainty homes of their
+parents to go into the rough desert. (See Philo the Jew.) All this was
+foretold a great while ago. For two thousand years no heathen had
+worshipped the God of the Jews; and at the time foretold, a great number
+of the heathen worshipped this only God. The temples were destroyed. The
+very kings made submission to the cross. All this was due to the Spirit
+of God, which was spread abroad upon the earth.
+
+No heathen, since Moses until Jesus Christ, believed according to the
+very Rabbis. A great number of the heathen, after Jesus Christ, believed
+in the books of Moses, kept them in substance and spirit, and only
+rejected what was useless.
+
+
+724
+
+_Prophecies._--The conversion of the Egyptians (Isaiah xix, 19); an
+altar in Egypt to the true God.
+
+
+725
+
+_Prophecies._--_In Egypt._--_Pugio Fidei_, p. 659. _Talmud._
+
+"It is a tradition among us, that, when the Messiah shall come, the
+house of God, destined for the dispensation of His Word, shall be full
+of filth and impurity; and that the wisdom of the scribes shall be
+corrupt and rotten. Those who shall be afraid to sin, shall be rejected
+by the people, and treated as senseless fools."
+
+Is. xlix: "Listen, O isles, unto me, and hearken, ye people, from afar:
+The Lord hath called me by my name from the womb of my mother; in the
+shadow of His hand hath He hid me, and hath made my words like a sharp
+sword, and said unto me, Thou art my servant in whom I will be
+glorified. Then I said, Lord, have I laboured in vain? have I spent my
+strength for nought? yet surely my judgment is with Thee, O Lord, and my
+work with Thee. And now, saith the Lord, that formed me from the womb to
+be His servant, to bring Jacob and Israel again to Him, Thou shalt be
+glorious in my sight, and I will be thy strength. It is a light thing
+that thou shouldst convert the tribes of Jacob; I have raised thee up
+for a light to the Gentiles, that thou mayest be my salvation unto the
+ends of the earth. Thus saith the Lord to him whom man despiseth, to him
+whom the nation abhorreth, to a servant of rulers, Princes and kings
+shall worship thee, because the Lord is faithful that hath chosen thee.
+
+"Again saith the Lord unto me, I have heard thee in the days of
+salvation and of mercy, and I will preserve thee for a covenant of the
+people, to cause to inherit the desolate nations, that thou mayest say
+to the prisoners: Go forth; to them that are in darkness show
+yourselves, and possess these abundant and fertile lands. They shall not
+hunger nor thirst, neither shall the heat nor sun smite them; for he
+that hath mercy upon them shall lead them, even by the springs of waters
+shall he guide them, and make the mountains a way before them. Behold,
+the peoples shall come from all parts, from the east and from the west,
+from the north and from the south. Let the heavens give glory to God;
+let the earth be joyful; for it hath pleased the Lord to comfort His
+people, and He will have mercy upon the poor who hope in Him.
+
+"Yet Sion dared to say: The Lord hath forsaken me, and hath forgotten
+me. Can a woman forget her child, that she should not have compassion on
+the son of her womb? but if she forget, yet will not I forget thee, O
+Sion. I will bear thee always between my hands, and thy walls are
+continually before me. They that shall build thee are come, and thy
+destroyers shall go forth of thee. Lift up thine eyes round about, and
+behold; all these gather themselves together, and come to thee. As I
+live, saith the Lord, thou shalt surely clothe thee with them all, as
+with an ornament. Thy waste and thy desolate places, and the land of thy
+destruction, shall even now be too narrow by reason of the inhabitants,
+and the children thou shalt have after thy barrenness shall say again in
+thy ears: The place is too strait for me: give place to me that I may
+dwell. Then shalt thou say in thy heart: Who hath begotten me these,
+seeing I have lost my children, and am desolate, a captive, and removing
+to and fro? and who brought up these? Behold, I was left alone; these,
+where had they been? And the Lord shall say to thee: Behold, I will lift
+up mine hand to the Gentiles, and set up my standard to the people; and
+they shall bring thy sons in their arms and in their bosoms. And kings
+shall be their nursing fathers, and queens their nursing mothers; they
+shall bow down to thee with their face toward the earth, and lick up the
+dust of thy feet; and thou shalt know that I am the Lord; for they shall
+not be ashamed that wait for me. Shall the prey be taken from the
+mighty? But even if the captives be taken away from the strong, nothing
+shall hinder me from saving thy children, and from destroying thy
+enemies; and all flesh shall know that I am the Lord, thy Saviour and
+thy Redeemer, the mighty One of Jacob.
+
+"Thus saith the Lord: What is the bill of this divorcement, wherewith I
+have put away the synagogue? and why have I delivered it into the hands
+of your enemies? Is it not for your iniquities and for your
+transgressions that I have put it away?
+
+"For I came, and no man received me; I called and there was none to
+hear. Is my arm shortened, that I cannot redeem?
+
+"Therefore I will show the tokens of mine anger; I will clothe the
+heavens with darkness, and make sackcloth their covering.
+
+"The Lord hath given me the tongue of the learned that I should know how
+to speak a word in season to him that is weary. He hath opened mine ear,
+and I have listened to Him as a master.
+
+"The Lord hath revealed His will, and I was not rebellious.
+
+"I gave my body to the smiters, and my cheeks to outrage; I hid not my
+face from shame and spitting. But the Lord hath helped me; therefore I
+have not been confounded.
+
+"He is near that justifieth me; who will contend with me? who will be
+mine adversary, and accuse me of sin, God himself being my protector?
+
+"All men shall pass away, and be consumed by time; let those that fear
+God hearken to the voice of His servant; let him that languisheth in
+darkness put his trust in the Lord. But as for you, ye do but kindle the
+wrath of God upon you; ye walk in the light of your fire and in the
+sparks that ye have kindled. This shall ye have of mine hand; ye shall
+lie down in sorrow.
+
+"Hearken to me, ye that follow after righteousness, ye that seek the
+Lord: look unto the rock whence ye are hewn, and to the hole of the pit
+whence ye are digged. Look unto Abraham, your father, and unto Sarah
+that bare you: for I called him alone, when childless, and increased
+him. Behold, I have comforted Zion, and heaped upon her blessings and
+consolations.
+
+"Hearken unto me, my people, and give ear unto me: for a law shall
+proceed from me, and I will make my judgment to rest for a light of the
+Gentiles."
+
+Amos viii. The prophet, having enumerated the sins of Israel, said that
+God had sworn to take vengeance on them.
+
+He says this: "And it shall come to pass in that day, saith the Lord,
+that I will cause the sun to go down at noon, and I will darken the
+earth in the clear day; and I will turn your feasts into mourning, and
+all your songs into lamentation.
+
+"You all shall have sorrow and suffering, and I will make this nation
+mourn as for an only son, and the end therefore as a bitter day. Behold,
+the days come, saith the Lord, that I will send a famine in the land,
+not a famine of bread, nor a thirst for water, but of hearing the words
+of the Lord. And they shall wander from sea to sea, and from the north
+even to the east; they shall run to and fro to seek the word of the
+Lord, and shall not find it.
+
+"In that day shall the fair virgins and young men faint for thirst. They
+that have followed the idols of Samaria, and sworn by the god of Dan,
+and followed the manner of Beersheba, shall fall, and never rise up
+again."
+
+Amos iii, 2: "Ye only have I known of all the families of the earth for
+my people."
+
+Daniel xii, 7. Having described all the extent of the reign of the
+Messiah, he says: "All these things shall be finished, when the
+scattering of the people of Israel shall be accomplished."
+
+Haggai ii, 4: "Ye who, comparing this second house with the glory of the
+first, despise it, be strong, saith the Lord, be strong, O Zerubbabel,
+and O Jesus, the high priest, be strong, all ye people of the land, and
+work. For I am with you, saith the Lord of hosts; according to the word
+that I covenanted with you when ye came out of Egypt, so my spirit
+remaineth among you. Fear ye not. For thus saith the Lord of hosts: Yet
+one little while, and I will shake the heavens, and the earth, and the
+sea, and the dry land," (a way of speaking to indicate a great and an
+extraordinary change); "and I will shake all nations, and the desire of
+all the Gentiles shall come; and I will fill this house with glory,
+saith the Lord.
+
+"The silver is mine, and the gold is mine, saith the Lord," (that is to
+say, it is not by that that I wish to be honoured; as it is said
+elsewhere: All the beasts of the field are mine, what advantages me that
+they are offered me in sacrifice?). "The glory of this latter house
+shall be greater than of the former, saith the Lord of hosts; and in
+this place will I establish my house, saith the Lord.
+
+"According to all that thou desiredst in Horeb in the day of the
+assembly, saying, Let us not hear again the voice of the Lord, neither
+let us see this fire any more, that we die not.[272] And the Lord said
+unto me, Their prayer is just. I will raise them up a prophet from among
+their brethren, like unto thee, and will put my words in his mouth; and
+he shall speak unto them all that I shall command him. And it shall come
+to pass, that whosoever will not hearken unto my words which he will
+speak in my name, I will require it of him."
+
+Genesis xlix: "Judah, thou art he whom thy brethren shall praise, and
+thou shalt conquer thine enemies; thy father's children shall bow down
+before thee. Judah is a lion's whelp: from the prey, my son, thou art
+gone up, and art couched as a lion, and as a lioness that shall be
+roused up.
+
+"The sceptre shall not depart from Judah, nor a lawgiver from between
+his feet, until Shiloh come; and unto him shall the gathering of the
+people be."
+
+
+726
+
+_During the life of the Messiah._--_AEnigmatis._--Ezek. xvii.
+
+His forerunner. Malachi iii.
+
+He will be born an infant. Is. ix.
+
+He will be born in the village of Bethlehem. Micah v. He will appear
+chiefly in Jerusalem, and will be a descendant of the family of Judah
+and of David.
+
+He is to blind the learned and the wise, Is. vi, viii, xxix, etc.; and
+to preach the Gospel to the lowly, Is. xxix; to open the eyes of the
+blind, give health to the sick, and bring light to those that languish
+in darkness. Is. lxi.
+
+He is to show the perfect way, and be the teacher of the Gentiles. Is.
+lv; xlii, 1-7.
+
+The prophecies are to be unintelligible to the wicked, Dan. xii; Hosea
+xiv, 10; but they are to be intelligible to those who are well informed.
+
+The prophecies, which represent Him as poor, represent Him as master of
+the nations. Is. lii, 14, etc.; liii; Zech. ix, 9.
+
+The prophecies, which foretell the time, foretell Him only as master of
+the nations and suffering, and not as in the clouds nor as judge. And
+those, which represent Him thus as judge and in glory, do not mention
+the time. When the Messiah is spoken of as great and glorious, it is as
+the judge of the world, and not its Redeemer.
+
+He is to be the victim for the sins of the world. Is. xxxix, liii, etc.
+
+He is to be the precious corner-stone. Is. xxviii, 16.
+
+He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to
+dash against this stone.
+
+The builders are to reject this stone. Ps. cxvii, 22.
+
+God is to make this stone the chief corner-stone.
+
+And this stone is to grow into a huge mountain, and fill the whole
+earth. Dan. ii.
+
+So He is to be rejected, despised, betrayed (Ps. cviii, 8), sold (Zech.
+xi, 12), spit upon, buffeted, mocked, afflicted in innumerable ways,
+given gall to drink (Ps. lxviii), pierced (Zech. xii), His feet and His
+hands pierced, slain, and lots cast for His raiment.
+
+He will raise again (Ps. xv) the third day (Hosea vi, 3).
+
+He will ascend to heaven to sit on the right hand. Ps. cx.
+
+The kings will arm themselves against Him. Ps. ii.
+
+Being on the right hand of the Father, He will be victorious over His
+enemies.
+
+The kings of the earth and all nations will worship Him. Is. lx.
+
+The Jews will continue as a nation. Jeremiah.
+
+They will wander, without kings, etc. (Hosea iii), without prophets
+(Amos), looking for salvation and finding it not (Isaiah).
+
+Calling of the Gentiles by Jesus Christ. Is. lii, 15; lv, 5; lx, etc.
+Ps. lxxxi.
+
+Hosea i, 9: "Ye are not my people, and I will not be your God, when ye
+are multiplied after the dispersion. In the places where it was said, Ye
+are not my people, I will call them my people."
+
+
+727
+
+It was not lawful to sacrifice outside of Jerusalem, which was the place
+that the Lord had chosen, nor even to eat the tithes elsewhere. Deut.
+xii, 5, etc.; Deut. xiv, 23, etc.; xv, 20; xvi, 2, 7, 11, 15.
+
+Hosea foretold that they should be without a king, without a prince,
+without a sacrifice, and without an idol; and this prophecy is now
+fulfilled, as they cannot make a lawful sacrifice out of Jerusalem.
+
+
+728
+
+_Predictions._--It was foretold that, in the time of the Messiah, He
+should come to establish a new covenant, which should make them forget
+the escape from Egypt (Jer. xxiii, 5; Is. xliii, 10); that He should
+place His law not in externals, but in the heart; that He should put His
+fear, which had only been from without, in the midst of the heart. Who
+does not see the Christian law in all this?
+
+
+729
+
+... That then idolatry would be overthrown; that this Messiah would cast
+down all idols, and bring men into the worship of the true God.
+
+That the temples of the idols would be cast down, and that among all
+nations, and in all places of the earth, He would be offered a pure
+sacrifice, not of beasts.
+
+That He would be king of the Jews and Gentiles. And we see this king of
+the Jews and Gentiles oppressed by both, who conspire His death; and
+ruler of both, destroying the worship of Moses in Jerusalem, which was
+its centre, where He made His first Church; and also the worship of
+idols in Rome, the centre of it, where He made His chief Church.
+
+
+730
+
+_Prophecies._--That Jesus Christ will sit on the right hand, till God
+has subdued His enemies.
+
+Therefore He will not subdue them Himself.
+
+
+731
+
+"... Then they shall teach no more every man his neighbour, saying,
+Here is the Lord, _for God shall make Himself known to all._"[273]
+
+"... Your sons shall prophesy."[274] "I will put my spirit and my fear
+_in your heart_."
+
+All that is the same thing. To prophesy is to speak of God, not from
+outward proofs, but from an inward and immediate feeling.
+
+
+732
+
+That He would teach men the perfect way.
+
+And there has never come, before Him nor after Him, any man who has
+taught anything divine approaching to this.
+
+
+733
+
+... That Jesus Christ would be small in His beginning, and would then
+increase. The little stone of Daniel.
+
+If I had in no wise heard of the Messiah, nevertheless, after such
+wonderful predictions of the course of the world which I see fulfilled,
+I see that He is divine. And if I knew that these same books foretold a
+Messiah, I should be sure that He would come; and seeing that they place
+His time before the destruction of the second temple, I should say that
+He had come.
+
+
+734
+
+_Prophecies._--That the Jews would reject Jesus Christ, and would be
+rejected of God, for this reason, that the chosen vine brought forth
+only wild grapes. That the chosen people would be fruitless, ungrateful,
+and unbelieving, _populum non credentem et contradicentem_.[275] That
+God would strike them with blindness, and in full noon they would grope
+like the blind; and that a forerunner would go before Him.
+
+
+735
+
+_Transfixerunt._ Zech. xii, 10.
+
+That a deliverer should come, who would crush the demon's head, and free
+His people from their sins, _ex omnibus iniquitatibus_; that there
+should be a New Covenant, which would be eternal; that there should be
+another priesthood after the order of Melchisedek, and it should be
+eternal; that the Christ should be glorious, mighty, strong, and yet so
+poor that He would not be recognised, nor taken for what He is, but
+rejected and slain; that His people who denied Him should no longer be
+His people; that the idolaters should receive Him, and take refuge in
+Him; that He should leave Zion to reign in the centre of idolatry; that
+nevertheless the Jews should continue for ever; that He should be of
+Judah, and when there should be no longer a king.
+
+
+
+
+SECTION XII
+
+PROOFS OF JESUS CHRIST
+
+
+736
+
+... Therefore I reject all other religions. In that way I find an answer
+to all objections. It is right that a God so pure should only reveal
+Himself to those whose hearts are purified. Hence this religion is
+lovable to me, and I find it now sufficiently justified by so divine a
+morality. But I find more in it.
+
+I find it convincing that, since the memory of man has lasted, it was
+constantly announced to men that they were universally corrupt, but that
+a Redeemer should come; that it was not one man who said it, but
+innumerable men, and a whole nation expressly made for the purpose, and
+prophesying for four thousand years. This is a nation which is more
+ancient than every other nation. Their books, scattered abroad, are four
+thousand years old.
+
+The more I examine them, the more truths I find in them: an entire
+nation foretell Him before His advent, and an entire nation worship Him
+after His advent; what has preceded and what has followed; in short,
+people without idols and kings, this synagogue which was foretold, and
+these wretches who frequent it, and who, being our enemies, are
+admirable witnesses of the truth of these prophecies, wherein their
+wretchedness and even their blindness are foretold.
+
+I find this succession, this religion, wholly divine in its authority,
+in its duration, in its perpetuity, in its morality, in its conduct, in
+its doctrine, in its effects. The frightful darkness of the Jews was
+foretold: _Eris palpans in meridie.[276] Dabitur liber scienti literas,
+et dicet: Non possum legere._[277] While the sceptre was still in the
+hands of the first foreign usurper, there is the report of the coming of
+Jesus Christ.
+
+So I hold out my arms to my _Redeemer_, who, having been foretold for
+four thousand years, has come to suffer and to die for me on earth, at
+the time and under all the circumstances foretold. By His grace, I await
+death in peace, in the hope of being eternally united to Him. Yet I
+live with joy, whether in the prosperity which it pleases Him to bestow
+upon me, or in the adversity which He sends for my good, and which He
+has taught me to bear by His example.
+
+
+737
+
+The prophecies having given different signs which should all happen at
+the advent of the Messiah, it was necessary that all these signs should
+occur at the same time. So it was necessary that the fourth monarchy
+should have come, when the seventy weeks of Daniel were ended; and that
+the sceptre should have then departed from Judah. And all this happened
+without any difficulty. Then it was necessary that the Messiah should
+come; and Jesus Christ then came, who was called the Messiah. And all
+this again was without difficulty. This indeed shows the truth of the
+prophecies.
+
+
+738
+
+The prophets foretold, and were not foretold. The saints again were
+foretold, but did not foretell. Jesus Christ both foretold and was
+foretold.
+
+
+739
+
+Jesus Christ, whom the two Testaments regard, the Old as its hope, the
+New as its model, and both as their centre.
+
+
+740
+
+The two oldest books in the world are those of Moses and Job, the one a
+Jew and the other a Gentile. Both of them look upon Jesus Christ as
+their common centre and object: Moses in relating the promises of God to
+Abraham, Jacob, etc., and his prophecies; and Job, _Quis mihi det
+ut_,[278] etc. _Scio enim quod redemptor meus vivit_, etc.
+
+
+741
+
+The Gospel only speaks of the virginity of the Virgin up to the time of
+the birth of Jesus Christ. All with reference to Jesus Christ.
+
+
+742
+
+_Proofs of Jesus Christ._
+
+     Why was the book of Ruth preserved?
+
+     Why the story of Tamar?
+
+
+743
+
+"Pray that ye enter not into temptation."[279] It is dangerous to be
+tempted; and people are tempted because they do not pray.
+
+_Et tu conversus confirma fratres tuos._ But before, _conversus Jesus
+respexit Petrum_.
+
+Saint Peter asks permission to strike Malchus, and strikes before
+hearing the answer. Jesus Christ replies afterwards.
+
+The word, _Galilee_, which the Jewish mob pronounced as if by chance, in
+accusing Jesus Christ before Pilate, afforded Pilate a reason for
+sending Jesus Christ to Herod. And thereby the mystery was accomplished,
+that He should be judged by Jews and Gentiles. Chance was apparently the
+cause of the accomplishment of the mystery.
+
+
+744
+
+Those who have a difficulty in believing seek a reason in the fact that
+the Jews do not believe. "Were this so clear," say they, "why did the
+Jews not believe?" And they almost wish that they had believed, so as
+not to be kept back by the example of their refusal. But it is their
+very refusal that is the foundation of our faith. We should be much less
+disposed to the faith, if they were on our side. We should then have a
+more ample pretext. The wonderful thing is to have made the Jews great
+lovers of the things foretold, and great enemies of their fulfilment.
+
+
+745
+
+The Jews were accustomed to great and striking miracles, and so, having
+had the great miracles of the Red Sea and of the land of Canaan as an
+epitome of the great deeds of their Messiah, they therefore looked for
+more striking miracles, of which those of Moses were only the patterns.
+
+
+746
+
+The carnal Jews and the heathen have their calamities, and Christians
+also. There is no Redeemer for the heathen, for they do not so much as
+hope for one. There is no Redeemer for the Jews; they hope for Him in
+vain. There is a Redeemer only for Christians. (See _Perpetuity_.)
+
+
+747
+
+In the time of the Messiah the people divided themselves. The spiritual
+embraced the Messiah, and the coarser-minded remained to serve as
+witnesses of Him.
+
+
+748
+
+"If this was clearly foretold to the Jews, how did they not believe it,
+or why were they not destroyed for resisting a fact so clear?"
+
+I reply: in the first place, it was foretold both that they would not
+believe a thing so clear, and that they would not be destroyed. And
+nothing is more to the glory of the Messiah; for it was not enough that
+there should be prophets; their prophets must be kept above suspicion.
+Now, etc.
+
+
+749
+
+If the Jews had all been converted by Jesus Christ, we should have none
+but questionable witnesses. And if they had been entirely destroyed, we
+should have no witnesses at all.
+
+
+750
+
+What do the prophets say of Jesus Christ? That He will be clearly God?
+No; but that He is a God truly hidden; that He will be slighted; that
+none will think that it is He; that He will be a stone of stumbling,
+upon which many will stumble, etc. Let people then reproach us no longer
+for want of clearness, since we make profession of it.
+
+But, it is said, there are obscurities.--And without that, no one would
+have stumbled over Jesus Christ, and this is one of the formal
+pronouncements of the prophets: _Excaeca_[280] ...
+
+
+751
+
+Moses first teaches the Trinity, original sin, the Messiah.
+
+David: a great witness; a king, good, merciful, a beautiful soul, a
+sound mind, powerful. He prophesies, and his wonder comes to pass. This
+is infinite.
+
+He had only to say that he was the Messiah, if he had been vain; for the
+prophecies are clearer about him than about Jesus Christ. And the same
+with Saint John.
+
+
+752
+
+Herod was believed to be the Messiah. He had taken away the sceptre from
+Judah, but he was not of Judah. This gave rise to a considerable sect.
+
+Curse of the Greeks upon those who count three periods of time.
+
+In what way should the Messiah come, seeing that through Him the sceptre
+was to be eternally in Judah, and at His coming the sceptre was to be
+taken away from Judah?
+
+In order to effect that seeing they should not see, and hearing they
+should not understand, nothing could be better done.
+
+
+753
+
+_Homo existens te Deum facit.
+
+Scriptum est, Dii estis, et non potest solvi Scriptura.
+
+Haec infirmitas non est ad vitam et est ad mortem.
+
+Lazarus dormit, et deinde dixit: Lazarus mortuus est._[281]
+
+
+754
+
+The apparent discrepancy of the Gospels.[282]
+
+
+755
+
+What can we have but reverence for a man who foretells plainly things
+which come to pass, and who declares his intention both to blind and to
+enlighten, and who intersperses obscurities among the clear things which
+come to pass?
+
+
+756
+
+The time of the first advent was foretold; the time of the second is not
+so; because the first was to be obscure, and the second is to be
+brilliant, and so manifest that even His enemies will recognise it. But,
+as He was first to come only in obscurity, and to be known only of those
+who searched the Scriptures ...
+
+
+757
+
+God, in order to cause the Messiah to be known by the good and not to be
+known by the wicked, made Him to be foretold in this manner. If the
+manner of the Messiah had been clearly foretold, there would have been
+no obscurity, even for the wicked. If the time had been obscurely
+foretold, there would have been obscurity, even for the good. For their
+[goodness of heart] would not have made them understand, for instance,
+that the closed _mem_ signifies six hundred years. But the time has been
+clearly foretold, and the manner in types.
+
+By this means, the wicked, taking the promised blessings for material
+blessings, have fallen into error, in spite of the clear prediction of
+the time; and the good have not fallen in error. For the understanding
+of the promised blessings depends on the heart, which calls "good" that
+which it loves; but the understanding of the promised time does not
+depend on the heart. And thus the clear prediction of the time, and the
+obscure prediction of the blessings, deceive the wicked alone.
+
+
+758
+
+[Either the Jews or the Christians must be wicked.]
+
+
+759
+
+The Jews reject Him, but not all. The saints receive Him, and not the
+carnal-minded. And so far is this from being against His glory, that it
+is the last touch which crowns it. For their argument, the only one
+found in all their writings, in the Talmud and in the Rabbinical
+writings, amounts only to this, that Jesus Christ has not subdued the
+nations with sword in hand, _gladiumt uum, potentissime_.[283] (Is this
+all they have to say? Jesus Christ has been slain, say they. He has
+failed. He has not subdued the heathen with His might. He has not
+bestowed upon us their spoil. He does not give riches. Is this all they
+have to say? It is in this respect that He is lovable to me. I would not
+desire Him whom they fancy.) It is evident that it is only His life
+which has prevented them from accepting Him; and through this rejection
+they are irreproachable witnesses, and, what is more, they thereby
+accomplish the prophecies.
+
+[By means of the fact that this people have not accepted Him, this
+miracle here has happened. The prophecies were the only lasting miracles
+which could be wrought, but they were liable to be denied.]
+
+
+760
+
+The Jews, in slaying Him in order not to receive Him as the Messiah,
+have given Him the final proof of being the Messiah.
+
+And in continuing not to recognise Him, they made themselves
+irreproachable witnesses. Both in slaying Him, and in continuing to deny
+Him, they have fulfilled the prophecies (Isa. lx; Ps. lxxi).
+
+
+761
+
+What could the Jews, His enemies, do? If they receive Him, they give
+proof of Him by their reception; for then the guardians of the
+expectation of the Messiah receive Him. If they reject Him, they give
+proof of Him by their rejection.
+
+
+762
+
+The Jews, in testing if He were God, have shown that He was man.
+
+
+763
+
+The Church has had as much difficulty in showing that Jesus Christ was
+man, against those who denied it, as in showing that he was God; and the
+probabilities were equally great.
+
+
+764
+
+_Source of contradictions._--A God humiliated, even to the death on the
+cross; a Messiah triumphing over death by his own death. Two natures in
+Jesus Christ, two advents, two states of man's nature.
+
+
+765
+
+_Types._--Saviour, father, sacrificer, offering, food, king, wise,
+law-giver, afflicted, poor, having to create a people whom He must lead
+and nourish, and bring into His land....
+
+_Jesus Christ. Offices._--He alone had to create a great people, elect,
+holy, and chosen; to lead, nourish, and bring it into the place of rest
+and holiness; to make it holy to God; to make it the temple of God; to
+reconcile it to, and save it from, the wrath of God; to free it from the
+slavery of sin, which visibly reigns in man; to give laws to this
+people, and engrave these laws on their heart; to offer Himself to God
+for them, and sacrifice Himself for them; to be a victim without
+blemish, and Himself the sacrificer, having to offer Himself, His body,
+and His blood, and yet to offer bread and wine to God ...
+
+_Ingrediens mundum._[284]
+
+"Stone upon stone."[285]
+
+What preceded and what followed. All the Jews exist still, and are
+wanderers.
+
+
+766
+
+Of all that is on earth, He partakes only of the sorrows, not of the
+joys. He loves His neighbours, but His love does not confine itself
+within these bounds, and overflows to His own enemies, and then to those
+of God.
+
+
+767
+
+Jesus Christ typified by Joseph, the beloved of his father, sent by his
+father to see his brethren, etc., innocent, sold by his brethren for
+twenty pieces of silver, and thereby becoming their lord, their saviour,
+the saviour of strangers, and the saviour of the world; which had not
+been but for their plot to destroy him, their sale and their rejection
+of him.
+
+In prison Joseph innocent between two criminals; Jesus Christ on the
+cross between two thieves. Joseph foretells freedom to the one, and
+death to the other, from the same omens. Jesus Christ saves the elect,
+and condemns the outcast for the same sins. Joseph foretells only; Jesus
+Christ acts. Joseph asks him who will be saved to remember him, when he
+comes into his glory; and he whom Jesus Christ saves asks that He will
+remember him, when He comes into His kingdom.
+
+
+768
+
+The conversion of the heathen was only reserved for the grace of the
+Messiah. The Jews have been so long in opposition to them without
+success; all that Solomon and the prophets said has been useless. Sages,
+like Plato and Socrates, have not been able to persuade them.
+
+
+769
+
+After many persons had gone before, Jesus Christ at last came to
+say:[286] "Here am I, and this is the time. That which the prophets have
+said was to come in the fullness of time, I tell you My apostles will
+do. The Jews shall be cast out. Jerusalem shall be soon destroyed. And
+the heathen shall enter into the knowledge of God. My apostles shall do
+this after you have slain the heir of the vineyard."
+
+Then the apostles said to the Jews: "You shall be accursed," (_Celsus
+laughed at it_); and to the heathen, "You shall enter into the knowledge
+of God." And this then came to pass.
+
+
+770
+
+Jesus Christ came to blind those who saw clearly, and to give sight to
+the blind; to heal the sick, and leave the healthy to die; to call to
+repentance, and to justify sinners, and to leave the righteous in their
+sins; to fill the needy, and leave the rich empty.
+
+
+771
+
+_Holiness._--_Effundam spiritum meum._[287] All nations were in unbelief
+and lust. The whole world now became fervent with love. Princes
+abandoned their pomp; maidens suffered martyrdom. Whence came this
+influence? The Messiah was come. These were the effect and sign of His
+coming.
+
+
+772
+
+Destruction of the Jews and heathen by Jesus Christ: _Omnes gentes
+venient et adorabunt eum.[288] Parum est ut_,[289] etc. _Postula a
+me.[290] Adorabunt eum omnes reges.[291] Testes iniqui.[292] Dabit
+maxillam percutienti.[293] Dederunt fel in escam._[294]
+
+
+773
+
+Jesus Christ for all, Moses for a nation.
+
+The Jews blessed in Abraham: "I will bless those that bless thee."[295]
+But: "All nations blessed in his seed."[296] _Parum est ut_, etc.
+
+_Lumen ad revelationem gentium._[297]
+
+_Non fecit taliter omni nationi_,[298] said David, in speaking of the
+Law. But, in speaking of Jesus Christ, we must say: _Fecit taliter omni
+nationi. Parum est ut_, etc., Isaiah. So it belongs to Jesus Christ to
+be universal. Even the Church offers sacrifice only for the faithful.
+Jesus Christ offered that of the cross for all.
+
+
+774
+
+There is heresy in always explaining _omnes_ by "all," and heresy in not
+explaining it sometimes by "all." _Bibite ex hoc omnes_;[299] the
+Huguenots are heretics in explaining it by "all." _In quo omnes
+peccaverunt_;[300] the Huguenots are heretics in excepting the children
+of true believers. We must then follow the Fathers and tradition in
+order to know when to do so, since there is heresy to be feared on both
+sides.
+
+
+775
+
+_Ne timeas pusillus grex.[301] Timore et tremore.--Quid ergo? Ne timeas
+[modo] timeas._ Fear not, provided you fear; but if you fear not, then
+fear.
+
+_Qui me recipit, non me recipit, sed eum qui me misit._[302]
+
+_Nemo scit, neque Filius._
+
+_Nubes lucida obumbravit._
+
+Saint John[303] was to turn the hearts of the fathers to the children,
+and Jesus Christ[304] to plant division. There is not contradiction.
+
+
+776
+
+The effects _in communi_ and _in particulari_. The semi-Pelagians err in
+saying of _in communi_ what is true only _in particulari_; and the
+Calvinists in saying _in particulari_ what is true _in communi_. (Such
+is my opinion.)
+
+
+777
+
+_Omnis Judaea regio, et Jerosolomymi universi, et baptizabantur._[305]
+Because of all the conditions of men who came there. From these stones
+there _can_ come children unto Abraham.[306]
+
+
+778
+
+If men knew themselves, God would heal and pardon them. _Ne convertantur
+et sanem eos, et dimittantur eis peccata._[307]
+
+
+779
+
+Jesus Christ never condemned without hearing. To Judas: _Amice, ad quid
+venisti?_[308] To him that had not on the wedding garment, the same.
+
+
+780
+
+The types of the completeness of the Redemption, as that the sun gives
+light to all, indicate only completeness; but [_the types_] of
+exclusions, as of the Jews elected to the exclusion of the Gentiles,
+indicate exclusion.
+
+"Jesus Christ the Redeemer of all."--Yes, for He has offered, like a man
+who has ransomed all those who were willing to come to Him. If any die
+on the way, it is their misfortune; but, so far as He was concerned, He
+offered them redemption.--That holds good in this example, where he who
+ransoms and he who prevents death are two persons, but not of Jesus
+Christ, who does both these things.--No, for Jesus Christ, in the
+quality of Redeemer, is not perhaps Master of all; and thus, in so far
+as it is in Him, He is the Redeemer of all.
+
+When it is said that Jesus Christ did not die for all, you take undue
+advantage of a fault in men who at once apply this exception to
+themselves; and this is to favour despair, instead of turning them from
+it to favour hope. For men thus accustom themselves in inward virtues by
+outward customs.
+
+
+781
+
+The victory over death. "What is a man advantaged if he gain the whole
+world and lose his own soul?[309] Whosoever will save his soul, shall
+lose it."[310]
+
+"I am not come to destroy the law, but to fulfil."[311]
+
+"Lambs took not away the sins of the world, but I am the lamb which
+taketh away the sins."[312]
+
+"Moses[313] hath not led you out of captivity, and made you truly free."
+
+
+782
+
+... Then Jesus Christ comes to tell men that they have no other enemies
+but themselves; that it is their passions which keep them apart from
+God; that He comes to destroy these, and give them His grace, so as to
+make of them all one Holy Church; that He comes to bring back into this
+Church the heathen and Jews; that He comes to destroy the idols of the
+former and the superstition of the latter. To this all men are opposed,
+not only from the natural opposition of lust; but, above all, the kings
+of the earth, as had been foretold, join together to destroy this
+religion at its birth. (_Proph.: Quare fremuerunt gentes ... reges terrae
+... adversus Christum._)[314]
+
+All that is great on earth is united together; the learned, the wise,
+the kings. The first write; the second condemn; the last kill. And
+notwithstanding all these oppositions, these men, simple and weak,
+resist all these powers, subdue even these kings, these learned men and
+these sages, and remove idolatry from all the earth. And all this is
+done by the power which had foretold it.
+
+
+783
+
+Jesus Christ would not have the testimony of devils, nor of those who
+were not called, but of God and John the Baptist.
+
+
+784
+
+I consider Jesus Christ in all persons and in ourselves: Jesus Christ as
+a Father in His Father, Jesus Christ as a Brother in His Brethren, Jesus
+Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus
+Christ as Doctor and Priest in priests, Jesus Christ as Sovereign in
+princes, etc. For by His glory He is all that is great, being God; and
+by His mortal life He is all that is poor and abject. Therefore He has
+taken this unhappy condition, so that He could be in all persons, and
+the model of all conditions.
+
+
+785
+
+Jesus Christ is an obscurity (according to what the world calls
+obscurity), such that historians, writing only of important matters of
+states, have hardly noticed Him.
+
+
+786
+
+_On the fact that neither Josephus, nor Tacitus, nor other historians
+have spoken of Jesus Christ._--So far is this from telling against
+Christianity, that on the contrary it tells for it. For it is certain
+that Jesus Christ has existed; that His religion has made a great talk;
+and that these persons were not ignorant of it. Thus it is plain that
+they purposely concealed it, or that, if they did speak of it, their
+account has been suppressed or changed.
+
+
+787
+
+"I have reserved me seven thousand."[315] I love the worshippers unknown
+to the world and to the very prophets.
+
+
+788
+
+As Jesus Christ remained unknown among men, so His truth remains among
+common opinions without external difference. Thus the Eucharist among
+ordinary bread.
+
+
+789
+
+Jesus would not be slain without the forms of justice; for it is far
+more ignominious to die by justice than by an unjust sedition.
+
+
+790
+
+The false justice of Pilate only serves to make Jesus Christ suffer; for
+he causes Him to be scourged by his false justice, and afterwards puts
+Him to death. It would have been better to have put Him to death at
+once. Thus it is with the falsely just. They do good and evil works to
+please the world, and to show that they are not altogether of Jesus
+Christ; for they are ashamed of Him. And at last, under great temptation
+and on great occasions, they kill Him.
+
+
+791
+
+What man ever had more renown? The whole Jewish people foretell Him
+before His coming. The Gentile people worship Him after His coming. The
+two peoples, Gentile and Jewish, regard Him as their centre.
+
+And yet what man enjoys this renown less? Of thirty-three years, He
+lives thirty without appearing. For three years He passes as an
+impostor; the priests and the chief people reject Him; His friends and
+His nearest relatives despise Him. Finally, He dies, betrayed by one of
+His own disciples, denied by another, and abandoned by all.
+
+What part, then, has He in this renown? Never had man so much renown;
+never had man more ignominy. All that renown has served only for us, to
+render us capable of recognising Him; and He had none of it for Himself.
+
+
+792
+
+The infinite distance between body and mind is a symbol of the
+infinitely more infinite distance between mind and charity; for charity
+is supernatural.
+
+All the glory of greatness has no lustre for people who are in search of
+understanding.
+
+The greatness of clever men is invisible to kings, to the rich, to
+chiefs, and to all the worldly great.
+
+The greatness of wisdom, which is nothing if not of God, is invisible to
+the carnal-minded and to the clever. These are three orders differing in
+kind.
+
+Great geniuses have their power, their glory, their greatness, their
+victory, their lustre, and have no need of worldly greatness, with which
+they are not in keeping. They are seen, not by the eye, but by the mind;
+this is sufficient.
+
+The saints have their power, their glory, their victory, their lustre,
+and need no worldly or intellectual greatness, with which they have no
+affinity; for these neither add anything to them, nor take away anything
+from them. They are seen of God and the angels, and not of the body, nor
+of the curious mind. God is enough for them.
+
+Archimedes,[316] apart from his rank, would have the same veneration. He
+fought no battles for the eyes to feast upon; but he has given his
+discoveries to all men. Oh! how brilliant he was to the mind!
+
+Jesus Christ, without riches, and without any external exhibition of
+knowledge, is in His own order of holiness. He did not invent; He did
+not reign. But He was humble, patient, holy, holy to God, terrible to
+devils, without any sin. Oh! in what great pomp, and in what wonderful
+splendour, He is come to the eyes of the heart, which perceive wisdom!
+
+It would have been useless for Archimedes to have acted the prince in
+his books on geometry, although he was a prince.
+
+It would have been useless for our Lord Jesus Christ to come like a
+king, in order to shine forth in His kingdom of holiness. But He came
+there appropriately in the glory of His own order.
+
+It is most absurd to take offence at the lowliness of Jesus Christ, as
+if His lowliness were in the same order as the greatness which He came
+to manifest. If we consider this greatness in His life, in His passion,
+in His obscurity, in His death, in the choice of His disciples, in their
+desertion, in His secret resurrection, and the rest, we shall see it to
+be so immense, that we shall have no reason for being offended at a
+lowliness which is not of that order.
+
+But there are some who can only admire worldly greatness, as though
+there were no intellectual greatness; and others who only admire
+intellectual greatness, as though there were not infinitely higher
+things in wisdom.
+
+All bodies, the firmament, the stars, the earth and its kingdoms, are
+not equal to the lowest mind; for mind knows all these and itself; and
+these bodies nothing.
+
+All bodies together, and all minds together, and all their products, are
+not equal to the least feeling of charity. This is of an order
+infinitely more exalted.
+
+From all bodies together, we cannot obtain one little thought; this is
+impossible, and of another order. From all bodies and minds, we cannot
+produce a feeling of true charity; this is impossible, and of another
+and supernatural order.
+
+
+793
+
+Why did Jesus Christ not come in a visible manner, instead of obtaining
+testimony of Himself from preceding prophecies? Why did He cause Himself
+to be foretold in types?
+
+
+794
+
+If Jesus Christ had only come to sanctify, all Scripture and all things
+would tend to that end; and it would be quite easy to convince
+unbelievers. If Jesus Christ had only come to blind, all His conduct
+would be confused; and we would have no means of convincing unbelievers.
+But as He came _in sanctificationem et in scandalum_,[317] as Isaiah
+says, we cannot convince unbelievers, and they cannot convince us. But
+by this very fact we convince them; since we say that in His whole
+conduct there is no convincing proof on one side or the other.
+
+
+795
+
+Jesus Christ does not say that He is not of Nazareth, in order to leave
+the wicked in their blindness; nor that He is not Joseph's son.
+
+
+796
+
+_Proofs of Jesus Christ._--Jesus Christ said great things so simply,
+that it seems as though He had not thought them great; and yet so
+clearly that we easily see what He thought of them. This clearness,
+joined to this simplicity, is wonderful.
+
+
+797
+
+The style of the gospel is admirable in so many ways, and among the rest
+in hurling no invectives against the persecutors and enemies of Jesus
+Christ. For there is no such invective in any of the historians against
+Judas, Pilate, or any of the Jews.
+
+If this moderation of the writers of the Gospels had been assumed, as
+well as many other traits of so beautiful a character, and they had only
+assumed it to attract notice, even if they had not dared to draw
+attention to it themselves, they would not have failed to secure
+friends, who would have made such remarks to their advantage. But as
+they acted thus without pretence, and from wholly disinterested motives,
+they did not point it out to any one; and I believe that many such facts
+have not been noticed till now, which is evidence of the natural
+disinterestedness with which the thing has been done.
+
+
+798
+
+An artisan who speaks of wealth, a lawyer who speaks of war, of royalty,
+etc.; but the rich man rightly speaks of wealth, a king speaks
+indifferently of a great gift he has just made, and God rightly speaks
+of God.
+
+
+799
+
+Who has taught the evangelists the qualities of a perfectly heroic soul,
+that they paint it so perfectly in Jesus Christ? Why do they make Him
+weak in His agony? Do they not know how to paint a resolute death? Yes,
+for the same Saint Luke paints the death of Saint Stephen as braver than
+that of Jesus Christ.
+
+They make Him therefore capable of fear, before the necessity of dying
+has come, and then altogether brave.
+
+But when they make Him so troubled, it is when He afflicts Himself; and
+when men afflict Him, He is altogether strong.
+
+
+800
+
+_Proof of Jesus Christ._--The supposition that the apostles were
+impostors is very absurd. Let us think it out. Let us imagine those
+twelve men, assembled after the death of Jesus Christ, plotting to say
+that He was risen. By this they attack all the powers. The heart of man
+is strangely inclined to fickleness, to change, to promises, to gain.
+However little any of them might have been led astray by all these
+attractions, nay more, by the fear of prisons, tortures, and death, they
+were lost. Let us follow up this thought.
+
+
+801
+
+The apostles were either deceived or deceivers. Either supposition has
+difficulties; for it is not possible to mistake a man raised from the
+dead ...
+
+While Jesus Christ was with them, He could sustain them. But, after
+that, if He did not appear to them, who inspired them to act?
+
+
+
+
+SECTION XIII
+
+THE MIRACLES
+
+
+802
+
+_The beginning._--Miracles enable us to judge of doctrine, and doctrine
+enables us to judge of miracles.
+
+There are false miracles and true. There must be a distinction, in order
+to know them; otherwise they would be useless. Now they are not useless;
+on the contrary, they are fundamental. Now the rule which is given to us
+must be such, that it does not destroy the proof which the true miracles
+give of the truth, which is the chief end of the miracles.
+
+Moses has given two rules: that the prediction does not come to pass
+(Deut. xviii), and that they do not lead to idolatry (Deut. xiii); and
+Jesus Christ[318] one.
+
+If doctrine regulates miracles, miracles are useless for doctrine.
+
+If miracles regulate....
+
+_Objection to the rule._--The distinction of the times. One rule during
+the time of Moses, another at present.
+
+
+803
+
+_Miracle._--It is an effect, which exceeds the natural power of the
+means which are employed for it; and what is not a miracle is an effect,
+which does not exceed the natural power of the means which are employed
+for it. Thus, those who heal by invocation of the devil do not work a
+miracle; for that does not exceed the natural power of the devil.
+But ...
+
+
+804
+
+The two fundamentals; one inward, the other outward; grace and miracles;
+both supernatural.
+
+
+805
+
+Miracles and truth are necessary, because it is necessary to convince
+the entire man, in body and soul.
+
+
+806
+
+In all times, either men have spoken of the true God, or the true God
+has spoken to men.
+
+
+807
+
+Jesus Christ has verified that He was the Messiah, never in verifying
+His doctrine by Scripture and the prophecies, but always by His
+miracles.
+
+He proves by a miracle that He remits sins.
+
+Rejoice not in your miracles, said Jesus Christ, but because your names
+are written in heaven.[319]
+
+If they believe not Moses, neither will they believe one risen from the
+dead.
+
+Nicodemus recognises by His miracles that His teaching is of God.
+_Scimus quia venisti a Deo magister; nemo enim potest haec signa facere
+quae tu facis nisi Deus fuerit cum eo._[320] He does not judge of the
+miracles by the teaching, but of the teaching by the miracles.
+
+The Jews had a doctrine of God as we have one of Jesus Christ, and
+confirmed by miracles. They were forbidden to believe every worker of
+miracles; and they were further commanded to have recourse to the chief
+priests, and to rely on them.
+
+And thus, in regard to their prophets, they had all those reasons which
+we have for refusing to believe the workers of miracles.
+
+And yet they were very sinful in rejecting the prophets, and Jesus
+Christ, because of their miracles; and they would not have been
+culpable, if they had not seen the miracles. _Nisi fecissem ... peccatum
+non haberent._[321] Therefore all belief rests upon miracles.
+
+Prophecy is not called miracle; as Saint John speaks of the first
+miracle in Cana, and then of what Jesus Christ says to the woman of
+Samaria, when He reveals to her all her hidden life. Then He heals the
+centurion's son; and Saint John calls this "the second miracle."[322]
+
+
+808
+
+The combinations of miracles.
+
+
+809
+
+The second miracle can suppose the first, but the first cannot suppose
+the second.
+
+
+810
+
+Had it not been for the miracles, there would have been no sin in not
+believing in Jesus Christ.
+
+
+811
+
+I should not be a Christian, but for the miracles, said Saint Augustine.
+
+
+812
+
+_Miracles._--How I hate those who make men doubt of miracles!
+Montaigne[323] speaks of them as he should in two places. In one, we see
+how careful he is; and yet, in the other, he believes, and makes sport
+of unbelievers.
+
+However it may be, the Church is without proofs if they are right.
+
+
+813
+
+Montaigne against miracles.
+
+Montaigne for miracles.
+
+
+814
+
+It is not possible to have a reasonable belief against miracles.
+
+
+815
+
+Unbelievers the most credulous. They believe the miracles of Vespasian,
+in order not to believe those of Moses.
+
+
+816
+
+_Title: How it happens that men believe so many liars, who say that they
+have seen miracles, and do not believe any of those who say that they
+have secrets to make men immortal, or restore youth to them._--Having
+considered how it happens that so great credence is given to so many
+impostors, who say they have remedies, often to the length of men
+putting their lives into their hands, it has appeared to me that the
+true cause is that there are true remedies. For it would not be possible
+that there should be so many false remedies, and that so much faith
+should be placed in them, if there were none true. If there had never
+been any remedy for any ill, and all ills had been incurable, it is
+impossible that men should have imagined that they could give remedies,
+and still more impossible that so many others should have believed those
+who boasted of having remedies; in the same way as did a man boast of
+preventing death, no one would believe him, because there is no example
+of this. But as there were a number of remedies found to be true by the
+very knowledge of the greatest men, the belief of men is thereby
+induced; and, this being known to be possible, it has been therefore
+concluded that it was. For people commonly reason thus: "A thing is
+possible, therefore it is"; because the thing cannot be denied
+generally, since there are particular effects which are true, the
+people, who cannot distinguish which among these particular effects are
+true, believe them all. In the same way, the reason why so many false
+effects are credited to the moon, is that there are some true, as the
+tide.
+
+It is the same with prophecies, miracles, divination by dreams,
+sorceries, etc. For if there had been nothing true in all this, men
+would have believed nothing of them; and thus, instead of concluding
+that there are no true miracles because there are so many false, we
+must, on the contrary, say that there certainly are true miracles, since
+there are false, and that there are false miracles only because some are
+true. We must reason in the same way about religion; for it would not be
+possible that men should have imagined so many false religions, if there
+had not been a true one. The objection to this is that savages have a
+religion; but the answer is that they have heard the true spoken of, as
+appears by the deluge, circumcision, the cross of Saint Andrew, etc.
+
+
+817
+
+Having considered how it comes that there are so many false miracles,
+false revelations, sorceries, etc., it has seemed to me that the true
+cause is that there are some true; for it would not be possible that
+there should be so many false miracles, if there were none true, nor so
+many false revelations, if there were none true, nor so many false
+religions, if there were not one true. For if there had never been all
+this, it is almost impossible that men should have imagined it, and
+still more impossible that so many others should have believed it. But
+as there have been very great things true, and as they have been
+believed by great men, this impression has been the cause that nearly
+everybody is rendered capable of believing also the false. And thus,
+instead of concluding that there are no true miracles, since there are
+so many false, it must be said, on the contrary, that there are true
+miracles, since there are so many false; and that there are false ones
+only because there are true; and that in the same way there are false
+religions because there is one true.--Objection to this: savages have a
+religion. But this is because they have heard the true spoken of, as
+appears by the cross of Saint Andrew, the deluge, circumcision,
+etc.--This arises from the fact that the human mind, finding itself
+inclined to that side by the truth, becomes thereby susceptible of all
+the falsehoods of this ...
+
+
+818
+
+Jeremiah xxiii, 32. The _miracles_ of the false prophets. In the Hebrew
+and Vatable[324] they are the _tricks_.
+
+_Miracle_ does not always signify miracle. I Sam. xiv, 15; _miracle_
+signifies _fear_, and is so in the Hebrew. The same evidently in Job
+xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv, 12. _Portentum_
+signifies _simulacrum_, Jeremiah l, 38; and it is so in the Hebrew and
+Vatable. Isaiah viii, 18. Jesus Christ says that He and His will be in
+_miracles_.
+
+
+819
+
+If the devil favoured the doctrine which destroys him, he would be
+divided against himself, as Jesus Christ said. If God favoured the
+doctrine which destroys the Church, He would be divided against Himself.
+_Omne regnum divisum._[325] For Jesus Christ wrought against the devil,
+and destroyed his power over the heart, of which exorcism is the
+symbolisation, in order to establish the kingdom of God. And thus He
+adds, _Si in digito Dei ... regnum Dei ad vos_.[326]
+
+
+820
+
+There is a great difference between tempting and leading into error. God
+tempts, but He does not lead into error. To tempt is to afford
+opportunities, which impose no necessity; if men do not love God, they
+will do a certain thing. To lead into error is to place a man under the
+necessity of inferring and following out what is untrue.
+
+
+821
+
+Abraham and Gideon are above revelation. The Jews blinded themselves in
+judging of miracles by the Scripture. God has never abandoned His true
+worshippers.
+
+I prefer to follow Jesus Christ than any other, because He has miracle,
+prophecy, doctrine, perpetuity, etc.
+
+The Donatists. No miracle which obliges them to say it is the devil.
+
+The more we particularise God, Jesus Christ, the Church ...
+
+
+822
+
+If there were no false miracles, there would be certainty. If there were
+no rule to judge of them, miracles would be useless, and there would be
+no reason for believing.
+
+Now there is, humanly speaking, no human certainty, but we have reason.
+
+
+823
+
+Either God has confounded the false miracles, or He has foretold them;
+and in both ways He has raised Himself above what is supernatural with
+respect to us, and has raised us to it.
+
+
+824
+
+Miracles serve not to convert, but to condemn. (Q. 113, A. 10, _Ad._
+2.)[327]
+
+
+825
+
+_Reasons why we do not believe._
+
+John xii, 37. _Cum autem tanta signa fecisset, non credebant in eum, ut
+sermo Isayae impleretur. Excaecavit_, etc.
+
+_Haec dixit Isaias, quando vidit gloriam ejus et locutus est de eo._
+
+_Judaei signa petunt et Graeci sapientiam quaerunt, nos autem Jesum
+crucifixum. Sed plenum signis, sed plenum sapientia; vos autem Christum
+non crucifixum et religionem sine miraculis et sine sapientia._[328]
+
+What makes us not believe in the true miracles, is want of love. John:
+_Sed vos non creditis, quia non estis ex ovibus._[329] What makes us
+believe the false is want of love. II Thess. ii.
+
+The foundation of religion. It is the miracles. What then? Does God
+speak against miracles, against the foundations of the faith which we
+have in Him?
+
+If there is a God, faith in God must exist on earth. Now the miracles of
+Jesus Christ are not foretold by Antichrist, but the miracles of
+Antichrist are foretold by Jesus Christ. And so if Jesus Christ were not
+the Messiah, He would have indeed led into error. When Jesus Christ
+foretold the miracles of Antichrist, did He think of destroying faith in
+His own miracles?
+
+Moses foretold Jesus Christ, and bade to follow Him. Jesus Christ
+foretold Antichrist, and forbade to follow him.
+
+It was impossible that in the time of Moses men should keep their faith
+for Antichrist, who was unknown to them. But it is quite easy, in the
+time of Antichrist, to believe in Jesus Christ, already known.
+
+There is no reason for believing in Antichrist, which there is not for
+believing in Jesus Christ. But there are reasons for believing in Jesus
+Christ, which there are not for believing in the other.
+
+
+826
+
+Judges xiii, 23: "If the Lord were pleased to kill us, He would not have
+shewed us all these things."
+
+Hezekiah, Sennacherib.
+
+Jeremiah. Hananiah, the false prophet, dies in seven months.
+
+2 Macc. iii. The temple, ready for pillage, miraculously succoured.--2
+Macc. xv.
+
+1 Kings xvii. The widow to Elijah, who had restored her son, "By this I
+know that thy words are true."
+
+1 Kings xviii. Elijah with the prophets of Baal.
+
+In the dispute concerning the true God and the truth of religion, there
+has never happened any miracle on the side of error, and not of truth.
+
+
+827
+
+_Opposition._--Abel, Cain; Moses, the Magicians; Elijah, the false
+prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ,
+the Pharisees; St. Paul, Bar-jesus; the Apostles, the Exorcists;
+Christians, unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.
+
+
+828
+
+Jesus Christ says that the Scriptures testify of Him. But He does not
+point out in what respect.
+
+Even the prophecies could not prove Jesus Christ during His life; and
+so, men would not have been culpable for not believing in Him before His
+death, had the miracles not sufficed without doctrine. Now those who did
+not believe in Him, when He was still alive, were sinners, as He said
+Himself, and without excuse. Therefore they must have had proof beyond
+doubt, which they resisted. Now, they had not the prophecies, but only
+the miracles. Therefore the latter suffice, when the doctrine is not
+inconsistent with them; and they ought to be believed.
+
+John vii, 40. _Dispute among the Jews as among the Christians of
+to-day._ Some believed in Jesus Christ; others believed Him not, because
+of the prophecies which said that He should be born in Bethlehem. They
+should have considered more carefully whether He was not. For His
+miracles being convincing, they should have been quite sure of these
+supposed contradictions of His teaching to Scripture; and this obscurity
+did not excuse, but blinded them. Thus those who refuse to believe in
+the miracles in the present day on account of a supposed contradiction,
+which is unreal, are not excused.
+
+The Pharisees said to the people, who believed in Him, because of His
+miracles: "This people who knoweth not the law are cursed. But have any
+of the rulers or of the Pharisees believed on him? For we know that out
+of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge
+any man before it hear him, [and specially, such a man who works such
+miracles]?"
+
+
+829
+
+The prophecies were ambiguous; they are no longer so.
+
+
+830
+
+The five propositions were ambiguous; they are no longer so.
+
+
+831
+
+Miracles are no longer necessary, because we have had them already. But
+when tradition is no longer minded; when the Pope alone is offered to
+us; when he has been imposed upon; and when the true source of truth,
+which is tradition, is thus excluded; and the Pope, who is its guardian,
+is biased; the truth is no longer free to appear. Then, as men speak no
+longer of truth, truth itself must speak to men. This is what happened
+in the time of Arius. (Miracles under Diocletian and under Arius.)
+
+
+832
+
+_Miracle._--The people concluded this of themselves; but if the reason
+of it must be given to you ...
+
+It is unfortunate to be in exception to the rule. The same must be
+strict, and opposed to exception. But yet, as it is certain that there
+are exceptions to a rule, our judgment must though strict, be just.
+
+
+833
+
+John vi, 26: _Non quia vidisti signum, sed quia saturati estis._
+
+Those who follow Jesus Christ because of His miracles honour His power
+in all the miracles which it produces. But those who, making profession
+to follow Him because of His miracles, follow Him in fact only because
+He comforts them and satisfies them with worldly blessings, discredit
+His miracles, when they are opposed to their own comforts.
+
+John ix: _Non est hic homo a Deo, quia sabbatum non custodit. Alii:
+Quomodo potest homo peccator haec signa facere?_
+
+Which is the most clear?
+
+This house is not of God; for they do not there believe that the five
+propositions are in Jansenius. Others: This house is of God; for in it
+there are wrought strange miracles.
+
+Which is the most clear?
+
+_Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non
+poterat facere quidquam._[330]
+
+
+834
+
+In the Old Testament, when they will turn you from God. In the New, when
+they will turn you from Jesus Christ. These are the occasions for
+excluding particular miracles from belief. No others need be excluded.
+
+Does it therefore follow that they would have the right to exclude all
+the prophets who came to them? No; they would have sinned in not
+excluding those who denied God, and would have sinned in excluding those
+who did not deny God.
+
+So soon, then, as we see a miracle, we must either assent to it, or have
+striking proofs to the contrary. We must see if it denies a God, or
+Jesus Christ, or the Church.
+
+
+835
+
+There is a great difference between not being for Jesus Christ and
+saying so, and not being for Jesus Christ and pretending to be so. The
+one party can do miracles, not the others. For it is clear of the one
+party, that they are opposed to the truth, but not of the others; and
+thus miracles are clearer.
+
+
+836
+
+That we must love one God only is a thing so evident, that it does not
+require miracles to prove it.
+
+
+837
+
+Jesus Christ performed miracles, then the apostles, and the first saints
+in great number; because the prophecies not being yet accomplished, but
+in the process of being accomplished by them, the miracles alone bore
+witness to them. It was foretold that the Messiah should convert the
+nations. How could this prophecy be fulfilled without the conversion of
+the nations? And how could the nations be converted to the Messiah, if
+they did not see this final effect of the prophecies which prove Him?
+Therefore, till He had died, risen again, and converted the nations, all
+was not accomplished; and so miracles were needed during all this time.
+Now they are no longer needed against the Jews; for the accomplished
+prophecies constitute a lasting miracle.
+
+
+838
+
+"Though ye believe not Me, believe at least the works."[331] He refers
+them, as it were, to the strongest proof.
+
+It had been told to the Jews, as well as to Christians, that they should
+not always believe the prophets; but yet the Pharisees and Scribes are
+greatly concerned about His miracles, and try to show that they are
+false, or wrought by the devil. For they must needs be convinced, if
+they acknowledge that they are of God.
+
+At the present day we are not troubled to make this distinction. Still
+it is very easy to do: those who deny neither God nor Jesus Christ do no
+miracles which are not certain. _Nemo facit virtutem in nomine meo, et
+cito possit de me male loqui._[332]
+
+But we have not to draw this distinction. Here is a sacred relic.[333]
+Here is a thorn from the crown of the Saviour of the world, over whom
+the prince of this world has no power, which works miracles by the
+peculiar power of the blood shed for us. Now God Himself chooses this
+house in order to display conspiciously therein His power.
+
+These are not men who do miracles by an unknown and doubtful virtue,
+which makes a decision difficult for us. It is God Himself. It is the
+instrument of the Passion of His only Son, who, being in many places,
+chooses this, and makes men come from all quarters there to receive
+these miraculous alleviations in their weaknesses.
+
+
+839
+
+The Church has three kinds of enemies: the Jews, who have never been of
+her body; the heretics, who have withdrawn from it; and the evil
+Christians, who rend her from within.
+
+These three kinds of different adversaries usually attack her in
+different ways. But here they attack her in one and the same way. As
+they are all without miracles, and as the Church has always had miracles
+against them, they have all had the same interest in evading them; and
+they all make use of this excuse, that doctrine must not be judged by
+miracles, but miracles by doctrine. There were two parties among those
+who heard Jesus Christ: those who followed His teaching on account of
+His miracles; others who said.... There were two parties in the time of
+Calvin.... There are now the Jesuits, etc.
+
+
+840
+
+Miracles furnish the test in matters of doubt, between Jews and
+heathens, Jews and Christians, Catholics and heretics, the slandered and
+slanderers, between the two crosses.
+
+But miracles would be useless to heretics; for the Church, authorised by
+miracles which have already obtained belief, tells us that they have not
+the true faith. There is no doubt that they are not in it, since the
+first miracles of the Church exclude belief of theirs. Thus there is
+miracle against miracle, both the first and greatest being on the side
+of the Church.
+
+These nuns,[334] astonished at what is said, that they are in the way of
+perdition; that their confessors are leading them to Geneva; that they
+suggest to them that Jesus Christ is not in the Eucharist, nor on the
+right hand of the Father; know that all this is false, and therefore
+offer themselves to God in this state. _Vide si via iniquitatis in me
+est._[335] What happens thereupon? This place, which is said to be the
+temple of the devil, God makes His own temple. It is said that the
+children must be taken away from it. God heals them there. It is said
+that it is the arsenal of hell. God makes of it the sanctuary of His
+grace. Lastly, they are threatened with all the fury and vengeance of
+heaven; and God overwhelms them with favours. A man would need to have
+lost his senses to conclude from this that they are therefore in the way
+of perdition.
+
+(We have without doubt the same signs as Saint Athanasius.)
+
+
+841
+
+_Si tu es Christus, dic nobis.[336]
+
+Opera quae ego facio in nomine patris mei, haec testimonium perhibent de
+me. Sed vos non creditis quia non estis ex ovibus meis. Oves meoe vocem
+meam audiunt._[337]
+
+John vi, 30. _Quod ergo tu facis signum ut videamus et credamus
+tibi?--Non dicunt: Quam doctrinam praedicas?
+
+Nemo potest facere signa quae tu facis nisi Deus._[338]
+
+2 Macc. xiv, 15. _Deus qui signis evidentibus suam portionem protegit.
+
+Volumus signum videre de coelo, tentantes eum._ Luke xi, 16.
+
+_Generatio prava signum quaerit; et non dabitur.[339]
+
+Et ingemiscens ait: Quid generatio ista signum quaerit?_ (Mark viii, 12.)
+They asked a sign with an evil intention.
+
+_Et non poterat facere._[340] And yet he promises them the sign of
+Jonah, the great and wonderful miracle of his resurrection.
+
+_Nisi videritis, non creditis._[341] He does not blame them for not
+believing unless there are miracles, but for not believing unless they
+are themselves spectators of them.
+
+Antichrist _in signis mendacibus_, says Saint Paul, 2 Thess. ii.
+
+_Secundum operationem Satanae, in seductione iis qui pereunt eo quod
+charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis
+Deus optationes erroris ut credant mendacio._
+
+As in the passage of Moses: _Tentat enim vos Deus, utrum diligatis
+eum.[342]
+
+Ecce praedixi vobis: vos ergo videte._[343]
+
+
+842
+
+Here is not the country of truth. She wanders unknown amongst men. God
+has covered her with a veil, which leaves her unrecognised by those who
+do not hear her voice. Room is opened for blasphemy, even against the
+truths that are at least very likely. If the truths of the Gospel are
+published, the contrary is published too, and the questions are
+obscured, so that the people cannot distinguish. And they ask, "What
+have you to make you believed rather than others? What sign do you give?
+You have only words, and so have we. If you had miracles, good and
+well." That doctrine ought to be supported by miracles is a truth, which
+they misuse in order to revile doctrine. And if miracles happen, it is
+said that miracles are not enough without doctrine; and this is another
+truth, which they misuse in order to revile miracles.
+
+Jesus Christ cured the man born blind, and performed a number of
+miracles on the Sabbath day. In this way He blinded the Pharisees, who
+said that miracles must be judged by doctrine.
+
+"We have Moses: but, as for this fellow, we know not from whence he
+is."[344] It is wonderful that you know not whence He is, and yet He
+does such miracles.
+
+Jesus Christ spoke neither against God, nor against Moses.
+
+Antichrist and the false prophets, foretold by both Testaments, will
+speak openly against God and against Jesus Christ. Who is not hidden ...
+God would not allow him, who would be a secret enemy, to do miracles
+openly.
+
+In a public dispute where the two parties profess to be for God, for
+Jesus Christ, for the Church, miracles have never been on the side of
+the false Christians, and the other side has never been without a
+miracle.
+
+"He hath a devil." John x, 21. And others said, "Can a devil open the
+eyes of the blind?"
+
+The proofs which Jesus Christ and the apostles draw from Scripture are
+not conclusive; for they say only that Moses foretold that a prophet
+should come. But they do not thereby prove that this is He; and that is
+the whole question. These passages therefore serve only to show that
+they are not contrary to Scripture, and that there appears no
+inconsistency, but not that there is agreement. Now this is enough,
+namely, exclusion of inconsistency, along with miracles.
+
+There is a mutual duty between God and men. We must pardon Him this
+saying: Quid debui?[345] "Accuse me," said God in Isaiah.
+
+"God must fulfil His promises," etc.
+
+Men owe it to God to accept the religion which He sends. God owes it to
+men not to lead them into error. Now, they would be led into error, if
+the workers of miracles announced a doctrine which should not appear
+evidently false to the light of common sense, and if a greater worker of
+miracles had not already warned men not to believe them.
+
+Thus, if there were divisions in the Church, and the Arians, for
+example, who declared themselves founded on Scripture just as the
+Catholics, had done miracles, and not the Catholics, men should have
+been led into error.
+
+For, as a man, who announces to us the secrets of God, is not worthy to
+be believed on his private authority, and that is why the ungodly doubt
+him; so when a man, as a token of the communion which he has with God,
+raises the dead, foretells the future, removes the seas, heals the sick,
+there is none so wicked as not to bow to him, and the incredulity of
+Pharaoh and the Pharisees is the effect of a supernatural obduracy.
+
+When, therefore, we see miracles and a doctrine not suspicious, both on
+one side, there is no difficulty. But when we see miracles and
+suspicious doctrine on the same side, we must then see which is the
+clearest. Jesus Christ was suspected.
+
+Bar-jesus blinded.[346] The power of God surpasses that of His enemies.
+
+The Jewish exorcists[347] beaten by the devils, saying, "Jesus I know,
+and Paul I know; but who are ye?"
+
+Miracles are for doctrine, and not doctrine for miracles.
+
+If the miracles are true, shall we be able to persuade men of all
+doctrine? No; for this will not come to pass. _Si angelus_[348]....
+
+Rule: we must judge of doctrine by miracles; we must judge of miracles
+by doctrine. All this is true, but contains no contradiction.
+
+For we must distinguish the times.
+
+How glad you are to know the general rules, thinking thereby to set up
+dissension, and render all useless! We shall prevent you, my father;
+truth is one and constant.
+
+It is impossible, from the duty of God to men, that a man, hiding his
+evil teaching, and only showing the good, saying that he conforms to God
+and the Church, should do miracles so as to instil insensibly a false
+and subtle doctrine. This cannot happen.
+
+And still less, that God, who knows the heart, should perform miracles
+in favour of such a one.
+
+
+843
+
+The three marks of religion: perpetuity, a good life, miracles. They
+destroy perpetuity by their doctrine of probability; a good life by
+their morals; miracles by destroying either their truth or the
+conclusions to be drawn from them.
+
+If we believe them, the Church will have nothing to do with perpetuity,
+holiness, and miracles. The heretics deny them, or deny the conclusions
+to be drawn from them; they do the same. But one would need to have no
+sincerity in order to deny them, or again to lose one's senses in order
+to deny the conclusions to be drawn from them.
+
+Nobody has ever suffered martyrdom for the miracles which he says he has
+seen; for the folly of men goes perhaps to the length of martyrdom, for
+those which the Turks believe by tradition, but not for those which they
+have seen.
+
+
+844
+
+The heretics have always attacked these three marks, which they have
+not.
+
+
+845
+
+_First objection_: "An angel from heaven.[349] We must not judge of
+truth by miracles, but of miracles by truth. Therefore the miracles are
+useless."
+
+Now they are of use, and they must not be in opposition to the truth.
+Therefore what Father Lingende[350] has said, that "God will not permit
+that a miracle may lead into error...."
+
+When there shall be a controversy in the same Church, miracle will
+decide.
+
+_Second objection_: "But Antichrist will do miracles."
+
+The magicians of Pharaoh did not entice to error. Thus we cannot say to
+Jesus respecting Antichrist, "You have led me into error." For
+Antichrist will do them against Jesus Christ, and so they cannot lead
+into error. Either God will not permit false miracles, or He will
+procure greater.
+
+[Jesus Christ has existed since the beginning of the world: this is more
+impressive than all the miracles of Antichrist.]
+
+If in the same Church there should happen a miracle on the side of those
+in error, men would be led into error. Schism is visible; a miracle is
+visible. But schism is more a sign of error than a miracle is a sign of
+truth. Therefore a miracle cannot lead into error.
+
+But apart from schism, error is not so obvious as a miracle is obvious.
+Therefore a miracle could lead into error.
+
+_Ubi est Deus tuus?_[351] Miracles show Him, and are a light.
+
+
+846
+
+One of the anthems for Vespers at Christmas: _Exortum est in tenebris
+lumen rectis corde._[352]
+
+
+847
+
+If the compassion of God is so great that He instructs us to our
+benefit, even when He hides Himself, what light ought we not to expect
+from Him when He reveals Himself?
+
+
+848
+
+Will _Est et non est_ be received in faith itself as well as in
+miracles? And if it is inseparable in the others ...
+
+When Saint Xavier[353] works miracles.--[Saint Hilary. "Ye wretches, who
+oblige us to speak of miracles."]
+
+Unjust judges, make not your own laws on the moment; judge by those
+which are established, and by yourselves. _Vae qui conditis leges
+iniquas._[354]
+
+Miracles endless, false.
+
+In order to weaken your adversaries, you disarm the whole Church.
+
+If they say that our salvation depends upon God, they are "heretics." If
+they say that they are obedient to the Pope, that is "hypocrisy." If
+they are ready to subscribe to all the articles, that is not enough. If
+they say that a man must not be killed for an apple, "they attack the
+morality of Catholics." If miracles are done among them, it is not a
+sign of holiness, and is, on the contrary, a symptom of heresy.
+
+This way in which the Church has existed is that truth has been without
+dispute, or, if it has been contested, there has been the Pope, or,
+failing him, there has been the Church.
+
+
+849
+
+The five propositions[355] condemned, but no miracle; for the truth was
+not attacked. But the Sorbonne ... but the bull....
+
+It is impossible that those who love God with all their heart should
+fail to recognise the Church; so evident is she.--It is impossible that
+those who do not love God should be convinced of the Church.
+
+Miracles have such influence that it was necessary that God should warn
+men not to believe in them in opposition to Him, all clear as it is that
+there is a God. Without this they would have been able to disturb men.
+
+And thus so far from these passages, Deut. xiii, making against the
+authority of the miracles, nothing more indicates their influence. And
+the same in respect of Antichrist. "To seduce, if it were possible, even
+the elect."[356]
+
+
+850
+
+The history of the man born blind.
+
+What says Saint Paul? Does he continually speak of the evidence of the
+prophecies? No, but of his own miracle. What says Jesus Christ? Does He
+speak of the evidence of the prophecies? No; His death had not fulfilled
+them. But He says, _Si non fecissem_.[357] Believe the works.
+
+Two supernatural foundations of our wholly supernatural religion; one
+visible, the other invisible; miracles with grace, miracles without
+grace.
+
+The synagogue, which had been treated with love as a type of the Church,
+and with hatred, because it was only the type, has been restored, being
+on the point of falling when it was well with God, and thus a type.
+
+Miracles prove the power which God has over hearts, by that which He
+exercises over bodies.
+
+The Church has never approved a miracle among heretics.
+
+Miracles a support of religion: they have been the test of Jews; they
+have been the test of Christians, saints, innocents, and true believers.
+
+A miracle among schismatics is not so much to be feared; for schism,
+which is more obvious than a miracle, visibly indicates their error. But
+when there is no schism, and error is in question, miracle decides.
+
+_Si non fecissem quae alius non fecit._ The wretches who have obliged us
+to speak of miracles.
+
+Abraham and Gideon confirm faith by miracles.
+
+Judith. God speaks at last in their greatest oppression.
+
+If the cooling of love leaves the Church almost without believers,
+miracles will rouse them. This is one of the last effects of grace.
+
+If one miracle were wrought among the Jesuits!
+
+When a miracle disappoints the expectation of those in whose presence it
+happens, and there is a disproportion between the state of their faith
+and the instrument of the miracle, it ought then to induce them to
+change. But with you it is otherwise. There would be as much reason in
+saying that, if the Eucharist raised a dead man, it would be necessary
+for one to turn a Calvinist rather than remain a Catholic. But when it
+crowns the expectation, and those, who hoped that God would bless the
+remedies, see themselves healed without remedies ...
+
+_The ungodly._--No sign has ever happened on the part of the devil
+without a stronger sign on the part of God, or even without it having
+been foretold that such would happen.
+
+
+851
+
+Unjust persecutors of those whom God visibly protects. If they reproach
+you with your excesses, "they speak as the heretics." If they say that
+the grace of Jesus Christ distinguishes us, "they are heretics." If they
+do miracles, "it is the mark of their heresy."
+
+Ezekiel.--They say: These are the people of God who speak thus.
+
+It is said, "Believe in the Church";[358] but it is not said, "Believe
+in miracles"; because the last is natural, and not the first. The one
+had need of a precept, not the other. Hezekiah.
+
+The synagogue was only a type, and thus it did not perish; and it was
+only a type, and so it is decayed. It was a type which contained the
+truth, and thus it has lasted until it no longer contained the truth.
+
+My reverend father, all this happened in types. Other religions perish;
+this one perishes not.
+
+Miracles are more important than you think. They have served for the
+foundation, and will serve for the continuation of the Church till
+Antichrist, till the end.
+
+The two witnesses.
+
+In the Old Testament and the New, miracles are performed in connection
+with types. Salvation, or a useless thing, if not to show that we must
+submit to the Scriptures: type of the sacrament.
+
+
+852
+
+[We must judge soberly of divine ordinances, my father.
+
+Saint Paul in the isle of Malta.]
+
+
+853
+
+The hardness of the Jesuits, then, surpasses that of the Jews, since
+those refused to believe Jesus Christ innocent only because they doubted
+if His miracles were of God. Whereas the Jesuits, though unable to doubt
+that the miracles of Port-Royal are of God, do not cease to doubt still
+the innocence of that house.
+
+
+854
+
+I suppose that men believe miracles. You corrupt religion either in
+favour of your friends, or against your enemies. You arrange it at your
+will.
+
+
+855
+
+_On the miracle._--As God has made no family more happy, let it also be
+the case that He find none more thankful.
+
+
+
+
+SECTION XIV
+
+APPENDIX: POLEMICAL FRAGMENTS
+
+
+856
+
+_Clearness, obscurity._--There would be too great darkness, if truth had
+not visible signs. This is a wonderful one, that it has always been
+preserved in one Church and one visible assembly [of men]. There would
+be too great clearness, if there were only one opinion in this Church.
+But in order to recognise what is true, one has only to look at what has
+always existed; for it is certain that truth has always existed, and
+that nothing false has always existed.
+
+
+857
+
+The history of the Church ought properly to be called the history of
+truth.
+
+
+858
+
+There is a pleasure in being in a ship beaten about by a storm, when we
+are sure that it will not founder. The persecutions which harass the
+Church are of this nature.
+
+
+859
+
+In addition to so many other signs of piety, they[359] are also
+persecuted, which is the best sign of piety.
+
+
+860
+
+The Church is in an excellent state, when it is sustained by God only.
+
+
+861
+
+The Church has always been attacked by opposite errors, but perhaps
+never at the same time, as now. And if she suffer more because of the
+multiplicity of errors, she derives this advantage from it, that they
+destroy each other.
+
+She complains of both, but far more of the Calvinists, because of the
+schism.
+
+It is certain that many of the two opposite sects are deceived. They
+must be disillusioned.
+
+Faith embraces many truths which seem to contradict each other. _There
+is a time to laugh, and a time to weep_,[360] etc. _Responde. Ne
+respondeas_,[361] etc.
+
+The source of this is the union of the two natures in Jesus Christ; and
+also the two worlds (the creation of a new heaven and a new earth; a new
+life and a new death; all things double, and the same names remaining);
+and finally the two natures that are in the righteous, (for they are the
+two worlds, and a member and image of Jesus Christ. And thus all the
+names suit them: righteous, yet sinners; dead, yet living; living, yet
+dead; elect, yet outcast, etc.).
+
+There are then a great number of truths, both of faith and of morality,
+which seem contradictory, and which all hold good together in a
+wonderful system. The source of all heresies is the exclusion of some of
+these truths; and the source of all the objections which the heretics
+make against us is the ignorance of some of our truths. And it generally
+happens that, unable to conceive the connection of two opposite truths,
+and believing that the admission of one involves the exclusion of the
+other, they adhere to the one, exclude the other, and think of us as
+opposed to them. Now exclusion is the cause of their heresy; and
+ignorance that we hold the other truth causes their objections.
+
+1st example: Jesus Christ is God and man. The Arians, unable to
+reconcile these things, which they believe incompatible, say that He is
+man; in this they are Catholics. But they deny that He is God; in this
+they are heretics. They allege that we deny His humanity; in this they
+are ignorant.
+
+2nd example: On the subject of the Holy Sacrament. We believe that, the
+substance of the bread being changed, and being consubstantial with that
+of the body of our Lord, Jesus Christ is therein really present. That is
+one truth. Another is that this Sacrament is also a type of the cross
+and of glory, and a commemoration of the two. That is the Catholic
+faith, which comprehends these two truths which seem opposed.
+
+The heresy of to-day, not conceiving that this Sacrament contains at the
+same time both the presence of Jesus Christ and a type of Him, and that
+it is a sacrifice and a commemoration of a sacrifice, believes that
+neither of these truths can be admitted without excluding the other for
+this reason.
+
+They fasten to this point alone, that this Sacrament is typical; and in
+this they are not heretics. They think that we exclude this truth; hence
+it comes that they raise so many objections to us out of the passages of
+the Fathers which assert it. Finally, they deny the presence; and in
+this they are heretics.
+
+3rd example: Indulgences.
+
+The shortest way, therefore, to prevent heresies is to instruct in all
+truths; and the surest way to refute them is to declare them all. For
+what will the heretics say?
+
+In order to know whether an opinion is a Father's ...
+
+
+862
+
+All err the more dangerously, as they each follow a truth. Their fault
+is not in following a falsehood, but in not following another truth.
+
+
+863
+
+Truth is so obscure in these times, and falsehood so established, that
+unless we love the truth, we cannot know it.
+
+
+864
+
+If there is ever a time in which we must make profession of two opposite
+truths, it is when we are reproached for omitting one. Therefore the
+Jesuits and Jansenists are wrong in concealing them, but the Jansenists
+more so, for the Jesuits have better made profession of the two.
+
+
+865
+
+Two kinds of people make things equal to one another, as feasts to
+working days, Christians to priests, all things among them, etc. And
+hence the one party conclude that what is then bad for priests is also
+so for Christians, and the other that what is not bad for Christians is
+lawful for priests.
+
+
+866
+
+If the ancient Church was in error, the Church is fallen. If she should
+be in error to-day, it is not the same thing; for she has always the
+superior maxim of tradition from the hand of the ancient Church; and so
+this submission and this conformity to the ancient Church prevail and
+correct all. But the ancient Church did not assume the future Church,
+and did not consider her, as we assume and consider the ancient.
+
+
+867
+
+That which hinders us in comparing what formerly occurred in the Church
+with what we see there now, is that we generally look upon Saint
+Athanasius,[362] Saint Theresa, and the rest, as crowned with glory, and
+acting towards us as gods. Now that time has cleared up things, it does
+so appear. But at the time when he was persecuted, this great saint was
+a man called Athanasius; and Saint Theresa was a nun. "Elias was a man
+subject to like passions as we are," says Saint James, to disabuse
+Christians of that false idea which makes us reject the example of the
+saints, as disproportioned to our state. "They were saints," say we,
+"they are not like us." What then actually happened? Saint Athanasius
+was a man called Athanasius, accused of many crimes, condemned by such
+and such a council for such and such a crime. All the bishops assented
+to it, and finally the Pope. What said they to those who opposed this?
+That they disturbed the peace, that they created schism, etc.
+
+Zeal, light. Four kinds of persons: zeal without knowledge; knowledge
+without zeal; neither knowledge nor zeal; both zeal and knowledge. The
+first three condemned him. The last acquitted him, were excommunicated
+by the Church, and yet saved the Church.
+
+
+868
+
+If Saint Augustine came at the present time, and was as little
+authorised as his defenders, he would accomplish nothing. God directs
+His Church well, by having sent him before with authority.
+
+
+869
+
+God has not wanted to absolve without the Church. As she has part in the
+offence, He desires her to have part in the pardon. He associates her
+with this power, as kings their parliaments. But if she absolves or
+binds without God, she is no longer the Church. For, as in the case of
+parliament, even if the king have pardoned a man, it must be ratified;
+but if parliament ratifies without the king, or refuses to ratify on the
+order of the king, it is no longer the parliament of the king, but a
+rebellious assembly.
+
+
+870
+
+_The Church, the Pope. Unity, plurality._--Considering the Church as a
+unity, the Pope, who is its head, is as the whole. Considering it as a
+plurality, the Pope is only a part of it. The Fathers have considered
+the Church now in the one way, now in the other. And thus they have
+spoken differently of the Pope. (Saint Cyprian: _Sacerdos Dei._) But in
+establishing one of these truths, they have not excluded the other.
+Plurality which is not reduced to unity is confusion; unity which does
+not depend on plurality is tyranny. There is scarcely any other country
+than France in which it is permissible to say that the Council is above
+the Pope.
+
+
+871
+
+The Pope is head. Who else is known of all? Who else is recognised by
+all, having power to insinuate himself into all the body, because he
+holds the principal shoot, which insinuates itself everywhere? How easy
+it was to make this degenerate into tyranny! That is why Christ has laid
+down for them this precept: _Vos autem non sic._[363]
+
+
+872
+
+The Pope hates and fears the learned, who do not submit to him at will.
+
+
+873
+
+We must not judge of what the Pope is by some words of the Fathers--as
+the Greeks said in a council, important rules--but by the acts of the
+Church and the Fathers, and by the canons.
+
+_Duo aut tres in unum._[364] Unity and plurality. It is an error to
+exclude one of the two, as the papists do who exclude plurality, or the
+Huguenots who exclude unity.
+
+
+874
+
+Would the Pope be dishonoured by having his knowledge from God and
+tradition; and is it not dishonouring him to separate him from this holy
+union?
+
+
+875
+
+God does not perform miracles in the ordinary conduct of His Church. It
+would be a strange miracle if infallibility existed in one man. But it
+appears so natural for it to reside in a multitude, since the conduct
+of God is hidden under nature, as in all His other works.
+
+
+876
+
+Kings dispose of their own power; but the Popes cannot dispose of
+theirs.
+
+
+877
+
+_Summum jus, summa injuria._
+
+The majority is the best way, because it is visible, and has strength to
+make itself obeyed. Yet it is the opinion of the least able.
+
+If men could have done it, they would have placed might in the hands of
+justice. But as might does not allow itself to be managed as men want,
+because it is a palpable quality, whereas justice is a spiritual quality
+of which men dispose as they please, they have placed justice in the
+hands of might. And thus that is called just which men are forced to
+obey.
+
+Hence comes the right of the sword, for the sword gives a true right.
+Otherwise we should see violence on one side and justice on the other
+(end of the twelfth _Provincial_). Hence comes the injustice of the
+Fronde,[365] which raises its alleged justice against power. It is not
+the same in the Church, for there is a true justice and no violence.
+
+
+878
+
+_Injustice._--Jurisdiction is not given for the sake of the judge, but
+for that of the litigant. It is dangerous to tell this to the people.
+But the people have too much faith in you; it will not harm them, and
+may serve you. It should therefore be made known. _Pasce oves
+meas_,[366] non _tuas_. You owe me pasturage.
+
+
+879
+
+Men like certainty. They like the Pope to be infallible in faith, and
+grave doctors to be infallible in morals, so as to have certainty.
+
+
+880
+
+The Church teaches, and God inspires, both infallibly. The work of the
+Church is of use only as a preparation for grace or condemnation. What
+it does is enough for condemnation, not for inspiration.
+
+
+881
+
+Every time the Jesuits may impose upon the Pope, they will make all
+Christendom perjured.
+
+The Pope is very easily imposed upon, because of his occupations, and
+the confidence which he has in the Jesuits; and the Jesuits are very
+capable of imposing upon him by means of calumny.
+
+
+882
+
+The wretches who have obliged me to speak of the basis of religion.
+
+
+883
+
+Sinners purified without penitence; the righteous justified without
+love; all Christians without the grace of Jesus Christ; God without
+power over the will of men; a predestination without mystery; a
+redemption without certitude!
+
+
+884
+
+Any one is made a priest, who wants to be so, as under Jeroboam.[367]
+
+It is a horrible thing that they propound to us the discipline of the
+Church of to-day as so good, that it is made a crime to desire to change
+it. Formerly it was infallibly good, and it was thought that it could be
+changed without sin; and now, such as it is, we cannot wish it changed!
+It has indeed been permitted to change the custom of not making priests
+without such great circumspection, that there were hardly any who were
+worthy; and it is not allowed to complain of the custom which makes so
+many who are unworthy!
+
+
+885
+
+_Heretics._--Ezekiel. All the heathen, and also the Prophet, spoke evil
+of Israel. But the Israelites were so far from having the right to say
+to him, "You speak like the heathen," that he is most forcible upon
+this, that the heathen say the same as he.
+
+
+886
+
+The Jansenists are like the heretics in the reformation of morality; but
+you are like them in evil.
+
+
+887
+
+You are ignorant of the prophecies, if you do not know that all this
+must happen; princes, prophets, Pope, and even the priests. And yet the
+Church is to abide. By the grace of God we have not come to that. Woe to
+these priests! But we hope that God will bestow His mercy upon us that
+we shall not be of them.
+
+Saint Peter, ii: false prophets in the past, the image of future ones.
+
+
+888
+
+... So that if it is true, on the one hand, that some lax monks, and
+some corrupt casuists, who are not members of the hierarchy, are steeped
+in these corruptions, it is, on the other hand, certain that the true
+pastors of the Church, who are the true guardians of the Divine Word,
+have preserved it unchangeably against the efforts of those who have
+attempted to destroy it.
+
+And thus true believers have no pretext to follow that laxity, which is
+only offered to them by the strange hands of these casuists, instead of
+the sound doctrine which is presented to them by the fatherly hands of
+their own pastors. And the ungodly and heretics have no ground for
+publishing these abuses as evidence of imperfection in the providence of
+God over His Church; since, the Church consisting properly in the body
+of the hierarchy, we are so far from being able to conclude from the
+present state of matters that God has abandoned her to corruption, that
+it has never been more apparent than at the present time that God
+visibly protects her from corruption.
+
+For if some of these men, who, by an extraordinary vocation, have made
+profession of withdrawing from the world and adopting the monks' dress,
+in order to live in a more perfect state than ordinary Christians, have
+fallen into excesses which horrify ordinary Christians, and have become
+to us what the false prophets were among the Jews; this is a private and
+personal misfortune, which must indeed be deplored, but from which
+nothing can be inferred against the care which God takes of His Church;
+since all these things are so clearly foretold, and it has been so long
+since announced that these temptations would arise from people of this
+kind; so that when we are well instructed, we see in this rather
+evidence of the care of God than of His forgetfulness in regard to us.
+
+
+889
+
+Tertullian: _Nunquam Ecclesia reformabitur._
+
+
+890
+
+Heretics, who take advantage of the doctrine of the Jesuits, must be
+made to know that it is not that of the Church [_the doctrine of the
+Church_], and that our divisions do not separate us from the altar.
+
+
+891
+
+If in differing we condemned, you would be right. Uniformity without
+diversity is useless to others; diversity without uniformity is ruinous
+for us. The one is harmful outwardly; the other inwardly.
+
+
+892
+
+By showing the truth, we cause it to be believed; but by showing the
+injustice of ministers, we do not correct it. Our mind is assured by a
+proof of falsehood; our purse is not made secure by proof of injustice.
+
+
+893
+
+Those who love the Church lament to see the corruption of morals; but
+laws at least exist. But these corrupt the laws. The model is damaged.
+
+
+894
+
+Men never do evil so completely and cheerfully as when they do it from
+religious conviction.
+
+
+895
+
+It is in vain that the Church has established these words, anathemas,
+heresies, etc. They are used against her.
+
+
+896
+
+The servant knoweth not what his lord doeth, for the master tells him
+only the act and not the intention.[368] And this is why he often obeys
+slavishly, and defeats the intention. But Jesus Christ has told us the
+object. And you defeat that object.
+
+
+897
+
+They cannot have perpetuity, and they seek universality; and therefore
+they make the whole Church corrupt, that they may be saints.
+
+
+898
+
+_Against those who misuse passages of Scripture, and who pride
+themselves in finding one which seems to favour their error._--The
+chapter for Vespers, Passion Sunday, the prayer for the king.
+
+Explanation of these words: "He that is not with me is against me."[369]
+And of these others: "He that is not against you is for you."[370] A
+person who says: "I am neither for nor against", we ought to reply to
+him ...
+
+
+899
+
+He who will give the meaning of Scripture, and does not take it from
+Scripture, is an enemy of Scripture. (Aug., _De Doct. Christ._)
+
+
+900
+
+_Humilibus dat gratiam; an ideo non dedit humilitatem?[371]
+
+Sui eum non receperunt; quotquot autem non receperunt an non erant
+sui?_[372]
+
+
+901
+
+"It must indeed be," says Feuillant, "that this is not so certain; for
+controversy indicates uncertainty, (Saint Athanasius, Saint Chrysostom,
+morals, unbelievers)."
+
+The Jesuits have not made the truth uncertain, but they have made their
+own ungodliness certain.
+
+Contradiction has always been permitted, in order to blind the wicked;
+for all that offends truth or love is evil. This is the true principle.
+
+
+902
+
+All religions and sects in the world have had natural reason for a
+guide. Christians alone have been constrained to take their rules from
+without themselves, and to acquaint themselves with those which Jesus
+Christ bequeathed to men of old to be handed down to true believers.
+This constraint wearies these good Fathers. They desire, like other
+people, to have liberty to follow their own imaginations. It is in vain
+that we cry to them, as the prophets said to the Jews of old: "Enter
+into the Church; acquaint yourselves with the precepts which the men of
+old left to her, and follow those paths." They have answered like the
+Jews: "We will not walk in them; but we will follow the thoughts of our
+hearts"; and they have said, "We will be as the other nations."[373]
+
+
+903
+
+They make a rule of exception.
+
+Have the men of old given absolution before penance? Do this as
+exceptional. But of the exception you make a rule without exception, so
+that you do not even want the rule to be exceptional.
+
+
+904
+
+_On confessions and absolutions without signs of regret._
+
+God regards only the inward; the Church judges only by the outward. God
+absolves as soon as He sees penitence in the heart; the Church when she
+sees it in works. God will make a Church pure within, which confounds,
+by its inward and entirely spiritual holiness, the inward impiety of
+proud sages and Pharisees; and the Church will make an assembly of men
+whose external manners are so pure as to confound the manners of the
+heathen. If there are hypocrites among them, but so well disguised that
+she does not discover their venom, she tolerates them; for, though they
+are not accepted of God, whom they cannot deceive, they are of men, whom
+they do deceive. And thus she is not dishonoured by their conduct, which
+appears holy. But you want the Church to judge neither of the inward,
+because that belongs to God alone, nor of the outward, because God
+dwells only upon the inward; and thus, taking away from her all choice
+of men, you retain in the Church the most dissolute, and those who
+dishonour her so greatly, that the synagogues of the Jews and sects of
+philosophers would have banished them as unworthy, and have abhorred
+them as impious.
+
+
+905
+
+The easiest conditions to live in according to the world are the most
+difficult to live in according to God, and vice versa. Nothing is so
+difficult according to the world as the religious life; nothing is
+easier than to live it according to God. Nothing is easier, according to
+the world, than to live in high office and great wealth; nothing is more
+difficult than to live in them according to God, and without acquiring
+an interest in them and a liking for them.
+
+
+906
+
+The casuists submit the decision to the corrupt reason, and the choice
+of decisions to the corrupt will, in order that all that is corrupt in
+the nature of man may contribute to his conduct.
+
+
+907
+
+But is it _probable_ that _probability_ gives assurance?
+
+Difference between rest and security of conscience. Nothing gives
+certainty but truth; nothing gives rest but the sincere search for
+truth.
+
+
+908
+
+The whole society itself of their casuists cannot give assurance to a
+conscience in error, and that is why it is important to choose good
+guides.
+
+Thus they will be doubly culpable, both in having followed ways which
+they should not have followed, and in having listened to teachers to
+whom they should not have listened.
+
+
+909
+
+Can it be anything but compliance with the world which makes you find
+things probable? Will you make us believe that it is truth, and that if
+duelling were not the fashion, you would find it probable that they
+might fight, considering the matter in itself?
+
+
+910
+
+Must we kill to prevent there being any wicked? This is to make both
+parties wicked instead of one. _Vince in bono malum._[374] (Saint
+Augustine.)
+
+
+911
+
+_Universal._--Ethics and language are special, but universal sciences.
+
+
+912
+
+_Probability._--Each one can employ it; no one can take it away.
+
+
+913
+
+They allow lust to act, and check scruples; whereas they should do the
+contrary.
+
+
+914
+
+_Montalte._[375]--Lax opinions please men so much, that it is strange
+that theirs displease. It is because they have exceeded all bounds.
+Again, there are many people who see the truth, and who cannot attain to
+it; but there are few who do not know that the purity of religion is
+opposed to our corruptions. It is absurd to say that an eternal
+recompense is offered to the morality of Escobar.
+
+
+915
+
+_Probability._--They have some true principles; but they misuse them.
+Now, the abuse of truth ought to be as much punished as the introduction
+of falsehood.
+
+As if there were two hells, one for sins against love, the other for
+those against justice!
+
+
+916
+
+_Probability._[376]--The earnestness of the saints in seeking the truth
+was useless, if the probable is trustworthy. The fear of the saints who
+have always followed the surest way (Saint Theresa having always
+followed her confessor).
+
+
+917
+
+Take away _probability_, and you can no longer please the world; give
+_probability_, and you can no longer displease it.
+
+
+918
+
+These are the effects of the sins of the peoples and of the Jesuits. The
+great have wished to be flattered. The Jesuits have wished to be loved
+by the great. They have all been worthy to be abandoned to the spirit of
+lying, the one party to deceive, the others to be deceived. They have
+been avaricious, ambitious, voluptuous. _Coacervabunt tibi
+magistros._[377] Worthy disciples of such masters, they have sought
+flatterers, and have found them.
+
+
+919
+
+If they do not renounce their doctrine of probability, their good maxims
+are as little holy as the bad, for they are founded on human authority;
+and thus, if they are more just, they will be more reasonable, but not
+more holy. They take after the wild stem on which they are grafted.
+
+If what I say does not serve to enlighten you, it will be of use to the
+people.
+
+If these[378] are silent, the stones will speak.
+
+Silence is the greatest persecution; the saints were never silent. It is
+true that a call is necessary; but it is not from the decrees of the
+Council that we must learn whether we are called, it is from the
+necessity of speaking. Now, after Rome has spoken, and we think that she
+has condemned the truth, and that they have written it, and after the
+books which have said the contrary are censured; we must cry out so much
+the louder, the more unjustly we are censured, and the more violently
+they would stifle speech, until there come a Pope who hears both
+parties, and who consults antiquity to do justice. So the good Popes
+will find the Church still in outcry.
+
+The Inquisition and the Society[379] are the two scourges of the truth.
+
+Why do you not accuse them of Arianism? For, though they have said that
+Jesus Christ is God, perhaps they mean by it not the natural
+interpretation, but as it is said, _Dii estis_.
+
+If my Letters are condemned at Rome, that which I condemn in them is
+condemned in heaven. _Ad tuum, Domine Jesu, tribunal appello._
+
+You yourselves are corruptible.
+
+I feared that I had written ill, seeing myself condemned; but the
+example of so many pious writings makes me believe the contrary. It is
+no longer allowable to write well, so corrupt or ignorant is the
+Inquisition!
+
+"It is better to obey God than men."
+
+I fear nothing; I hope for nothing. It is not so with the bishops.
+Port-Royal fears, and it is bad policy to disperse them; for they will
+fear no longer and will cause greater fear. I do not even fear your like
+censures, if they are not founded on those of tradition. Do you censure
+all? What! even my respect? No. Say then what, or you will do nothing,
+if you do not point out the evil, and why it is evil. And this is what
+they will have great difficulty in doing.
+
+_Probability._--They have given a ridiculous explanation of certitude;
+for, after having established that all their ways are sure, they have no
+longer called that sure which leads to heaven without danger of not
+arriving there by it, but that which leads there without danger of going
+out of that road.
+
+
+920
+
+... The saints indulge in subtleties in order to think themselves
+criminals, and impeach their better actions. And these indulge in
+subtleties in order to excuse the most wicked.
+
+The heathen sages erected a structure equally fine outside, but upon a
+bad foundation; and the devil deceived men by this apparent resemblance
+based upon the most different foundation.
+
+Man never had so good a cause as I; and others have never furnished so
+good a capture as you....
+
+The more they point out weakness in my person, the more they authorise
+my cause.
+
+You say that I am a heretic. Is that lawful? And if you do not fear that
+men do justice, do you not fear that God does justice?
+
+You will feel the force of the truth, and you will yield to it ...
+
+There is something supernatural in such a blindness. _Digna
+necessitas.[380] Mentiris impudentissime_ ...
+
+_Doctrina sua noscitur vir_ ...
+
+False piety, a double sin.
+
+I am alone against thirty thousand. No. Protect, you, the court;
+protect, you, deception; let me protect the truth. It is all my
+strength. If I lose it, I am undone. I shall not lack accusations, and
+persecutions. But I possess the truth, and we shall see who will take it
+away.
+
+I do not need to defend religion, but you do not need to defend error
+and injustice. Let God, out of His compassion, having no regard to the
+evil which is in me, and having regard to the good which is in you,
+grant us all grace that truth may not be overcome in my hands, and that
+falsehood ...
+
+
+921
+
+_Probable._--Let us see if we seek God sincerely, by comparison of the
+things which we love. It is _probable_ that this food will not poison
+me. It is _probable_ that I shall not lose my action by not prosecuting
+it ...
+
+
+922
+
+It is not absolution only which remits sins by the sacrament of penance,
+but contrition, which is not real if it does not seek the sacrament.
+
+
+923
+
+People who do not keep their word, without faith, without honour,
+without truth, deceitful in heart, deceitful in speech; for which that
+amphibious animal in fable was once reproached, which held itself in a
+doubtful position between the fish and the birds ...
+
+It is important to kings and princes to be considered pious; and
+therefore they must confess themselves to you.
+
+
+
+
+NOTES
+
+
+The following brief notes are mainly based on those of M. Brunschvicg.
+But those of MM. Faugere, Molinier, and Havet have also been consulted.
+The biblical references are to the Authorised English Version. Those in
+the text are to the Vulgate, except where it has seemed advisable to
+alter the reference to the English Version.
+
+[1] P. 1, l. 1. _The difference between the mathematical and the
+    intuitive mind._--Pascal is here distinguishing the logical or
+    discursive type of mind, a good example of which is found in
+    mathematical reasoning, and what we should call the intuitive type
+    of mind, which sees everything at a glance. A practical man of sound
+    judgment exemplifies the latter; for he is in fact guided by
+    impressions of past experience, and does not consciously reason from
+    general principles.
+
+[2] P. 2, l. 34. _There are different kinds_, etc.--This is probably a
+    subdivision of the discursive type of mind.
+
+[3] P. 3, l. 31. _By rule._--This is an emendation by M. Brunschvicg.
+    The MS. has _sans regle_.
+
+[4] P. 4, l. 3. _I judge by my watch._--Pascal is said to have always
+    carried a watch attached to his left wrist-band.
+
+[5] P. 5, l. 21. _Scaramouch._--A traditional character in Italian
+    comedy.
+
+[6] P. 5, l. 22. _The doctor._--Also a traditional character in Italian
+    comedy.
+
+[7] P. 5, l. 24. _Cleobuline._--Princess, and afterwards Queen of
+    Corinth, figures in the romance of Mademoiselle de Scudery, entitled
+    _Artamene ou le Grand Cyrus_. She is enamoured of one of her
+    subjects, Myrinthe. But she "loved him without thinking of love; and
+    remained so long in that error, that this affection was no longer in
+    a state to be overcome, when she became aware of it." The character
+    is supposed to have been drawn from Christina of Sweden.
+
+[8] P. 6, l. 21. _Rivers are_, etc.--Apparently suggested by a chapter
+    in Rabelais: _How we descended in the isle of Odes, in which the
+    roads walk_.
+
+[9] P. 6, l. 30. _Salomon de Tultie._--A pseudonym adopted by Pascal as
+    the author of the _Provincial Letters_.
+
+[10] P. 7, l. 7. _Abstine et sustine._--A maxim of the Stoics.
+
+[11] P. 7, l. 8. _Follow nature._--The maxim in which the Stoics summed
+     up their positive ethical teaching.
+
+[12] P. 7, l. 9. _As Plato._--Compare Montaigne, _Essais_, iii, 9.
+
+[13] P. 9, l. 29. _We call this jargon poetical beauty._--According to
+     M. Havet, Pascal refers here to Malherbe and his school.
+
+[14] P. 10, l. 23. _Ne quid nimis._--Nothing in excess, a celebrated
+     maxim in ancient Greek philosophy.
+
+[15] P. 11, l. 26. _That epigram about two one-eyed people._--M. Havet
+     points out that this is not Martial's, but is to be found in
+     _Epigrammatum Delectus_, published by Port-Royal in 1659.
+
+          _Lumine AEon dextro, capta est Leonilla sinistro,
+          Et potis est forma vincere uterque deos.
+          Blande puer, lumen quod habes concede parenti,
+          Sic tu caecus Amor, sic erit ilia Venus._
+
+[16] P. 11, l. 29. _Ambitiosa recidet ornamenta._--Horace, _De Arte
+     Poetica_, 447.
+
+[17] P. 13, l. 2. _Cartesian._--One who follows the philosophy of
+     Descartes (1596-1650), "the father of modern philosophy."
+
+[18] P. 13, l. 8. _Le Maitre._--A famous French advocate in Pascal's
+     time. His _Plaidoyers el Harangues_ appeared in 1657. _Plaidoyer
+     VI_ is entitled _Pour un fils mis en religion par force_, and on
+     the first page occurs the word _repandre_: "_Dieu qui repand des
+     aveuglements et des tenebres sur les passions illegitimes._"
+     Pascal's reference is probably to this passage.
+
+[19] P. 13, l. 12. _The Cardinal._--Mazarin. He was one of those
+     statesmen who do not like condolences.
+
+[20] P. 14, l. 12. _Saint Thomas._--Thomas Aquinas (1223-74), one of the
+     greatest scholastic philosophers.
+
+[21] P. 14, l. 16. _Charron._--A friend of Montaigne. His _Traite de la
+     Sagesse_ (1601), which is not a large book, contains 117 chapters,
+     each of which is subdivided.
+
+[22] P. 14, l. 17. _Of the confusion of Montaigne._--The Essays of
+     Montaigne follow each other without any kind of order.
+
+[23] P. 14, l. 27. _Mademoiselle de Gournay._--The adopted daughter of
+     Montaigne. She published in 1595 an edition of his _Essais_, and,
+     in a Preface (added later), she defends him on this point.
+
+[24] P. 15, l. 1. _People without eyes._--Montaigne, _Essais_, ii, 12.
+
+[25] P. 15, l. 1. _Squaring the circle._--Ibid., ii, 14.
+
+[26] P. 15, l. 1. _A greater world._--Ibid., ii, 12.
+
+[27] P. 15, l. 2. _On suicide and on death._--Ibid., ii, 3.
+
+[28] P. 15, l. 3. _Without fear and without repentance._--Ibid., iii.,
+     2.
+
+[29] P. 15, l. 7. (730, 231).--These two references of Pascal are to the
+     edition of the _Essais_ of Montaigne, published in 1636.
+
+[30] P. 16, l. 32. _The centre which is everywhere, and the
+     circumference nowhere._--M. Havet traces this saying to Empedocles.
+     Pascal must have read it in Mlle de Gournay's preface to her
+     edition of Montaigne's _Essais_.
+
+[31] P. 18, l. 33. _I will speak of the whole._--This saying of
+     Democritus is quoted by Montaigne, _Essais_, ii, 12.
+
+[32] P. 18, l. 37. _Principles of Philosophy._--The title of one of
+     Descartes's philosophical writings, published in 1644. See note on
+     p. 13, l. 8 above.
+
+[33] P. 18, l. 39. _De omni scibili._--The title under which Pico della
+     Mirandola announced nine hundred propositions which he proposed to
+     uphold publicly at Rome in 1486.
+
+[34] P. 19, l. 26. _Beneficia eo usque laeta sunt._--Tacitus, _Ann._,
+     lib. iv, c. xviii. Compare Montaigne, _Essais_, iii, 8.
+
+[35] P. 21, l. 35. _Modus quo_, etc.--St. Augustine, _De Civ. Dei_, xxi,
+     10. Montaigne, _Essais_, ii, 12.
+
+[36] P. 22, l. 8. _Felix qui_, etc.--Virgil, _Georgics_, ii, 489, quoted
+     by Montaigne, _Essais_, iii, 10.
+
+[37] P. 22, l. 10. _Nihil admirari_, etc.--Horace, _Epistles_, I. vi. 1.
+     Montaigne, _Essais_, ii, 10.
+
+[38] P. 22, l. 19. 394.--A reference to Montaigne, _Essais_, ii, 12.
+
+[39] P. 22, l. 20. 395.--Ibid.
+
+[40] P. 22, l. 22. 399.--Ibid.
+
+[41] P. 22, l. 28. _Harum sententiarum._--Cicero, _Tusc._, i, 11,
+     Montaigne, _Essais_, ii, 12.
+
+[42] P. 22, l. 39. _Felix qui_, etc.--See above, notes on p. 22, l. 8
+     and l. 10.
+
+[43] P. 22, l. 40. 280 _kinds of sovereign good in
+     Montaigne._--_Essais_, ii, 12.
+
+[44] P. 23, l. 1. _Part I_, 1, 2, _c_. 1, _section_ 4.--This reference
+     is to Pascal's _Traite du vide_.
+
+[45] P. 23, l. 25. _How comes it_, etc.--Montaigne, _Essais_, iii, 8.
+
+[46] P. 23, l. 29. See Epictetus, _Diss._, iv, 6. He was a great Roman
+     Stoic in the time of Domitian.
+
+[47] P. 24, l. 9. _It is natural_, etc.--Compare Montaigne, _Essais_, i,
+     4.
+
+[48] P. 24, l. 12. _Imagination._--This fragment is suggestive of
+     Montaigne. See _Essais_, iii, 8.
+
+[49] P. 25, l. 16. _If the greatest philosopher_, etc. See Raymond
+     Sebond's _Apologie_, from which Pascal has derived his
+     illustrations.
+
+[50] P. 26, l. 1. _Furry cats._--Montaigne, _Essais_, ii, 8.
+
+[51] P. 26, l. 31. _Della opinione_, etc.--No work is known under this
+     name. It may refer to a treatise by Carlo Flori, which bears a
+     title like this. But its date (1690) is after Pascal's death
+     (1662), though there may have been earlier editions.
+
+[52] P. 27, l. 12. _Source of error in diseases._--Montaigne, _Essais_,
+     ii, 12.
+
+[53] P. 27, l. 27. _They rival each other_, etc.--Ibid.
+
+[54] P. 28, l. 31. _Nae iste_, etc.--Terence, _Heaut._, IV, i, 8.
+     Montaigne, _Essais_, iii, 1.
+
+[55] P. 28, l. 15. _Quasi quidquam_, etc.--Plin., ii, 7. Montaigne,
+     ibid.
+
+[56] P. 28, l. 29. _Quod crebro_, etc.--Cicero, _De Divin._, ii, 49.
+
+[57] P. 29, l. 1. _Spongia solis._--The spots on the sun. Pascal sees in
+     them the beginning of the darkening of the sun, and thinks that
+     there will therefore come a day when there will be no sun.
+
+[58] P. 29, l. 15. _Custom is a second nature_, etc.--Montaigne,
+     _Essais_, i, 22.
+
+[59] P. 29, l. 19. _Omne animal._--See Genesis vii, 14.
+
+[60] P. 30, l. 22. _Hence savages_, etc.--Montaigne, _Essais_, i, 22.
+
+[61] P. 32, l. 3. _A great part of Europe_, etc.--An allusion to the
+     Reformation.
+
+[62] P. 33, l. 13. _Alexander's chastity._--Pascal apparently has in
+     mind Alexander's treatment of Darius's wife and daughters after the
+     battle of Issus.
+
+[63] P. 34, l. 17. _Lustravit lampade terras._--Part of Cicero's
+     translation of two lines from Homer, _Odyssey_, xviii, 136.
+     Montaigne, _Essais_, ii, 12.
+
+          _Tales sunt hominum mentes, quali pater ipse
+          Jupiter auctiferas lustravit lampade terras._
+
+[64] P. 34, l. 32. _Nature gives_, etc.--Montaigne, _Essais_, i, 19.
+
+[65] P. 37, l. 23. _Our nature consists_, etc.--Montaigne, _Essais_,
+     iii, 13.
+
+[66] P. 38, l. 1. _Weariness._--Compare Montaigne, _Essais_, ii, 12.
+
+[67] P. 38, l. 8. _Caesar was too old_, etc.--See Montaigne, _Essais_,
+     ii, 34.
+
+[68] P. 38, l. 30. _A mere trifle_, etc.--Montaigne, _Essais_, iii, 4.
+
+[69] P. 40, l. 21. _Advice given to Pyrrhus._--Ibid., i, 42.
+
+[70] P. 41, l. 2. _They do not know_, etc.--Ibid., i, 19.
+
+[71] P. 44, l. 14. _They are_, etc.--Compare Montaigne, _Essais_, i, 38.
+
+[72] P. 46, l. 7. _Those who write_, etc.--A thought of Cicero in _Pro
+     Archia_, mentioned by Montaigne, _Essais_, i, 41.
+
+[73] P. 47, l. 3. _Ferox gens._--Livy, xxxiv, 17. Montaigne, _Essais_,
+     i, 40.
+
+[74] P. 47, l. 5. _Every opinion_, etc.--Montaigne, ibid.
+
+[75] P. 47, l. 12. 184.--This is a reference to Montaigne, _Essais_, i,
+     40. See also ibid., iii, 10.
+
+[76] P. 48, l. 8. _I know not what (Corneille)._--See _Medee,_ II, vi,
+     and _Rodogune_, I, v.
+
+[77] P. 48, l. 22. _In omnibus requiem quaesivi._--Eccles. xxiv, II, in
+     the Vulgate.
+
+[78] P. 50, l. 5. _The future alone is our end._--Montaigne, _Essais_, i,
+     3.
+
+[79] P. 50, l. 14. _Solomon._--Considered by Pascal as the author of
+     Ecclesiastes.
+
+[80] P. 50, l. 20. _Unconscious of approaching fever._--Compare
+     Montaigne, _Essais_, i, 19.
+
+[81] P. 50, l. 22. _Cromwell._--Cromwell died in 1658 of a fever, and
+     not of the gravel. The Restoration took place in 1660, and this
+     fragment was written about that date.
+
+[82] P. 50, l. 28. _The three hosts._--Charles I was beheaded in 1649;
+     Queen Christina of Sweden abdicated in 1654; Jean Casimir, King of
+     Poland, was deposed in 1656.
+
+[83] P. 50, l. 32. _Macrobius._--A Latin writer of the fifth century. He
+     was a Neo-Platonist in philosophy. One of his works is entitled
+     _Saturnalia_.
+
+[84] P. 51, l. 5. _The great and the humble_, etc.--See Montaigne,
+     _Essais_, ii, 12.
+
+[85] P. 53, l. 5. _Miton._--A man of fashion in Paris known to Pascal.
+
+[86] P. 53, l. 15. _Deus absconditus._--Is. xiv, 15.
+
+[87] P. 60, l. 26. _Fascinatio nugacitatis._--Book of Wisdom iv, 12.
+
+[88] P. 61, l. 10. _Memoria hospitis_, etc.--Book of Wisdom v, 15.
+
+[89] P. 62, l. 5. _Instability._--Compare Montaigne, _Essais_, iii, 12.
+
+[90] P. 66, l. 19. _Foolishness, stultitium._--I Cor. i, 18.
+
+[91] P. 71, l. 5. _To prove Divinity from the works of nature._--A
+     traditional argument of the Stoics like Cicero and Seneca, and of
+     rationalist theologians like Raymond Sebond, Charron, etc. It is
+     the argument from Design in modern philosophy.
+
+[92] P. 71, l. 27. _Nemo novit_, etc.--Matthew xi, 27. In the Vulgate,
+     it is _Neque patrem quis novit_, etc. Pascal's biblical quotations
+     are often incorrect. Many seem to have been made from memory.
+
+[93] P. 71, l. 30. _Those who seek God find Him._--Matthew vii, 7.
+
+[94] P. 72, l. 3. _Vere tu es Deus absconditus._--Is. xiv, 15.
+
+[95] P. 72, l. 22. _Ne evacuetur crux Christi._--I Cor. i, 17. In the
+     Vulgate we have_ut non_ instead of _ne_.
+
+[96] P. 72, l. 25. _The machine._--A Cartesian expression. Descartes
+     considered animals as mere automata. According to Pascal, whatever
+     does not proceed in us from reflective thought is a product of a
+     necessary mechanism, which has its root in the body, and which is
+     continued into the mind in imagination and the passions. It is
+     therefore necessary for man so to alter, and adjust this mechanism,
+     that it will always follow, and not obstruct, the good will.
+
+[97] P. 73, l. 3. _Justus ex fide vivit._--Romans i, 17.
+
+[98] P. 73, l. 5. _Fides ex auditu._--Romans x, 17.
+
+[99] P. 73, l. 12. _The creature._--What is purely natural in us.
+
+[100] P. 74, l. 15. _Inclina cor meum, Deus._--Ps. cxix, 36.
+
+[101] P. 75, l. 11. _Unus quisque sibi Deum fingit._--See Book of Wisdom
+      xv, 6, 16.
+
+[102] P. 76, l. 34. _Eighth beatitude._--Matthew v, 10. It is to the
+      fourth beatitude that the thought directly refers.
+
+[103] P. 77, l. 6. _One thousand and twenty-eight._--The number of the
+      stars according to Ptolemy's catalogue.
+
+[104] P. 77, l. 29. _Saint Augustine._--_Epist._ cxx, 3.
+
+[105] P. 78, l. 1. _Nisi efficiamini sicut parvuli._--Matthew xviii, 3.
+
+[106] P. 80, l. 20. _Inclina cor meum, Deus, in_....--Ps. cxix, 36.
+
+[107] P. 80, l. 22. _Its establishment._--The constitution of the
+      Christian Church.
+
+[108] P. 81, l. 20. _The youths and maidens and children of the Church
+      would prophesy._--Joel ii, 28.
+
+[109] P. 83, l. 11. _On what_, etc.--See Montaigne, _Essais_, ii, 12.
+
+[110] P. 84, l. 16. _Nihil amplius ... est._--Ibid. Cicero, _De
+      Finibus_, v, 21.
+
+[111] P. 84, l. 17. _Ex senatus ... exercentur._--Montaigne, _Essais_,
+      iii, 1. Seneca, _Letters_, 95.
+
+[112] P. 84, l. 18. _Ut olim ... laboramus._--Montaigne, _Essais_, iii,
+      13. Tacitus, _Ann._, iii, 25.
+
+[113] P. 84, l. 20. _The interest of the sovereign._--The view of
+      Thrasymachus in Plato's _Republic_, i, 338.
+
+[114] P. 84, l. 21. _Another, present custom._--The doctrine of the
+      Cyrenaics. Montaigne, _Essais_, iii, 13.
+
+[115] P. 84, l. 24. _The mystical foundation of its
+      authority._--Montaigne, _Essais_, iii, 13. See also ii, 12.
+
+[116] P. 85, l. 2. _The wisest of legislators._--Plato. See _Republic_,
+      ii, 389, and v, 459.
+
+[117] P. 85, l. 4. _Cum veritatem_, etc.--An inexact quotation from St.
+      Augustine, _De Civ. Dei_, iv, 27. Montaigne, _Essais_, ii, 12.
+
+[118] P. 85, l. 17. _Veri juris._--Cicero, _De Officiis_, iii, 17.
+      Montaigne, _Essais_, iii, I.
+
+[119] P. 86, l. 9. _When a strong man_, etc.--Luke xi, 21.
+
+[120] P. 86, l. 26. _Because he who will_, etc.--See Epictetus, _Diss._,
+      iii, 12.
+
+[121] P. 88, l. 19. _Civil wars are the greatest of evils._--Montaigne,
+      _Essais_, iii, 11.
+
+[122] P. 89, l. 5. _Montaigne._--_Essais_, i, 42.
+
+[123] P. 91, l. 8. _Savages laugh at an infant king._--An allusion to a
+      visit of some savages to Europe. They were greatly astonished to
+      see grown men obey the child king, Charles IX. Montaigne,
+      _Essais_, i, 30.
+
+[124] P. 92, l. 8. _Man's true state._--See Montaigne, _Essais_, i, 54.
+
+[125] P. 95, l. 3. _Omnis ... vanitati._--Eccles. iii, 19.
+
+[126] P. 95, l. 4. _Liberabitur._--Romans viii, 20-21.
+
+[127] P. 95, l. 4. _Saint Thomas._--In his Commentary on the Epistle of
+      St. James. James ii, 1.
+
+[128] P. 96, l. 9. _The account of the pike and frog of Liancourt._--The
+      story is unknown. The Duc de Liancourt led a vicious life in
+      youth, but was converted by his wife. He became one of the firmest
+      supporters of Port-Royal.
+
+[129] P. 97, l. 18. _Philosophers._--The Stoics.
+
+[130] P. 97, l. 24. _Epictetus._--_Diss._, iv, 7.
+
+[131] P. 97, l. 26. _Those great spiritual efforts_, etc.--On this, and
+      the following fragment, see Montaigne, _Essais_, ii, 29.
+
+[132] P. 98, l. 3. _Epaminondas._--Praised by Montaigne, _Essais_, ii,
+      36. See also iii, 1.
+
+[133] P. 98, l. 17. _Plerumque gratae principibus vices._--Horace,
+      _Odes_, III, xxix, 13, cited by Montaigne, _Essais_, i, 42. Horace
+      has _divitibus_ instead of _principibus_.
+
+[134] P. 99, l. 4. _Man is neither angel nor brute_, etc.--Montaigne,
+      _Essais_, iii, 13.
+
+[135] P. 99, l. 14. _Ut sis contentus_, etc.--A quotation from Seneca.
+      See Montaigne, _Essais_, ii, 3.
+
+[136] P. 99, l. 21. _Sen._ 588.--Seneca, _Letter to Lucilius_, xv.
+      Montaigne, _Essais_, iii, I.
+
+[137] P. 99, l. 23. _Divin._--Cicero, _De Divin._, ii, 58.
+
+[138] P. 99, l. 25. _Cic._--Cicero, _Tusc_, ii, 2. The quotation is
+      inaccurate. Montaigne, _Essais_, ii, 12.
+
+[139] P. 99, l. 27. _Senec._--Seneca, _Epist._, 106.
+
+[140] P. 99, l. 28. _Id maxime_, etc.--Cicero, _De Off._, i, 31.
+
+[141] P. 99, l. 29. _Hos natura_, etc.--Virgil, _Georgics_, ii, 20.
+
+[142] P. 99, l. 30. _Paucis opus_, etc.--Seneca, _Epist._, 106.
+
+[143] P. 100, l. 3. _Mihi sic usus_, etc.--Terence, _Heaut._, I, i, 28.
+
+[144] P. 100, l. 4. _Rarum est_, etc.--Quintilian, x, 7.
+
+[145] P. 100, l. 5. _Tot circa_, etc.--M. Seneca, _Suasoriae_, i, 4.
+
+[146] P. 100, l. 6. _Cic._--Cicero, _Acad._, i, 45.
+
+[147] P. 100, l. 7. _Nec me pudet_, etc.--Cicero, _Tusc._, i, 25.
+
+[148] P. 100, l. 8. _Melius non incipiet._--The rest of the quotation is
+      _quam desinet_. Seneca, _Epist._, 72.
+
+[149] P. 100, l. 25. _They win battles._--Montaigne, in his _Essais_,
+      ii, 12, relates that the Portuguese were compelled to raise the
+      siege of Tamly on account of the number of flies.
+
+[150] P. 100, l. 27. _When it is said_, etc.--By Descartes.
+
+[151] P. 102, l. 20. _Arcesilaus._--A follower of Pyrrho, the sceptic.
+      He lived in the third century before Christ.
+
+[152] P. 105, l. 20. _Ecclesiastes._--Eccles. viii, 17.
+
+[153] P. 106, l. 16. _The academicians._--Dogmatic sceptics, as opposed
+      to sceptics who doubt their own doubt.
+
+[154] P. 107, l. 10. _Ego vir videns._--Lamentations iii, I.
+
+[155] P. 108, l. 26. _Evil is easy_, etc.--The Pythagoreans considered
+      the good as certain and finite, and evil as uncertain and
+      infinite. Montaigne, _Essais_, i, 9.
+
+[156] P. 109, l. 7. _Paulus AEmilius._--Montaigne, _Essais_, i, 19.
+      Cicero, _Tusc._, v, 40.
+
+[157] P. 109, l. 30. _Des Barreaux._--Author of a licentious love song.
+      He was born in 1602, and died in 1673. Balzac call him "the new
+      Bacchus."
+
+[158] P. 110, l. 16. _For Port-Royal._--The letters, A. P. R., occur in
+      several places, and are generally thought to indicate what will be
+      afterwards treated in lectures or conferences at Port-Royal, the
+      famous Cistercian abbey, situated about eighteen miles from Paris.
+      Founded early in the thirteenth century, it acquired its greatest
+      fame in its closing years. Louis XIV was induced to believe it
+      heretical; and the monastery was finally demolished in 1711. Its
+      downfall was no doubt brought about by the Jesuits.
+
+[159] P. 113, l. 4. _They all tend to this end._--Montaigne, _Essais_,
+      i, 19.
+
+[160] P. 119, l. 15. _Quod ergo_, etc.--Acts xvii, 23.
+
+[161] P. 119, l. 26. _Wicked demon._--Descartes had suggested the
+      possibility of the existence of an _evil genius_ to justify his
+      method of universal doubt. See his _First Meditation_. The
+      argument is quite Cartesian.
+
+[162] P. 122, l. 18. _Deliciae meae_, etc.--Proverbs viii, 31.
+
+[163] P. 122, l. 18. _Effundam spiritum_, etc.--Is. xliv, 3; Joel ii,
+      28.
+
+[164] P. 122, l. 19. _Dii estis._--Ps. lxxxii, 6.
+
+[165] P. 122, l. 20. _Omnis caro faenum._--Is. xl, 6.
+
+[166] P. 122, l. 20. _Homo assimilatus_, etc.--Ps. xlix, 20.
+
+[167] P. 124, l. 24. _Sapientius est hominibus._--1 Cor. i, 25.
+
+[168] P. 125, l. 1. _Of original sin._--The citations from the Rabbis in
+      this fragment are borrowed from a work of the Middle Ages,
+      entitled _Pugio christianorum ad impiorum perfidiam jugulandam et
+      maxime judaeorum_. It was written in the thirteenth century by
+      Raymond Martin, a Catalonian monk. An edition of it appeared in
+      1651, edited by Bosquet, Bishop of Lodeve.
+
+[169] P. 125, l. 24. _Better is a poor and wise child_, etc.--Eccles.
+      iv, 13.
+
+[170] P. 126, l. 17. _Nemo ante_, etc.--See Ovid, _Met._, iii, 137, and
+      Montaigne, _Essais_, i, 18.
+
+[171] P. 127, l. 10. _Figmentum._--Borrowed from the Vulgate, Ps. ciii,
+      14.
+
+[172] P. 128. l. 5. _All that is in the world_, etc.--First Epistle of
+      St. John, ii, 16.
+
+[173] P. 128, l. 7. _Wretched is_, etc.--M. Faugere thinks this thought
+      is taken from St. Augustine's Commentary on Ps. cxxxvii, _Super
+      flumina Babylonis._
+
+[174] P. 129, l. 6. _Qui gloriatur_, etc.--1 Cor. i, 31.
+
+[175] P. 130, l. 13. _Via, veritas._--John xiv, 6.
+
+[176] P. 130, l. 14. _Zeno._--The original founder of Stoicism.
+
+[177] P. 130, l. 15. _Epictetus._--_Diss._, iv, 6, 7.
+
+[178] P. 131, l. 32. _A body full of thinking members._--See I Cor. xii.
+
+[179] P. 133, l. 5. _Book of Wisdom._--ii, 6.
+
+[180] P. 134, l. 28. _Qui adhaeret_, etc.--1 Cor. vi, 17.
+
+[181] P. 134, l. 36. _Two laws._--Matthew xxii, 35-40; Mark xii, 28-31.
+
+[182] P. 135, l. 6. _The kingdom of God is within us._--Luke xvii, 29.
+
+[183] P. 137, l. 1. _Et non_, etc.--Ps. cxliii, 2.
+
+[184] P. 137, l. 3. _The goodness of God leadeth to repentance._--Romans
+      ii, 4.
+
+[185] P. 137, l. 5. _Let us do penance_, etc.--See Jonah iii, 8, 9.
+
+[186] P. 137, l. 27. _I came to send war._--Matthew x, 34.
+
+[187] P. 137, l. 28. _I came to bring fire and the sword._--Luke xii,
+      49.
+
+[188] P. 138, l. 2. _Pharisee and the Publican._--Parable in Luke xviii,
+      9-14.
+
+[189] P. 138, l. 13. _Abraham._--Genesis xiv, 22-24.
+
+[190] P. 138, l. 17. _Sub te erit appetitus tuus._--Genesis iv, 7.
+
+[191] P. 140, l. 1. _It is_, etc.--A discussion on the Eucharist.
+
+[192] P. 140, l. 34. _Non sum dignus._--Luke vii, 6.
+
+[193] P. 140, l. 35. _Qui manducat indignus._--I Cor. xi, 29.
+
+[194] P. 140, l. 36. _Dignus est accipere._--Apoc. iv, II.
+
+[195] P. 141. In the French edition on which this translation is based
+      there was inserted the following fragment after No. 513:
+
+        "Work out your own salvation with fear."
+
+        Proofs of prayer. _Petenti dabitur._
+
+        Therefore it is in our power to ask. On the other hand, there is
+        God. So it is not in our power, since the obtaining of (the
+        grace) to pray to Him is not in our power. For since salvation
+        is not in us, and the obtaining of such grace is from Him,
+        prayer is not in our power.
+
+        The righteous man should then hope no more in God, for he ought
+        not to hope, but to strive to obtain what he wants.
+
+        Let us conclude then that, since man is now unrighteous since
+        the first sin, and God is unwilling that he should thereby not
+        be estranged from Him, it is only by a first effect that he is
+        not estranged.
+
+        Therefore, those who depart from God have not this first effect
+        without which they are not estranged from God, and those who do
+        not depart from God have this first effect. Therefore, those
+        whom we have seen possessed for some time of grace by this first
+        effect, cease to pray, for want of this first effect.
+
+        Then God abandons the first in this sense.
+
+        It is doubtful, however that this fragment should be included in
+        the _Pensees_, and it has seemed best to separate it from the
+        text. It has only once before appeared--in the edition of
+        Michaut (1896). The first half of it has been freely translated
+        in order to give an interpretation in accordance with a
+        suggestion from M. Emile Boutroux, the eminent authority on
+        Pascal. The meaning seems to be this. In one sense it is in our
+        power to ask from God, who promises to give us what we ask. But,
+        in another sense, it is not in our power to ask; for it is not
+        in our power to obtain the grace which is necessary in asking.
+        We know that salvation is not in our power. Therefore some
+        condition of salvation is not in our power. Now the conditions
+        of salvation are two: (1) The asking for it, and (2) the
+        obtaining it. But God promises to give us what we ask. Hence the
+        obtaining is in our power. Therefore the condition which is not
+        in our power must be the first, namely, the asking. Prayer
+        presupposes a grace which it is not within our power to obtain.
+
+        After giving the utmost consideration to the second half of this
+        obscure fragment, and seeking assistance from some eminent
+        scholars, the translator has been compelled to give a strictly
+        literal translation of it, without attempting to make sense.
+
+[196] P. 141, l. 14. _Lord, when saw we_, etc.--Matthew xxv, 37.
+
+[197] P. 143, l. 19. _Qui justus est, justificetur adhuc._--Apoc. xxii,
+      II.
+
+[198] P. 144, l. 2. _Corneille._--See his _Horace_, II, iii.
+
+[199] P. 144, l. 15. _Corrumpunt mores_, etc.--I Cor. xv, 33.
+
+[200] P. 145. l. 25. _Quod curiositate_, etc.--St. Augustine, _Sermon
+      CXLI_.
+
+[201] P. 146, l. 34. _Quia ... facere._--I Cor. i, 21.
+
+[202] P. 148, l. 7. _Turbare semetipsum._--John xi, 33. The text is
+      _turbavit seipsum_.
+
+[203] P. 148, l. 25. _My soul is sorrowful even unto death._--Mark xiv,
+      34.
+
+[204] P. 149, l. 3. _Eamus. Processit._--John xviii, 4. But _eamus_ does
+      not occur. See, however, Matthew xxvi, 46.
+
+[205] P. 150, l. 36. _Eritis sicut_, etc.--Genesis iv, 5.
+
+[206] P. 151, l. 2. _Noli me tangere._--John xx, 17.
+
+[207] P. 156, l. 14. _Vere discipuli_, etc.--Allusions to John viii, 31,
+      i, 47; viii, 36; vi, 32.
+
+[208] P. 158, l. 41. _Signa legem in electis meis._--Is. viii, 16. The
+      text of the Vulgate is _in discipulis meis_.
+
+[209] P. 159, l. 2. _Hosea._--xiv, 9.
+
+[210] P. 159, l. 13. _Saint John._--xii, 39.
+
+[211] P. 160, l. 17. _Tamar._--Genesis xxxviii, 24-30.
+
+[212] P. 160, l. 17. _Ruth._--Ruth iv, 17-22.
+
+[213] P. 163, l. 13. _History of China._--A History of China in Latin
+      had been published in 1658.
+
+[214] P. 164, l. I. _The five suns_, etc.--Montaigne, _Essais_, iii, 6.
+
+[215] P. 164, l. 9. _Jesus Christ._--John v, 31.
+
+[216] P. 164, l. 17. _The Koran says_, etc.--There is no mention of
+      Saint Matthew in the Koran; but it speaks of the Apostles
+      generally.
+
+[217] P. 165, l. 35. _Moses._--Deut. xxxi, 11.
+
+[218] P. 166, l. 23. _Carnal Christians._--Jesuits and Molinists.
+
+[219] P. 170, l. 14. _Whom he welcomed from afar._--John viii, 56.
+
+[220] P. 170, l. 19. _Salutare_, etc.--Genesis xdix, 18.
+
+[221] P. 173, l. 33. _The Twelve Tables at Athens._--There were no such
+      tables. About 450 B.C. a commission is said to have been appointed
+      in Rome to visit Greece and collect information to frame a code of
+      law. This is now doubted, if not entirely discredited.
+
+[222] P. 173, l. 35. _Josephus.--Reply to Apion_, ii, 16. Josephus, the
+      Jewish historian, gained the favour of Titus, and accompanied him
+      to the siege of Jerusalem. He defended the Jews against a
+      contemporary grammarian, named Apion, who had written a violent
+      satire on the Jews.
+
+[223] P. 174, l. 27. _Against Apion._--ii, 39. See preceding note.
+
+[224] P. 174, l. 28. _Philo._--A Jewish philosopher, who lived in the
+      first century of the Christian era. He was one of the founders of
+      the Alexandrian school of thought. He sought to reconcile Jewish
+      tradition with Greek thought.
+
+[225] P. 175, l. 20. _Prefers the younger._--See No. 710.
+
+[226] P. 176, l. 32. _The books of the Sibyls and Trismegistus._--The
+      Sibyls were the old Roman prophetesses. Their predictions were
+      preserved in three books at Rome, which Tarquinius Superbus had
+      bought from the Sibyl of Erythrae. Trismegistus was the Greek name
+      of the Egyptian god Thoth, who was regarded as the originator of
+      Egyptian culture, the god of religion, of writing, and of the arts
+      and sciences. Under his name there existed forty-two sacred books,
+      kept by the Egyptian priests.
+
+[227] P. 177, l. 3. _Quis mihi_, etc.--Numbers xi, 29. _Quis tribuat ut
+      omnis populus prophetet_?
+
+[228] P. 177, l. 25. _Maccabees._--2 Macc. xi, 2.
+
+[229] P. 177, l. 7. _This book_, etc.--Is. xxx, 8.
+
+[230] P. 178, l. 9. _Tertullian._--A Christian writer in the second
+      century after Christ. The quotation is from his _De Cultu Femin._,
+      ii, 3.
+
+[231] P. 178, l. 16. (+Theos+), etc.--Eusebius, _Hist._, lib. v, c. 8.
+
+[232] P. 178, l. 22. _And he took that from Saint Irenaeus._--_Hist._,
+      lib. x, c 25.
+
+[233] P. 179, l. 5. _The story in Esdras._--2 Esdras xiv. God appears to
+      Esdras in a bush, and orders him to assemble the people and
+      deliver the message. Esdras replies that the law is burnt. Then
+      God commands him to take five scribes to whom for forty days He
+      dictates the ancient law. This story conflicted with many passages
+      in the prophets, and was therefore rejected from the Canon at the
+      Council of Trent.
+
+[234] P. 181, l. 14. _The Kabbala._--The fantastic secret doctrine of
+      interpretation of Scripture, held by a number of Jewish rabbis.
+
+[235] P. 181, l. 26. _Ut sciatis_, etc.--Mark ii, 10, 11.
+
+[236] P. 183, l. 29. _This generation_, etc.--Matthew xxiv, 34.
+
+[237] P. 184, l. 11. _Difference between dinner and supper._--Luke xiv,
+      12.
+
+[238] P. 184, l. 28. _The six ages_, etc.--M. Havet has traced this to a
+      chapter in St. Augustine, _De Genesi contra Manichaeos_, i, 23.
+
+[239] P. 184, l. 31. _Forma futuri._--Romans v, 14.
+
+[240] P. 186, l. 13. _The Messiah_, etc.--John xii, 34.
+
+[241] P. 186, l. 30. _If the light_, etc.--Matthew vi, 23.
+
+[242] P. 187, l. 1. _Somnum suum._--Ps. lxxvi, 5.
+
+[243] P. 187, l. 1. _Figura hujus mundi._--1 Cor. vii, 31.
+
+[244] P. 187, l. 2. _Comedes panem tuum._--Deut. viii, 9. _Panem
+      nostrum,_ Luke xi, 3.
+
+[245] P. 187, l. 3. _Inimici Dei terram lingent._--Ps. lxxii, 9.
+
+[246] P. 187, l. 8. _Cum amaritudinibus._--Exodus xii, 8. The Vulgate
+      has _cum lacticibus agrestibus_.
+
+[247] P. 187, l. 9. _Singularis sum ego donec transeam._--Ps. cxli, 10.
+
+[248] P. 188, l. 19. _Saint Paul._--Galatians iv, 24; I Cor. iii, 16,
+      17; Hebrews ix, 24; Romans ii, 28, 29.
+
+[249] P. 188, l. 25. _That Moses_, etc.--John vi, 32.
+
+[250] P. 189, l. 3. _For one thing alone is needful._--Luke x, 42.
+
+[251] P. 189, l. 9. _The breasts of the Spouse._--Song of Solomon iv, 5.
+
+[252] P. 189, l. 15. _And the Christians_, etc.--Romans vi, 20; viii,
+      14, 15.
+
+[253] P. 189, l. 17. _When Saint Peter_, etc.--Acts xv. See Genesis
+      xvii, 10; Leviticus xii, 3.
+
+[254] P. 189, l. 27. _Fac secundum_, etc.--Exodus xxv, 40.
+
+[255] P. 190, l. 1. _Saint Paul._--1 Tim. iv, 3; 1 Cor. vii.
+
+[256] P. 190, l. 7. _The Jews_, etc.--Hebrews viii, 5.
+
+[257] P. 192, l. 15. _That He should destroy death through
+      death._--Hebrews ii, 14.
+
+[258] P. 192, l. 30. _Veri adoratores._--John iv, 23.
+
+[259] P. 192, l. 30. _Ecce agnus_, etc.--John i, 29.
+
+[260] P. 193, l. 15. _Ye shall be free indeed._--John viii, 36.
+
+[261] P. 193, l. 17. _I am the true bread from heaven._--Ibid., vi, 32.
+
+[262] P. 194, l. 27. _Agnus occisus_, etc.--Apoc. xiii, 8.
+
+[263] P. 194, l. 34. _Sede a dextris meis._--Ps. cx, 1.
+
+[264] P. 195, l. 12. _A jealous God._--Exodus xx, 5.
+
+[265] P. 195, l. 14. _Quia confortavit seras._--Ps. cxlvii, 13.
+
+[266] P. 195, l. 17. _The closed mem._--The allusions here are to
+      certain peculiarities in Jewish writing. There are some letters
+      written in two ways, closed or open, as the _mem_.
+
+[267] P. 199, l. 1. _Great Pan is dead._--Plutarch, _De Defect. Orac._,
+      xvii.
+
+[268] P. 199, l. 2. _Susceperunt verbum_, etc.--Acts xvii, 11.
+
+[269] P. 199, l. 20. _The ruler taken from the thigh._--Genesis xlix,
+      10.
+
+[270] P. 208, l. 6. _Make their heart fat._--Is. vi, 10; John xii, 40.
+
+[271] P. 209, l. 1. _Non habemus regem nisi Caesarem._--John xix, 15.
+
+[272] P. 218, l. 17. _In Horeb_, etc.--Deut. xviii, 16-19.
+
+[273] P. 220, l. 34. _Then they shall teach_, etc.--Jeremiah xxxi, 34.
+
+[274] P. 221, l. 1. _Your sons shall prophesy._--Joel ii, 28.
+
+[275] P. 221, l. 20. _Populum_, etc.--Is. lxv, 2; Romans x, 21.
+
+[276] P. 222, l. 25. _Eris palpans in meridie._--Deut. xxviii, 29.
+
+[277] P. 222, l. 26. _Dabitur liber_, etc.--Is. xxix, 12. The quotation
+      is inaccurate.
+
+[278] P. 223, l. 24. _Quis mihi_, etc.--Job xix, 23-25.
+
+[279] P. 224, l. 1. _Pray_, etc.--The fragments here are Pascal's notes
+      on Luke. See chaps. xxii and xxiii.
+
+[280] P. 225, l. 20. _Excaeca._--Is. vi, 10.
+
+[281] P, 226, l. 9. _Lazarus dormit_, etc.--John xi, 11, 14.
+
+[282] P. 226, l. 10. _The apparent discrepancy of the Gospels._--To
+      reconcile the apparent discrepancies in the Gospels, Pascal wrote
+      a short life of Christ.
+
+[283] P. 227, l. 13. _Gladium tuum, potentissime._--Ps. xlv, 3.
+
+[284] P. 228, l. 25. _Ingrediens mundum._--Hebrews x, 5.
+
+[285] P. 228, l. 26. _Stone upon stone._--Mark xiii, 2.
+
+[286] P. 229, l. 20. _Jesus Christ at last_, etc.--See Mark xii.
+
+[287] P. 230, l. 1. _Effundam spiritum meum._--Joel ii, 28.
+
+[288] P. 230, l. 6. _Omnes gentes ... eum._--Ps. xxii, 27.
+
+[289] P. 230, l. 7. _Parum est ut_, etc.--Is. xlix, 6.
+
+[290] P. 230, l. 7. _Postula a me._--Ps. ii, 8.
+
+[291] P. 230, l. 8. _Adorabunt ... reges._--Ps. lxxii, 11.
+
+[292] P. 230, l. 8. _Testes iniqui._--Ps. xxv, 11.
+
+[293] P. 230, l. 8. _Dabit maxillam percutienti._--Lamentations iii, 30.
+
+[294] P. 230, l. 9. _Dederunt fel in escam._--Ps. lxix, 21.
+
+[295] P. 230, l. 11. _I will bless them that bless thee._--Genesis xii,
+      3.
+
+[296] P. 230, l. 12. _All nations blessed in his seed._--Ibid., xxii,
+      18.
+
+[297] P. 230, l. 13. _Lumen ad revelationem gentium._--Luke ii, 32.
+
+[298] P. 230, l. 14. _Non fecit taliter_, etc.--Ps. cxlvii, 20.
+
+[299] P. 230, l. 20. _Bibite ex hoc omnes._--Matthew xxvi, 27.
+
+[300] P. 230, l. 22. _In quo omnes peccaverunt._--Romans v, 12.
+
+[301] P. 230, l. 26. _Ne timeas pusillus grex._--Luke xii, 32.
+
+[302] P. 230, l. 29. _Qui me_, etc.--Matthew x, 40.
+
+[303] P. 230, l. 32. _Saint John._--Luke i, 17.
+
+[304] P. 230, l. 33. _Jesus Christ._--Ibid., xii, 51.
+
+[305] P. 231, l. 5. _Omnis Judaea_, etc.--Mark i, 5.
+
+[306] P. 231, l. 7. _From these stones_, etc.--Matthew iii, 9.
+
+[307] P. 231, l. 9. _Ne convertantur_, etc.--Mark iv, 12.
+
+[308] P. 231, l. 11. _Amice, ad quid venisti?_--Matthew xxvi, 50.
+
+[309] P. 231, l. 31. _What is a man_, etc.--Luke ix, 25.
+
+[310] P. 231, l. 32. _Whosoever will_, etc.--Ibid., 24.
+
+[311] P. 232, l. 1. _I am not come_, etc.--Matthew v, 17.
+
+[312] P. 232, l. 2. _Lambs took not_, etc.--See John i, 29.
+
+[313] P. 232, l. 4. _Moses._--Ibid., vi, 32; viii, 36.
+
+[314] P. 232, l. 15. _Quare_, etc.--Ps. ii, 1, 2.
+
+[315] P. 233, l. 8. _I have reserved me seven thousand._--1 Kings xix,
+      18.
+
+[316] P. 234, l. 27. _Archimedes._--The founder of statics and
+      hydrostatics. He was born at Syracuse in 287 B.C., and was killed
+      in 212 B.C. He was not a prince, though a relative of a king. M.
+      Havet points out that Cicero talks of him as an obscure man
+      _(Tusc,_ v, 23).
+
+[317] P. 235, l. 33. _In sanctificationem et in scandalum._--Is. viii,
+      14.
+
+[318] P. 238, l. 11. _Jesus Christ._--Mark ix, 39.
+
+[319] P. 239, l. 7. _Rejoice not_, etc.--Luke x, 20.
+
+[320] P. 239, l. 12. _Scimus_, etc.--John iii, 2.
+
+[321] P. 239, l. 25. _Nisi fecissem ... haberent._--Ibid., xv, 24.
+
+[322] P. 239, l. 32. _The second miracle._--Ibid., iv, 54.
+
+[323] P. 240, l. 6. _Montaigne._--_Essais_, ii, 26, and iii, 11.
+
+[324] P. 242, l. 9. _Vatable._--Professor of Hebrew at the College
+      Royal, founded by Francis I. An edition of the Bible with notes
+      under his name, which were not his, was published in 1539.
+
+[325] P. 242, l. 19. _Omne regnum divisum._--Matthew xii, 25; Luke xi,
+      17.
+
+[326] P. 242, l. 23. _Si in digito ... vos._--Luke xi, 20.
+
+[327] P. 243, l. 12. _Q. 113, A. 10, Ad. 2._--Thomas Aquinas's _Summa_,
+      Pt. I, Question 113, Article 10, Reply to the Second Objection.
+
+[328] P. 243, l. 18. _Judaei signa petunt_, etc.--I Cor. i, 22.
+
+[329] P. 243, l. 23. _Sed vos_, etc.--John x, 26.
+
+[330] P. 246, l. 15. _Tu quid dicis_? etc.--John ix, 17, 33.
+
+[331] P. 247, l. 14. _Though ye believe not_, etc.--John x, 38.
+
+[332] P. 247, l. 25. _Nemo facit_, etc.--Mark ix, 39.
+
+[333] P. 247, l. 27. _A sacred relic._--This is a reference to the
+      miracle of the Holy Thorn. Marguerite Perier, Pascal's niece, was
+      cured of a fistula lachrymalis on 24 March, 1656, after her eye
+      was touched with this sacred relic, supposed to be a thorn from
+      the crown of Christ. This miracle made a great impression upon
+      Pascal.
+
+[334] P. 248, l. 23. _These nuns._--Of Port-Royal, as to which, see note
+      on page 110, line 16, above. They were accused of Calvinism.
+
+[335] P. 248, l. 28. _Vide si_, etc.--Ps. cxxxix, 24.
+
+[336] P. 249, l. 1. _Si tu_, etc.--Luke xxii, 67.
+
+[337] P. 249, l. 2. _Opera quae_, etc.--John v, 36; x, 26-27.
+
+[338] P. 249, l. 7. _Nemo potest_, etc.--John iii, 2.
+
+[339] P. 249, l. 11. _Generatio prava_, etc.--Matthew xii, 39.
+
+[340] P. 249, l. 14. _Et non poterat facere._--Mark vi, 5.
+
+[341] P. 249, l. 16. _Nisi videritis, non creditis._--John iv, 8, 48.
+
+[342] P. 249, l. 23. _Tentat enim_, etc.--Deut. xiii, 3.
+
+[343] P. 249, l. 25. _Ecce praedixi vobis: vos ergo videte._--Matthew
+      xxiv, 25, 26.
+
+[344] P. 250, l. 7. _We have Moses_, etc.--John ix, 29.
+
+[345] P. 250, l. 30. _Quid debui._--Is. v, 3, 4. The Vulgate is _Quis
+      est quod debui ultra facere vineae meae, et non feci ei_.
+
+[346] P. 251, l. 12. _Bar-jesus blinded._--Acts xiii, 6-11.
+
+[347] P. 251, l. 14. _The Jewish exorcists._--Ibid., xix, 13-16.
+
+[348] P. 251, l. 18. _Si angelus._--Galatians i, 8.
+
+[349] P. 252, l. 10. _An angel from heaven._--See previous note.
+
+[350] P. 252, l. 14. _Father Lingende._--Claude de Lingendes, an
+      eloquent Jesuit preacher, who died in 1660.
+
+[351] P. 252, l. 33. _Ubi est Deus tuus?_--Ps. xiii, 3.
+
+[352] P. 252, l. 34. _Exortum est_, etc.--Ps. cxii, 4.
+
+[353] P. 253, l. 6. _Saint Xavier._--Saint Francois Xavier, the friend
+      of Ignatius Loyola, became a Jesuit.
+
+[354] P. 253, l. 9. _Vae qui_, etc.--Is. x, I.
+
+[355] P. 253, l. 24. _The five propositions._--See Preface.
+
+[356] P. 253, l. 36. _To seduce_, etc.--Mark xiii, 22.
+
+[357] P. 254, l. 6. _Si non fecissem._--John xv, 24.
+
+[358] P. 255, l. 11. _Believe in the Church._--Matthew xviii, 17-20.
+
+[359] P. 257, l. 14. _They._--The Jansenists, who believed in the system
+      of evangelical doctrine deduced from Augustine by Cornelius Jansen
+      (1585-1638), the Bishop of Ypres. They held that interior grace is
+      irresistible, and that Christ died for all, in reaction against
+      the ordinary Catholic dogma of the freedom of the will, and merely
+      sufficient grace.
+
+[360] P. 258, l. 4. _A time to laugh_, etc.--Eccles. iii, 4.
+
+[361] P. 258, l. 4. _Responde. Ne respondeas._--Prov. xxvi, 4, 5.
+
+[362] P. 260, l. 3. _Saint Athanasius._--Patriarch of Alexandria,
+      accused of rape, of murder, and of sacrilege. He was condemned by
+      the Councils of Tyre, Aries, and Milan. Pope Liberius is said to
+      have finally ratified the condemnation in A.D. 357. Athanasius
+      here stands for Jansenius, Saint Thersea for Mother Angelique, and
+      Liberius for Clement IX.
+
+[363] P. 261, l. 17. _Vos autem non sic._--Luke xxii, 26.
+
+[364] P. 261, l. 23. _Duo aut tres in unum._--John x, 30; First Epistle
+      of St. John, V, 8.
+
+[365] P. 262, l. 18. _The Fronde._--The party which rose against Mazarin
+      and the Court during the minority of Louis XIV. They led to civil
+      war.
+
+[366] P. 262, l. 25. _Pasce oves meas._--John xxi, 17.
+
+[367] P. 263, l. 14. _Jeroboam._--I Kings xii, 31.
+
+[368] P. 265, l. 21. _The servant_, etc.--John xv, 15.
+
+[369] P. 266, l. 4. _He that is not_, etc.--Matthew xii, 30.
+
+[370] P. 266, l. 5. _He that is not_, etc.--Mark ix, 40.
+
+[371] P. 266, l. 11. _Humilibus dot gratiam._--James iv, 6.
+
+[372] P. 266, l. 12. _Sui eum non_, etc.--John i, 11, 12.
+
+[373] P. 266, l. 33. _We will be as the other nations._--I Sam. viii,
+      20.
+
+[374] P. 268, l. 19. _Vince in bono malum._--Romans xii, 21.
+
+[375] P. 268, l. 26. _Montalte._--See note on page 6, line 30, above.
+
+[376] P. 269, l. 11. _Probability._--The doctrine in casuistry that of
+      two probable views, both reasonable, one may follow his own
+      inclinations, as a doubtful law cannot impose a certain
+      obligation. It was held by the Jesuits, the famous religious order
+      founded in 1534 by Ignatius Loyola. This section of the _Pensees_
+      is directed chiefly against them.
+
+[377] P. 269, l. 22. _Coacervabunt sibi magistros._--2 Tim. iv, 3.
+
+[378] P. 270, l. 3. _These._--The writers of Port-Royal.
+
+[379] P. 270, l. 15. _The Society._--The Society of Jesus.
+
+[380] P. 271, l. 15. _Digna necessitas._--Book of Wisdom xix, 4.
+
+
+
+
+INDEX
+
+_The figures refer to the numbers of the Pensees, and not to the pages._
+
+
+ABRAHAM,
+  took nothing for himself, 502;
+  from stones can come children unto, 777;
+  and Gideon, 821
+
+Absolutions, without signs of regret, 903, 904
+
+Act, the last, is tragic, 210
+
+Adam,
+  compared with Christ, 551;
+  his glorious state, 559;
+  _forma futuri_, 655
+
+Advent, the time of the first, foretold, 756
+
+Age,
+  influences judgment, 381;
+  the six ages, 654
+
+Alexander, the example of his chastity, 103
+
+Amusements, dangerous to the Christian life, 11
+
+Animals, intelligence and instinct of, 340, 342
+
+Antichrist,
+  miracles of, foretold by Christ, 825;
+  will speak openly against God, 842;
+  miracles of, cannot lead into error, 845
+
+Apocalyptics, extravagances of the, 650
+
+Apostles,
+  hypothesis that they were deceivers, 571;
+  foresaw heresies, 578;
+  supposition that they were either deceived or deceivers, 801
+
+Aquinas, Thomas, 61, 338
+
+Arcesilaus, the sceptic, became a dogmatist, 375
+
+Archimedes, greatness of, 792
+
+Arians, where they go wrong, 861
+
+Aristotle, and Plato, 331
+
+Arius, miracles in his time, 831
+
+Athanasius, St., 867
+
+Atheism, shows a certain strength of mind, 225
+
+Atheists,
+  who seek, to be pitied, 190;
+  ought to say what is perfectly evident, 221;
+  objections of, against the Resurrection and the Virgin
+  Birth, 222, 223;
+  objection of, 228
+
+Augustine, St.,
+  saw that we work for an uncertainty, 234;
+  on the submission of reason, 270;
+  on miracles, 811;
+  his authority, 868
+
+Augustus, his saying about Herod's son, 179
+
+Authority, in belief, 260
+
+Authors, vanity of certain, 43
+
+Automatism, human, 252
+
+
+Babylon, rivers of, 459
+
+Beauty,
+  a certain standard of, 32;
+  poetical, 33
+
+Belief,
+  three sources of, 245;
+  rule of, 260;
+  of simple people, 284;
+  without reading the Testaments, 286;
+  the Cross creates, 587;
+  reasons why there is no, in the miracles, 825
+
+Bias, leads to error, 98
+
+Birth,
+  noble, an advantage, 322;
+  persons of high, honoured and despised, 337
+
+Blame, and praise, 501
+
+Blood, example of the circulation of, 96
+
+Body,
+  nourishment of the, 356;
+  the, and its members, 475, 476;
+  infinite distance between mind and, 792
+
+Brutes, no mutual admiration among the, 401
+
+
+Caesar, compared with Alexander and Augustus, 132
+
+Calling, chance decides the choice of a, 97
+
+Calvinism, error of, 776
+
+Canonical, the heretical books prove the, 568
+
+Carthusian monk, difference between a soldier and a, 538
+
+Casuists,
+  true believers have no pretext for following their laxity, 888;
+  submit the decision to a corrupted reason, 906;
+  cannot give assurance to a conscience in error, 908;
+  allow lust to act, 913
+
+Causes, seen by the intellect and not by the senses, 234
+
+Catholic, the, doctrine, of the Holy Sacrament, 861
+
+Ceremonies, ordained in the Old Testament, are types, 679
+
+Certain, nothing is, 234
+
+Chance,
+  according to the doctrine of chance, one should believe in God, 233;
+  and work for an uncertainty, 234;
+  and seek the truth, 236;
+  gives rise to thoughts, 370
+
+Chancellor, the position of the, uneral, 307
+
+Character, the Christian, the human, and the inhuman, 532
+
+Charity,
+  nothing so like it as covetousness, 662;
+  not a figurative precept, 664;
+  the sole aim of the Scripture, 669
+
+Charron, the divisions of, 62
+
+Children,
+  frightened at the face they have blackened, 88;
+  of Port-Royal, 151;
+  illustration of usurpation from, 295
+
+China, History of, 592, 593
+
+Christianity,
+  alone cures pride and sloth, 435;
+  is strange, 536;
+  consists in two points, 555;
+  evidence for, 563;
+  is wise and foolish, 587
+
+Christians,
+  few true, 256;
+  without the knowledge of the prophecies and evidences, 287;
+  comply with folly, 338;
+  humility of, 537;
+  their hope, 539;
+  their happiness, 540;
+  the God of, 543
+
+Church,
+  history of the, 857;
+  the, in persecution, like a ship in a storm, 858;
+  when in a good state, 860;
+  has always been attacked by opposite errors, 861;
+  the, and tradition, 866;
+  absolution and the, 869;
+  the Pope and the, 870;
+  the, and infallibility, 875;
+  true justice in the, 877;
+  the work of the, 880;
+  the discipline of the, 884;
+  the anathemas of the, 895
+
+Cicero, false beauties in, 31
+
+Cipher,
+  a, has a double meaning, 676, 677;
+  key of, 680;
+  the, given by St. Paul, 682
+
+Circumcision,
+  only a sign, 609;
+  the apostles and, 671
+
+Clearness,
+  sufficient, for the elect, 577;
+  and obscurity, 856
+
+Cleobuline, the passion of, 13
+
+Cleopatra,
+  the nose of, 162;
+  and love, 163
+
+Compliments, 57
+
+Conditions, the easiest, to live in, according to the world and
+  to God, 905
+
+Condolences, formal, 56
+
+Confession, 100;
+  different effects of, 529
+
+Contradiction, 157;
+  a bad sign of truth, 384
+
+Conversion, the, 470;
+  of the heathen, 768
+
+Copernicus, 218
+
+Cords, the, which bind the respect of men to each other, 304
+
+Correct, how to, with advantage, 9
+
+Cripple, why a, does not offend us, and a fool does, 80
+
+Cromwell, death of, 176
+
+Custom,
+  is our nature, 89;
+  our natural principles, principles of, 92;
+  a second nature, 93;
+  the source of our strongest beliefs, 252
+
+Cyrus, prediction of, 712
+
+
+Damned, the, condemned by their own reason, 562
+
+Daniel, 721;
+  the seventy weeks of, 722
+
+David,
+  a saying of, 689;
+  the eternal reign of the race of, 716, 717
+
+Death,
+  easier to bear without thinking of it, 166;
+  men do not think of, 168;
+  fear of, 215, 216;
+  examples of the noble deaths of the Lacedaemonians, 481
+
+Deference, meaning of, 317
+
+Deeds, noble, best when hidden, 159
+
+Deism, as far removed from Christianity as atheism, 555
+
+Democritus, saying of, 72
+
+Demonstrations, not certain that there are true, 387
+
+Descartes, 76, 77, 78, 79
+
+Devil,
+  the, and miracle, 803;
+  the, and doctrine, 819
+
+Disciples, and true disciples, 518
+
+Discourses, on humility, 377
+
+Diseases, a source of error, 82
+
+Disproportion of man, 72
+
+Diversion, reason why men seek, 139, 140, 141, 142, 143, 168, 170
+
+Docility, 254
+
+Doctor, the, 12
+
+Doctrine, and miracles, 802, 842
+
+Dogmatism, and scepticism, 434
+
+Dream, life like a, 386
+
+Duty, and the passions, 104
+
+
+Ecclesiastes, 389
+
+Eclipses, why said to foretoken misfortune, 173
+
+Ego,
+  what is the, 323;
+  consists in thought, 469
+
+Egyptians, conversion of the, 724
+
+Elect,
+  the, ignorant of their virtues, 514;
+  all things work together for good to the, 574
+
+Eloquence, 15, 16, 25, 26
+
+Emilius, Paulus, 409, 410
+
+Enemies, meaning of, in the prophecies, 570, 691
+
+Epictetus, 80, 466, 467
+
+Error, a common, when advantageous, 18
+
+Esdras, the story in, 631, 632, 633
+
+Eternity, existence of, 195
+
+Ethics,
+  consoles us, 67;
+  a special science, 911
+
+Eucharist, the, 224, 512, 788
+
+Evangelists, the, painted a perfectly heroic soul in Jesus Christ, 799
+
+Evil, infinite forms of, 408
+
+Examples, in demonstration, 40
+
+Exception, and the rule, 832, 903
+
+Excuses, on, 58
+
+External, the, must be joined to the internal, 250
+
+Ezekiel, spoke evil of Israel, 885
+
+
+Faith,
+  different from proof, 248;
+  and miracle, 263;
+  and the senses, 264;
+  what is, 278;
+  without, man cannot know the true good or justice, 425;
+  consists in Jesus Christ, 522
+
+Fancy,
+  effects of, 86;
+  confused with feeling, 274
+
+Faults, we owe a great debt to those who point out, 534
+
+Fear, good and bad, 262
+
+Feeling,
+  and reasoning, 3, 274;
+  harmed in the same way as the understanding, 6
+
+Flies, the power of, 366, 367
+
+Friend, importance of a true, 155
+
+Fundamentals, the two, 804
+
+
+Galilee, the word, 743
+
+Gentiles,
+  conversion of the, 712;
+  calling of the, 713
+
+Gentleman,
+  the universal quality, 35;
+  man never taught to be a, 68
+
+Glory, 151, 401;
+  the greatest baseness of man is the pursuit of, 404
+
+God,
+  the conduct of, 185;
+  is infinite, 231, 233;
+  infinitely incomprehensible, 233;
+  we should wager that there is a, 233;
+  a _Deus absconditus,_ 194, 242;
+  knowledge of, is not the love of Him, 280;
+  two kinds of persons know, 288;
+  has created all for Himself, 314;
+  the wisdom of, 430;
+  must reign over all, 460;
+  we must love Him only, 479;
+  not true that all reveals, 556;
+  has willed to blind some and to enlighten others, 565, 575;
+  foresaw heresies, 578;
+  has willed to hide Himself, 584;
+  formed for Himself the Jewish people, 643;
+  the word does not differ from the intention in, 653;
+  the greatness of His compassion, 847;
+  has not wanted to absolve without the Church, 869
+
+Godliness, why difficult, 498
+
+Good, the inquiry into the sovereign, 73, 462
+
+Gospel, the style of the, admirable, 797
+
+Grace,
+  unites us to God, 430, 507;
+  necessary to turn a man into a saint, 508;
+  the law and, 519, 521;
+  nature and, 520;
+  morality and, 522;
+  man's capacity for, 523
+
+Great, the, and the humble have the same misfortunes, 180
+
+Greatness,
+  the, of man, 397, 398, 400, 409;
+  constituted by thought, 346;
+  even in his lust, 402, 403;
+  and wretchedness of man, 416, 417, 418, 423, 430, 443
+
+
+Haggai, 725
+
+Happiness,
+  all men seek, 425;
+  is in God, 465
+
+Happy, in order to be, man does not think of death, 169
+
+Hate, all men naturally, one another, 451
+
+Heart,
+  the, has its reasons, 277;
+  experiences God, 278;
+  we know truth, not only by the reason, but also by the, 282;
+  has its own order, 283
+
+Heresy, 774;
+  source of all, 861
+
+Heretics,
+  and the three marks of religion, 843, 844;
+  and the Jesuits, 890
+
+Herod, 178, 179
+
+Hosts, the three, 177
+
+
+Image, an, of the condition of men, 199
+
+Imagination,
+  that deceitful part in man, 82;
+  enlarges little objects, 84;
+  magnifies a nothing, 85;
+  often mistaken for the heart, 275;
+  judges, etc., appeal only to the, 307
+
+Inconstancy, in, 112, 113
+
+Infinite,
+  the, of greatness and of littleness, 72;
+  and the finite, 233
+
+Injustice, 214, 191, 293, 326, 878
+
+Instability, 212
+
+Intellect, different kinds of, 2
+
+Isaiah, 712, 725
+
+
+Jacob, 612, 710
+
+Jansenists,
+  the, are persecuted, 859;
+  are like the heretics, 886
+
+Jeremiah, 713, 818
+
+Jesuits,
+  the, unjust persecutors, 851;
+  hardness of the, 853;
+  and Jansenists, 864;
+  impose upon the Pope, 881;
+  effects of their sins, 918;
+  do not keep their word, 923
+
+Jesus Christ
+  employs the rule of love, 283;
+  is a God whom we approach without pride, 527;
+  His teaching, 544;
+  without, man must be in misery, 545;
+  God known only through, 546;
+  we know ourselves only through, 547;
+  useless to know God without, 548;
+  the sepulchre of, 551;
+  the mystery of, 552;
+  and His wounds, 553;
+  genealogy of, 577;
+  came at the time foretold, 669;
+  necessary for Him to suffer, 678;
+  the Messiah, 719;
+  prophecies about, 730, 733, 734;
+  foretold, and was foretold, 738;
+  how regarded by the Old and New Testaments, 239;
+  what the prophets say of, 750;
+  His office, 765;
+  typified by Joseph, 767;
+  what He came to say, 769, 782;
+  came to blind, etc., 770;
+  never condemned without hearing, 779;
+  Redeemer of all, 780;
+  would not have the testimony of devils, 783;
+  an obscurity, 785, 788;
+  would not be slain without the forms of justice, 789;
+  no man had more renown than, 791;
+  absurd to take offence at the lowliness of, 792;
+  came _in sanctificationem et in scandalum_, 794;
+  said great things simply, 796;
+  verified that He was the Messiah, 807;
+  and miracles, 828
+
+Jews,
+  their religion must be differently regarded in the Bible and in
+    their tradition, 600;
+  and is wholly divine, 602;
+  the carnal, 606, 607, 661, 746;
+  true, and true Christians have the same religion, 609;
+  their advantages, 619;
+  their antiquity, 627;
+  their sincerity, 629, 630;
+  their long and miserable existence, 639;
+  the, expressly made to witness to the Messiah, 640;
+  earthly thoughts of the, 669;
+  were the slaves of sin, 670;
+  their zeal for the law, 700, 701;
+  the devil troubled their zeal, 703;
+  their captivity, 712;
+  reprobation of the, 712;
+  accustomed to great miracles, 745;
+  the, but not all, reject Christ, 759;
+  the, in slaying Him, have proved Him to be the Messiah, 760;
+  their dilemma, 761
+
+Job and Solomon, 174
+
+John, St., the Baptist, 775
+
+Joseph, 622, 697, 767
+
+Josephus, 628, 786
+
+Joshua, 626
+
+Judgment,
+  the, and the intellect, 4;
+  of another easily prejudiced, 105
+
+Just, the, act by faith, 504
+
+Justice,
+  the, of God, 233;
+  relation of, to law and custom, 294, 325;
+  and might, 298, 299;
+  determined by custom, 309;
+  is what is established, 312
+
+
+King,
+  the, surrounded by people to amuse him, 139;
+  a, without amusement, is full of wretchedness, 142;
+  why he inspires respect, 308;
+  and tyrant, 310;
+  on what his power is founded, 330
+
+Knowledge,
+  limitations of man's, 72;
+  of ourselves impossible, apart from the mystery of the transmission
+    of sin, 434;
+  of God and of man's wretchedness found in Christ, 526
+
+Koran, the, 596
+
+
+Lackeys, afford a means of social distinction, 318, 319
+
+Language, 27, 45, 49, 53, 54, 59, 648
+
+Law,
+  the, and nature, 519;
+  the, and grace, 521;
+  the, of the Jews, the oldest and most perfect, 618
+
+Laws,
+  the, are the only universal rules, 299;
+  two, rule the Christian Republic, 484
+
+Liancourt, the frog and the pike of, 341
+
+Life,
+  human, a perpetual illusion, 100;
+  we desire to live an imaginary, 147;
+  short duration of, 205;
+  only, between us and heaven or hell, 213
+
+Love,
+  nature of self-, 100, 455;
+  causes and effects of, 162, 163;
+  nothing so opposed to justice and truth as self-, 492
+
+Lusts, the three, 458, 460, 461
+
+
+Machine,
+  the, 246, 247;
+  the arithmetical, 340
+
+Macrobius, 178, 179
+
+Magistrates, make a show to strike the imagination, 82
+
+Mahomet, 590;
+  without authority, 594;
+  his own witness, 595;
+  a false prophet, 596;
+  is ridiculous, 597;
+  difference between Christ and, 598, 599;
+  religion of, 600
+
+Man,
+  full of wants, 36;
+  misery of, without God, 60, 389;
+  disproportion of, 72;
+  a subject of error, 83;
+  naturally credulous, 125;
+  description of, 116;
+  condition of, 127;
+  disgraceful for, to yield to pleasure, 160;
+  despises religion, 187;
+  lacks heart, 196;
+  his sensibility to trifles, 197;
+  a thinking reed, 347, 348;
+  neither angel, nor brute, 358;
+  necessarily mad, 414;
+  two views of the nature of, 415;
+  does not know his rank, 427;
+  a chimera, 434;
+  the two vices of, 435;
+  pursues wealth, 436;
+  only happy in God, 438;
+  does not act by reason, 439;
+  unworthy of God, 510;
+  is of two kinds, 533;
+  holds an inward talk with himself, 535;
+  without Christ, must be in vice and misery, 545;
+  everything teaches him his condition, 556
+
+Martial, epigrams of, 41
+
+Master and servant, 530, 896
+
+Materialism, on, 72, 75
+
+Members, we are, of the whole, 474, 477, 482, 483
+
+Memory,
+  intuitive, 95;
+  necessary for reason, 369
+
+Merit, men and, 490
+
+Messiah,
+  necessary that there should be preceding prophecies about the, 570;
+  the, according to the carnal Jews and carnal Christians, 606;
+  the, has always been believed in, 615;
+  and expected, 616;
+  prophecies about the, 726, 728, 729;
+  Herod believed to be the, 752
+
+Mind,
+  difference between the mathematical and the intuitive, 1;
+  and body, 72, 792;
+  natural for it to believe, 81;
+  the, easily disturbed, 366
+
+Miracles,
+  and belief, 263;
+  a test of doctrine, 802, 842, 845;
+  definition of, 803;
+  necessary, 805;
+  Christ and 807, 810, 828, 833, 837, 838;
+  Montaigne and, 812, 813;
+  the reason people believe false, 816, 817;
+  the, of the false prophets, 818;
+  false, 822, 823;
+  their use, 824;
+  the foundation of religion, 825, 826, 850;
+  no longer necessary, 831;
+  the miracle of the Holy Thorn, 838, 855;
+  the test in matters of doubt, 840;
+  one mark of religion, 843
+
+Misery,
+  diversion alone consoles us for, and is the greatest, 171;
+  proves man's greatness, 398;
+  we have an instinct which raises us above, 411;
+  induces despair, 525
+
+Miton, 192, 448, 455
+
+Montaigne, 18;
+  criticism of, 62, 63, 64, 65; 220, 234, 325, 812, 813
+
+Moses, 577, 592, 623, 628, 688, 689, 751, 802
+
+
+Nature
+  has made her truths independent of one another, 21;
+  and theology, 29;
+  is corrupt, 60;
+  has set us in the centre, 70;
+  only a first custom, 93;
+  makes us unhappy in every state, 109;
+  imitates herself, 110;
+  diversifies, 120;
+  always begins the same things again, 121;
+  our, consists in motion, 129;
+  and God, 229, 242, 243, 244;
+  acts by progress, 355;
+  the least movement affects all, 505;
+  perfections and imperfections of, 579;
+  an image of grace, 674
+
+Nebuchadnezzar, 721
+
+Novelty, power of the charms of, 82
+
+
+Obscurity,
+  the, of religion shows its truth, 564;
+  without, man would not be sensible of corruption, 585
+
+Opinion, the queen of the world, 311
+
+Outward, the Church judges only by the, 904
+
+
+Painting, vanity of, 134
+
+Passion,
+  makes us forget duty, 104;
+  we are sure of pleasing a man, if we know his ruling, 106;
+  how to prevent the harmful effect of, 203
+
+Patriarchs, longevity of, 625
+
+Paul, St., 283, 532, 672, 682, 852
+
+Pelagians, the semi-, 776
+
+Penitence, 660, 922
+
+People,
+  ordinary, have the power of not thinking of that about which they do
+    not want to think, 259;
+  sound opinions of the people, 313, 316, 324
+
+Perpetuity, 612, 615, 616
+
+Perseus, 410
+
+Persons,
+  only three kinds of, 257;
+  two kinds of, know God, 288
+
+Peter, St., 671, 743
+
+Philosophers,
+  the, have confused ideas of things, 72;
+  influence of imagination upon, 82;
+  disquiet inquirers, 184;
+  made their ethics independent of the immortality of the soul,
+  219, 220;
+  have mastered their passions, 349;
+  believe in God without Christ, 463;
+  their motto, 464;
+  have consecrated vices, 503;
+  what they advise, 509;
+  did not prescribe suitable feelings, 524
+
+Piety, different from superstition, 255
+
+Pilate, the false justice of, 790
+
+Plato, 219, 331
+
+Poets, 34, 38, 39
+
+Pope, the, 870, 871, 872, 873, 874, 879, 881
+
+Port-Royal, 151, 838, 919
+
+Prayer, why established, 513
+
+Predictions
+  of particular things, 710;
+  of Cyrus, 712;
+  of events in the fourth monarchy, 723;
+  of the Messiah, 728, 730
+
+Present, we do not rest satisfied with the, 172
+
+Presumption of men, 148
+
+Pride, 152, 153, 406
+
+Probability, the Jesuitical doctrine of, 901, 907, 909, 912, 915, 916,
+  917, 919, 921
+
+Proofs,
+  of religion, 289, 290;
+  metaphysical, of God, 542
+
+Prophecies,
+  the, entrusted to the Jews, 570;
+  the strongest proof of Christ, 705;
+  necessarily distributed, 706;
+  about Christ, 709, 726, 730, 732, 735;
+  proofs of divinity, 712;
+  in Egypt, 725
+
+Prophets,
+  the, prophesied by symbols, 652;
+  their discourses obscure, 658;
+  their meaning veiled, 677;
+  zeal after the, 702;
+  did not speak to flatter the people, 718;
+  foretold, 738
+
+Propositions,
+  the five, 830, 849
+  Purgatory, 518
+
+_Provincial Letters_, the, 52, 919
+
+Pyrrhus, advice given to, 139
+
+
+Rabbinism, chronology of, 634
+
+Reason
+  and the imagination, 82;
+  and the senses, 83;
+  recognises an infinity of things beyond it, 267;
+  submission of, 268, 269, 270, 272;
+  the heart and, 277, 278, 282;
+  and instinct, 344, 395;
+  commands us imperiously, 345;
+  and the passions, 412, 413;
+  corruption of, 440
+
+Reasoning, reduces itself to yielding to feeling, 274
+
+Redemption,
+  the Red Sea an image of the, 642;
+  the completeness of the, 780
+
+Religion,
+  its true nature and the necessity of studying it, 194;
+  sinfulness of indifference to it, 195;
+  whether certain, 234;
+  suited to all kinds of minds, 285;
+  true, 470, 494;
+  test of the falsity of a, 487;
+  two ways of proving its truths, 560;
+  the Christian, has something astonishing in it, 614;
+  the Christian, founded upon a preceding, 618;
+  reasons for preferring the Christian, 736;
+  three marks of, 843;
+  and natural reason, 902
+
+Republic, the Christian, 482, 610
+
+Rivers, moving roads, 17
+
+Roannez, M. de, a saying of, 276
+
+Rule, a, necessary to judge a work, 5
+
+
+Sabbath, the, only a sign, 609
+
+Sacrifices, of the Jews and Gentiles, 609
+
+Salvation, happiness of those who hope for, 239
+
+Scaramouch, 12
+
+Scepticism, 373, 376, 378, 385, 392, 394;
+  truth of, 432;
+  chief arguments of, 434
+
+Sciences, vanity of the, 67
+
+Scripture,
+  and the number of stars, 266;
+  its order, 283;
+  has provided passages for all conditions of life, 531;
+  literal inspiration of, 567;
+  blindness of, 572;
+  and Mahomet, 597;
+  extravagant opinions founded on, 650;
+  how to understand, 683, 686;
+  against those who misuse passages of, 898
+
+Self,
+  necessary to know, 66;
+  the little knowledge we have of, 175
+
+Sensations, and molecules, 368
+
+Senses,
+  perceptions of the, always true, 9;
+  perceive no extreme, 72;
+  mislead the reason, 83
+
+Silence,
+  eternal, of infinite space, 206;
+  the greatest persecution, 919
+
+Sin, original, 445, 446, 447
+
+Sneezing, absorbs all the functions of the soul, 160
+
+Soul,
+  immortality of the, 194, 219,
+  220; immaterial, 349
+
+_Spongia solis_, 91
+
+Stoics, the, 350, 360, 465
+
+Struggle, the, alone pleases us, 135
+
+Style, charm of a natural, 29
+
+Swiss, the, 305
+
+Symmetry, 28
+
+Synagogue, the, a type, 645, 851
+
+
+Talent, chief, 118
+
+Temple, reprobation of the, 712
+
+Testaments,
+  proof of the two, at once, 641;
+  proof that the Old is figurative, 658;
+  the Old and the New, 665
+
+Theology, a science, 115
+
+Theresa, St., 499, 867, 916
+
+Thought,
+  one, alone occupies us, 145;
+  constitutes man's greatness, 346;
+  and dignity, 365;
+  sometimes escapes us, 370, 372
+
+Time, effects of, 122, 123
+
+Truth,
+  nothing shows man the, 83;
+  different degrees in man's aversion to, 100;
+  the pretext that it is disputed, 261;
+  known by the heart, 282;
+  we desire, 437;
+  here is not the country of, 842;
+  obscure in these times, 863
+
+Types, 570, 642, 643, 644, 645, 656, 657, 658, 669, 674, 678, 686;
+  the law typical, 646, 684;
+  some, clear and demonstrative, 649;
+  particular, 651, 652, 653;
+  are like portraits, 676, 677;
+  the sacrifices are, 679, 684
+
+Tyranny, 332
+
+
+Understanding, different kinds of, 2
+
+Universe,
+  the relation of man to the, 72;
+  his superiority to it, 347
+
+
+Vanity,
+  is anchored in man's heart, 150;
+  effects of, 151, 153;
+  curiosity only, 152;
+  little known, 161;
+  love and, 162, 163;
+  only youths do not see the world's, 164
+
+Variety, 114, 115
+
+Vices, some, only lay hold on us through others, 102
+
+Virtues,
+  division of, 20;
+  measure of, 352;
+  excess of, 353, 357;
+  only the balancing of opposed vices, 359;
+  the true, 485
+
+
+Weariness,
+  in leaving favourite pursuits, 128;
+  nothing so insufferable to man as, 131
+
+Will,
+  natural for the, to love, 81;
+  one of the chief factors in belief, 99;
+  self-, will never be satisfied, 472;
+  is depraved, 477;
+  God prefers to incline the, rather than the intellect, 580
+
+Words,
+  and meanings, 23, 50;
+  repeated in a discourse, 48;
+  superfluous, 49, 59
+
+Works,
+  necessity to do good, 497;
+  external, 499
+
+World,
+  the, a good judge of things, 327;
+  all the, under a delusion, 335;
+  all the, not astonished at its own weakness, 314;
+  all good maxims are in the, 380;
+  the, exists for the exercise of mercy and judgment, 583
+
+
+Transcribers' note
+
+Text in greek transliterated and enclosed in '+' signs in the following
+places: Pensees 70, 631 Footnote 231
+
+Numbered anchors changed to letter anchors for the four footnotes in the
+introduction.
+
+All the notes at the end of the text were numbered and appropriate
+anchors inserted in the text.
+
+Note No. 54 on page 28 has the wrong line number and is positioned two
+notes after where it should be. Corrected the position.
+
+"judgment" was consistently used throughout the text.
+
+
+Page |Pensee |Details
+     |       |
+  9  |    32 |"beauty whch consists" - Typo for "which". Corrected.
+     |       |
+ 37  |   121 |"that is infinite" - Added a period at the end of the
+     |       |sentence.
+     |       |
+ 46  |   154 |Mismatched brackets in original text.
+     |       |
+ 75  |   260 |"youself" - corrected to "yourself".
+     |       |
+ 86  |   301 |"It is because they have more reason?" - As in image.
+     |       |
+129  |   463 |"feel ull of feelings" - Typo corrected to "feel full of
+     |       |feelings".
+     |       |
+133  |   479 |"the worst that can can happen" - deleted one "can".
+     |       |
+134  |   484 |Supplied missing period at the end.
+     |       |
+158  |   570 |"those whose whose only good" - deleted one "whose"
+     |       |
+162  |   587 |"they come with wisdom and with signs." - Typo corrected
+     |       |to "they come with wisdom and with signs."
+     |       |
+165  |   598 |"Jesus Christ caused His wn to be slain." - Typo
+     |       |corrected to "Jesus Christ caused His own to be slain."
+     |       |
+170  |   612 |"Salutare taum expectabo, Domine." - As in image.
+     |       |
+181  |   641 |"but it they have" - Typo corrected to "but if they
+     |       |have".
+     |       |
+282  |       |Endnote 210. - "P. 158, l. 13. _Saint John_.--xii, 39."
+     |       |-Corrected to ""P. 159, l. 13. _Saint John_.--xii, 39."
+     |       |
+286  |       |Endnote 331. "_Though ye believe not_, ect.--John x, 38."
+     |       |-Corrected to "_Though ye believe not_, etc.--John x, 38."
+
+
+
+
+
+End of the Project Gutenberg EBook of Pascal's Pensees, by Blaise Pascal
+
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