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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 + + + + + + +</pre> + + +<h1>PASCAL'S PENSÉES</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 & CO., INC. +</p> +<p class="center"><i>This paperback edition of<br /> +"Pascal's Pensées"<br /> +Published 1958 by E. P. Dutton & 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>Pensées</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, 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.</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 écrites à 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—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>Pensées</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>Pensées</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—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<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>Pensées</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 Sébond</i>—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—for Montaigne very likely did +not know that he had done it—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—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>données</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—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.<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—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 <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—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 géométrie</i> +and the <i>esprit de finesse</i> is one to ponder over. It is the just +combination of the scientist, the <i>honnête 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 géométrie</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 cœur a ses +raisons que la raison ne connaît 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. +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.</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>Pensées</i> by Henri Massis (<i>A la cité 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 & 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 & 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> <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. <span class="smcap"><a href="#SECTION_I">Thoughts On Mind And On Style</a></span><span class="ralign">1</span></p> +<p>II. <span class="smcap"><a href="#SECTION_II">The Misery Of Man Without God</a></span><span class="ralign">14</span></p> +<p>III. <span class="smcap"><a href="#SECTION_III">Of The Necessity Of The Wager</a></span><span class="ralign">52</span></p> +<p>IV. <span class="smcap"><a href="#SECTION_IV">Of The Means Of Belief</a></span><span class="ralign">71</span></p> +<p>V. <span class="smcap"><a href="#SECTION_V">Justice And The Reason Of Effects</a></span><span class="ralign">83</span></p> +<p>VI. <span class="smcap"><a href="#SECTION_VI">The Philosophers</a></span><span class="ralign">96</span></p> +<p>VII. <span class="smcap"><a href="#SECTION_VII">Morality And Doctrine</a></span><span class="ralign">113</span></p> +<p>VIII. <span class="smcap"><a href="#SECTION_VIII">The Fundamentals Of The Christian Religion</a></span><span class="ralign">152</span></p> +<p>IX. <span class="smcap"><a href="#SECTION_IX">Perpetuity</a></span><span class="ralign">163</span></p> +<p>X. <span class="smcap"><a href="#SECTION_X">Typology</a></span><span class="ralign">181</span></p> +<p>XI. <span class="smcap"><a href="#SECTION_XI">The Prophecies</a></span><span class="ralign">198</span></p> +<p>XII. <span class="smcap"><a href="#SECTION_XII">Proofs Of Jesus Christ</a></span><span class="ralign">222</span></p> +<p>XIII. <span class="smcap"><a href="#SECTION_XIII">The Miracles</a></span><span class="ralign">238</span></p> +<p>XIV. <span class="smcap"><a href="#SECTION_XIV">Appendix: Polemical Fragments</a></span><span class="ralign">257</span></p> +<p> <span class="smcap"><a href="#NOTES">Notes</a></span><span class="ralign">273</span></p> +<p> <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>—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>—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—(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>—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>—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>—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>—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>—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>—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—but <i>august monarch</i>, etc.; not Paris—<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 Maître<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>—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>—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>—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>—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>—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>—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> ...—[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>—[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 læta 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 adhærent 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 quæ 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>—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?</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>—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>—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>Næ 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>—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>—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>—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>—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>—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>—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>—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>—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>—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>—"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>—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>—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>—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 Cæsar 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 Cæsar 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>—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—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<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.—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>—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>—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.—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.</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>—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>—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>—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>—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>—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>—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>—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>—<i>In omnibus requiem quæsivi.</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>—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>—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>—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.</p> + + +<h4><a name="p_171" id="p_171"></a>171</h4> + +<p><i>Misery.</i>—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>—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.—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>—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>—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 prætereuntis.</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>—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>—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>—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>—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>—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?—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>—<i>nothing.</i>—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.—"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.</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?"—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.—"But this is what I am afraid of."—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>—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.—"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."—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>—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>—Those who hope for salvation are so far happy; +but they have as a counterpoise the fear of hell.</p> + +<p><i>Reply.</i>—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>—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>—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>—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>—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>— +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>—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—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.</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>—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>—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.—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>—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<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span> +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.</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>—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—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>—"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—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.</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>—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>—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.—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,<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>—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>—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>—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>—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>—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>—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>—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>—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>— ... 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>—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>—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>—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>—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>—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>—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>—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 gratæ 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>—<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 quæ 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 præcurrere.</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>—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>—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>—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>—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>—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>—Great words: Religion, I deny it.</p> + +<p><i>Conversation.</i>—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>—[ ... 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>—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>—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>—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>—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>—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>—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 Æmilius<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>—Paulus Æmilius 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>—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>—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.—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>—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 (Prosopopœa).</i>—"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>—Incomprehensible.—Not all that is incomprehensible ceases +to exist. Infinite number. An infinite space equal to a finite.</p> + +<p>—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.</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, quæritis, 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>—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—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,<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—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>Deliciæ meæ 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 fænum.<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>—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>—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>—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.</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—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?—<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>—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>—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>—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>—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.</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>—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>—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>—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.</p> + + +<h4><a name="p_464" id="p_464"></a>464</h4> + +<p><i>Philosophers.</i>—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>—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>—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 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.</p> + + +<h4><a name="p_482" id="p_482"></a>482</h4> + +<p><i>Morality.</i>—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 adhæret 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>Adhærens 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—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>—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>—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>—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 Abrahæ 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>—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 prædicationis +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>—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>—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>—"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>—I shall lose it then, Lord, for on Thy assurance I believe +their malice.</p> + +<p>—"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>—Lord, I give Thee all.</p> + +<p>—"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>—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 Israëlita, 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.—<i>Answer.</i> Then they do not harm +faith.—<i>Objection.</i> But the Church has decided that all is of the +Holy Spirit.—<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>—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>—[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.—The time +clearly, the manner obscurely.—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>—"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>—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>—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.—Saint Augustine, +Montaigne, Sébond.</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>—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>—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>—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>—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>—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>—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>—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>—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>—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>—The Christian republic—and even the Jewish—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 fœdere +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>—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 +Judæa 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>—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>—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>—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 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].</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>—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>—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>—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>—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 Hebræorum antiquorum reperitur qui +tradiderit libros periisse et per Esdram esse restitutos, nisi in +IV Esdræ.</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>—<i>Perinde potuit abolefactam eam violentia cataclysmi +in spiritu rursus reformare, quemadmodum et Hierosolymis +Babylonia expugnatione deletis, omne instrumentum Judaicæ +literaturæ 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 Irenæus.<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 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.</i></p> + + +<h4><a name="p_632" id="p_632"></a>632</h4> + +<p><i>Against the story in Esdras, 2 Maccab.</i> ii;—Josephus, +<i>Antiquities</i>, II, i—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.—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>—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>—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>—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—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.</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>—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>—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>—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>—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>—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>—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>—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—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>—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>—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>—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>—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>—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>—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>— +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>—"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>—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>—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 Israëlitæ, 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>—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>—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>—<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.—vii, 14, <i>Faciam domui huic</i>, etc. Trust in external +sacrifices—vii, 22, <i>Quia non sum locutus</i>, etc. Outward +sacrifice is not the essential point—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>,—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>—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>—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>—The sceptre till the Messiah—without king +or prince.</p> + +<p>The eternal law—changed.</p> + +<p>The eternal covenant—a new covenant.</p> + +<p>Good laws—bad precepts. Ezekiel.</p> + + +<h4><a name="p_686" id="p_686"></a>686</h4> + +<p><i>Types.</i>—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>—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>—<i>Impleta cerne.</i>—<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 Cæsar.</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 Caïum</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>—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>—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>—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>—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>—Jer. xi, 11: "I will bring +evil upon Judah from which they shall not be able to escape."</p> + +<p><i>Types.</i>—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,"—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]."</p> + +<p><i>Prophecies. Proofs of Divinity.</i>—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>—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>—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>—I Kings xiii, 2.—I Kings xxiii, 16.— +Joshua vi, 26.—I Kings xvi, 34.—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>—"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>—Amos and Zechariah. They have sold the just +one, and therefore will not be recalled.—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>—The Jews shall be scattered abroad. Is. xxvii, 6.—A +new law, Jerem. xxxi, 32.</p> + +<p>Malachi. <i>Grotius.</i>—The second temple glorious.—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.—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>—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 Cæsarem.</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 Cæsar.</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>—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>—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>—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>—<i>In Egypt.</i>—<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>—<i>Ænigmatis.</i>—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>—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>—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>—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.—And without that, no +one would have stumbled over Jesus Christ, and this is one +of the formal pronouncements of the prophets: <i>Excæca</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>Hæc 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>—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>—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>—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>—<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.—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 Judæa 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."—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.</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 terræ ... 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>—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>—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>—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>—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>—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>—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 +hæc signa facere quæ 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>—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>—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.—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 ...</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 Isayæ impleretur. Excæcavit</i>, etc.</p> + +<p><i>Hæc dixit Isaias, quando vidit gloriam ejus et locutus est de eo.</i></p> + +<p><i>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.</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.—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>—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>—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 hæc 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 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.</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?—Non dicunt: Quam doctrinam prædicas?</i></p> + +<p><i>Nemo potest facere signa quæ 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 cœlo, tentantes eum.</i> Luke xi, 16.</p> + +<p><i>Generatio prava signum quærit; 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 quærit?</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 Satanæ, 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 prædixi 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.—[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>Væ +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.—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 quæ 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>—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.—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>—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>—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>—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—as the Greeks said in a council, important rules—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>—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>—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>—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>—Ethics and language are special, but universal +sciences.</p> + + +<h4><a name="p_912" id="p_912"></a>912</h4> + +<p><i>Probability.</i>—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>—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>—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>—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>—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>—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. 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.</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>—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.—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>—This is an emendation by M. Brunschvicg. +The MS. has <i>sans règle</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>—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>—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>—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>—Princess, and afterwards Queen of +Corinth, figures in the romance of Mademoiselle de Scudéry, entitled +<i>Artamène 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.—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>—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>—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>—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>—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>—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>—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>—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 Æon 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 cæcus 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>—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>—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 Maître.</i>—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>répandre: "Dieu qui répand des aveuglements +et des ténèbres sur les passions illégitimes.</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>—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>—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>—A friend of Montaigne. His <i>Traité 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>—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>—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>—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>—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>—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>—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>—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).—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>—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>—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>—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>—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 læta sunt.</i>—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.—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.—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.—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.—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.—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.—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>—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.—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>—<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.—This reference is to Pascal's +<i>Traité 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.—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.—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>—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>—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.—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>—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.—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>Næ iste</i>, etc.—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.—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.—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>—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.—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>—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.—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.—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>—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>—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.—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.—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>—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>Cæsar was too old</i>, etc.—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.—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>—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.—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.—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.—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>—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.—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.—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>—See <i>Médée,</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 quæsivi.</i>—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>—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>—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>—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>—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>—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>—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.—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>—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>—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>—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.—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>—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>—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>—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.—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>—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>—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>—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>—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>—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>—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>—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>—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>—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>—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>—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>—<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>—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>....—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>—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>—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.—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>—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>—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>—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>—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>—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>—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>—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.—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>—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.—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.—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>—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>—<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>—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>—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>—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>—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>—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>—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>—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>—<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.—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>—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 gratæ principibus vices.</i>—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.—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.—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.—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>—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>—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>—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.—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.—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.—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.—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.—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.—M. Seneca, <i>Suasoriæ</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>—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.—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>—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>—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.—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>—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>—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>—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>—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.—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 Æmilius.</i>—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>—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>—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>—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.—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>—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>Deliciæ meæ</i>, etc.—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.—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>—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 fænum.</i>—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.—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>—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>—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 +judæorum</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 Lodève.</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.—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.—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>—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.—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.—M. Faugère 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.—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>—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>—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>—<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>—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>—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 adhæret</i>, etc.—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>—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>—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.—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>—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.—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>—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>—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>—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>—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>—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.—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>—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>—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>—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>Pensées</i>, 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. +</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.—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>—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>—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.—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.—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>—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>—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>—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>—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.—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>—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.—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>—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>—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>—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>—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>—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>—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.—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>—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.—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>—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>—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>—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.—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>—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.—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>—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>—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>—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>—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 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.</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.—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>—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.—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>—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.—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 Irenæus.</i>—<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>—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>—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.—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.—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>—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.—M. Havet has traced this to a +chapter in St. Augustine, <i>De Genesi contra Manichæos</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>—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.—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.—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>—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>—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>—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>—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>—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>—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>—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.—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>—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>—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.—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.—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.—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>—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.—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>— +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>—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.—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>—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>—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.—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>—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>—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>—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>—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>—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.—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>—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>—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 Cæsarem.</i>—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.—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.—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>—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.—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>—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.—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.—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.—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>Excæca.</i>—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.—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>—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>—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>—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>—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.—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>—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>—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.—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>—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>—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>—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>—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>—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>—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>—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>—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.—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>—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>—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>—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.—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>—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>—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 Judæa</i>, etc.—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.—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.—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>—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.—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.—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.—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.—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>—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.—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>—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>—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>—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>—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.—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.—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>—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>—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>—<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>—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.</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>—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>—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>—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>Judæi signa petunt</i>, etc.—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.—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.—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.—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.—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>—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.</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>—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.—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.—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 quæ</i>, etc.—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.—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.—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>—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>—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.—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 prædixi vobis: vos ergo videte.</i>—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.—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>—Is. v, 3, 4. The Vulgate is <i>Quis est +quod debui ultra facere vineæ meæ, 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>—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>—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>—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>—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>—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>—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.—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>—Saint François 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>Væ qui</i>, etc.—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>—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.—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>—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>—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>—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.—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>—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>—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 Angélique, 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>—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>—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>—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>—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>—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.—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.—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.—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>—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.—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>—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>—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>—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>—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>Pensées</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>—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>—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>—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>—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 Pensées, 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 /> +Cæsar, 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 Lacedæmonians, <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>Pensée</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>—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.—John x, 38."</td></tr> +</table> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Pascal's Pensées, by Blaise Pascal + +*** END OF THIS PROJECT GUTENBERG EBOOK PASCAL'S PENSÉES *** + +***** This file should be named 18269-h.htm or 18269-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/8/2/6/18269/ + +Produced by John Hagerson, LN Yaddanapudi, Juliet Sutherland +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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