J fedtionate account by Pascal's own sister, Madame Périer; but that of Bossut could least be spared of the two, and it was hardly possible to insert both.d agaidi waze NHLIG Of the notes by Condorcet and Voltaire, those of the latter are the inore numerous;andeahey bear plain marks of the hand from which they come. It was Horace Walpole, we believe, who called Goldsmith an inspired idiot; if a likes appellation wwere required for Voltaire, perhaps the most suitable would be that of an inspired monkey. He is the monkey-deity of the Bramins. The brillianey, variety, and versatility of his parts; his rapidity of ap prehension; his ready wite his acsivity of mind, perpetual, yet ever without effort; the power, the vivacity, and the ease, with which he grapples with all subjects, and most styles of writing, whether light or profound, whether literary, scientific, metaphysical, historical, political, or relating to common life and manmers these high qualities, when viewed Bins union with the eternal grin, the grimace, the chatter, the antics, the mischievousness, the indelicacy, and the apparent wants of -native dignity, that belong to his character, de forma most estrange -compound.onNever, surely, were talents so lofty united to thoughts cad low;thmever did genius appear Lana's shaperrat once so admirable cand so little amiable or respectable. 2 3 Every beginner in algebras knows that this propositions sins as strictly demonstrable as any negative can be; that is, the contrary supposi tions cand be immediately shewneto lead to a gross mathematical absur dity. Yet Voltaire comments ethus on the remark was have quoted "Ce n'est point de raisonnement, c'est l'experience et le tâtonnement, qui démontre cette singulariténet tant d'autres." Here was tâtonnet ment indeed, though it demonstrates what was no great singularity, the rashness of the writer. We need scarcely add, that this memorable sally of signorance occurs in Voltaire's second set of notes not in those that passed the eyes of his brother-annotator. So disgracefula display of mathematical learning, would have been suppressed by Condorcet and surely, the appearance of it in print must have cost bim a deep blush for his master; probably a much deeper one thán the detection of the blunder ever drew from the hardened vanity of that gay self-deceiver himself. For it appears stonsbera just hopinion that vanity was the oroling passion of Voltaire, though probably he was not conscious of it in its full extent, and though it may not be always prominent in his writings biss good sense (for he seems to have been considerably right of head, whatever he was of heart) would considerably checkman coffensive display of the His knowledge was wonderfully feeling, but it has Pope's own chaœextensive, and as wonderfully su- racter of the ruling passion:This perficial; he half-knew every thing clue, once found, unravels all the rest; from the cedar to the hyssop, and it explains much that would otherwise The writes of them, andilaughs at be hard to understand in the litesithemealtısbaHow courageously he vary dife of Voltaire.site wassap~ventures his réputation on the most parently this feeling that made him -hazardous subjects, may appear from declare against the atheistical absurthis, that he asslittle fears to criti-dities of the Systeme de la Nature, 10 Ucise Pascal sin mathematics dain bahe surprise and confusion (wedoubt moral philosophy. The following not) of the whole school of sceptics, instance will prove, that the result who regarded him as their idold It of this intrepidity is not always for- is apparently this feeling that makes stunates Pascal had remarked, that him sometimes introduce into the 9reaśum demonstrates that there soery midst of his infidel railleries qireng tire square numbers of which against Pascal, a sly fling at his own shutent is ad.doublm of the other."abrotherorailers, He inserts, and de professess toe admire Fontenelle's at jackson Pascal, which we have be fore mentioned yet is as little ces remonious with Fontenelle's Chi nese philosopher, as with his Jesuit missionary; nor can Condorcet him self altogether escape the sarcasmns of this laughter lovingasage. Va nity was perhaps the domineering motive of the wholen tribez of Mes sieurs les Philosophes; but it seems to have been much more of a per sonal, individual, and self-centered feeling in Voltaire than in any of the rest, excepting Rousseau. He must be singular, or he did nothing. We know not whether there exist ed at Paris, as has been said, a rega arly organised Anti-Christian con spiracy; but if so, and if it was headed by Voltaire, even that cir cumstance alone, we think, would -have gone far to insure its failure. No conspiracy could have prospered undera chief who had so much of the spirit of a prize-fighter, and who was at any time ready to sacrifice his friends for the pleasure of astonishing his enemies, syr, improvement which leaves revela? tion out of the question. In the pretended elage on Pascal, he makes several allusions to this subject; among other things, he professes to hope much from the stir that had been produced in men's minds by the philosophical innovations of Descartes, and he is laughed at by Voltaire for his pains. To say the truth, laughter might have been the proper reward of the whole theory, if it had not encroached on sacred ground; but Christianity as we have intimated) constituted none of the chief among the evils that were to be gradually burnt out of the human system in the progress to perfection. Mankind were to grow in every thing but grace; and hence the destruction of religion (for what else than Christianity deserves that naine?) appears to have been a great object with Condorcet;van object, not, as with Voltaire, struck out in the mere wicked wantonness of unregulated, genius, anda overweening vanity, but suggested by a favourite system, and pursued with Condorcet was far less of an ano- shocking deliberation. 43 Arā maly than Voltaire. He belonged. The notes of Condorcet on Pasto the regular order of sceptical phi-cal, with the exceptions of one adlosophers, which, however, possessed mirable, but rather irrelevant, dis-few members equally eminent for cussion on the African Slave Trade, lability and knowledge. Among the are very offensive, though superfavourite subjects of speculation with ficially decorous. Those of: VolCondorcet, was that absurdity of staire, at least the second set (in modern times, which has been called which this miserably misguided man by a name still more absurd than tells us it is at length time to the thing, the perfectibility of the speak the truth,") are free even human species; for in other words, to scurrility, and impious even to the gradual and indefinite advance- blasphemy.a, death ad, mid99 >ment of mankind towards a state of belt is, we confess, with no slight perfect happiness, by the help of indiguation that we witness our reason, science, liberty, philosophy, great author thus condemned, as it and infidelity. It should be stated were, to the custody of the con to the credit of Condorcet's under-fessed enemies of his principles,+ standing, that his plans and pros- of those who bate all that he loves, spects on this subject never assumed and hold to all that he despises. If that shape of utter ~ extravagance this be not generous to the fame of which has drawn so much just ri-Pascal, as little is it just or reverent adicule on some English maintainers of the same doctrine Compara&tively speaking, his ideas might be called rational, if that epithet could abe affixed to any theory of human to those important and awful truths which he inculcates. So far as the present edition is concerned, the sublime musings, and affecting admonitions of one of the first among Christian moralists, will never be seen detached from the cold scep new impression of the work? The requisite alterations in the prefatory might be effected at tical philosophy of Condorcet and advertisemen and sure what the grinning infidelity of Voltaire. The editor has, however, placed the annotations of these commentators at the end of the work, and he observes that such readers as object to them may cut them out; a hint, which is most likely to be taken by those who would read them with the least danger. It cannot be necessary to prove that a dislike to the circulation of irreligion and infidelity implies no improper distrust of the force and the ultimate triumph of truth. Undoubtedly, the principles of religion stand on too firm a basis of reason to suffer eventually by discussion. Truth is mighty, and will prevail. But falsehood has, in this world of vice and passion, its partial victo ries; and what sort of a policy is it which would sacrifice youth and inexperience to the most dangerous seductions of opinion, in the hope that, at the worst, their fate may furnish an useful warning to posterity? It is no more a reason for turning men adrift to every wind of doctrine, that the right view of things must on the whole prevail, than it would be a reason for committing them to the Atlantic in a river wherry,that water always finds its level. 1 It is due in justice to the edifor to add, that he is not himself a disciple of the new philosophy. On the contrary, he seems a sincere believer of Christianity; and, in one instance of some importance, which we shall hereafter notice, he has exerted himself with much ef"fect in the vindication of his author's fame. This is some compensation for his unnecessary indulgence towards the philosophical annotations; but it makes that indulgence so much the more surprising. Would it not be well if he were to act in the spirit of his own suggestion, noticed above, by destroying the plare that contain the notes of Voltaire and Condorcet before he makes a little expense; the change would much augment the value of the publication, and, in this country at least, its sale likewise. In what remains of the present article, it is not our object to discuss separately the several cavily raised by the commentators before us against their author. It does appear to us that they might be refuted with little difficulty; but they are too numerous to be dispatched in a few words. The more adviseable plan may be, to confine the reader's attention to one or two principal parts of Pascal's speculations, and to shew what reception these have met from his unfriendly annotators." At the same time, we shall be forgiven, we trust, for oce casionally introducing a reflection or two of our own; with the hope either of contrib ting, in some feeble degree, to illustrate our inimitable author, or of pointing out some casual defect in his views or reasonings. In venturing on this Tatter ground, we are confident that we shall not incur the most distant suspicion of harbouring any unfriendly purpose against the author, or his works. We should be mortified indeed, if a single syllable in our pages could be tortured into a construction inconsistent with the deepest respect for Pascal.!! Tamron elat One of the most striking argu ments in the "Thoughts," is that by which the general depravation and debasement of mankind are inferred from the ill success that ever attends their unassisted researches after truth and happiness. This idea Pascal sometimes directly states, sometimes obviously insinuates, and sometimes, where it is unsuspected by careless readers, it forms in truth the sunk foundation of his remarks For the full developement of the idea, his own pages must be cond sulted, but, wishing to point to T the notice of our readers, we shelt attempt concisely to explain it in our own words.. The reason of man, says Pascal, is ever engaged in the chase of truth, and his feelings in that of happiness. The pursuit in both instances is most active and diligent, and it is ob-, viously dictated by nature; yet setting apart Revelation, it is attended with little or no success, The un-. derstanding, surrounded by infinities, and distracted between the sys-, tems of opposite guides, sinks con-, founded. The heart panting for repose, wastes itself by its eager activity, only to languish in hopelessness. A disappointment so univer a cannot but be natural; yet every man feels that nature herself suggested the enterprize: she infused the fire that burns in vain; and, even after the search, which her bidding alone prompted, has been relin-, quished in despair, that irresistible and mysterious impulse still survives, to torture tue energies which it has exhausted, and lash the an bition that has expired in its service. These contrarieties, so inherent in human nature, accord with the supposition that it is at present in a state of confusion and disorder. It has the appearance of some exquisite piece of mechanism which bas unaccountably received a warp; the injury pervades it thoroughly, yet leaves the beauty of the original workmanship discernible. Ilow this disorder has arisen, or what is its exact nature, we must seek else where, but it plainly subsists. This vain desire after knowledge and repose, this double failure of man, these feverish and fruitless lan guishings after objects that still haunt his imagination only to elude his grasp, as they constitute his present misery, so they convey obscure intimations of his original grandeur, The failure would be none, if he had not faculties to appreciate and to feel it; it shews him born with conceptions too magnificent to be fulfilled, and a sensibi lity too profound to be satisfied. But such a view of human nature is consistent with the account which Revelation gives of man's pristine. perfection and subsequent fall. The phenomenon does not directly or distinctly suggest that doctrine; but it is fully compatible with the doc trine when suggested, and on no, other principle can it be solved, The religion, therefore, the only re,, ligion, which asserts the fact of the fall of man (for, in this light, Ju daism and Christianity are one,) prefers here a strong claim to our belief and acceptance. We say, the only religion that, asserts this fact. Glimpses indeed, of the fact appear in other ancient systems; as there very naturally might, supposing it true. But this is the only religion that states the fact distinctly, or in such a manner as to render a disbelief of it imposs sible to a believer of the religion. It is the only one that states the fact, purely, or without a mixture of mat ter glaringly and offensively incredible. It is the only one that states the fact popularly, or to the people, and not to a few cloistered priests, or tongue-tied votaries. It is the only one that states the fact sys tematically, or as a cardinal part of an entire system of doctrines and duties. Lastly, it is the only re ligion that joins, to this internal evidence of authenticity, a credible set of external proofs, or indeed any thing that deserves the name of an external proof at all. The corruption of human nature, however, which explains so many difficulties, is itself, as Pascal observes, in some views inexplicable. The knowledge of finite beings must stop somewhere. Newton proved that gravitation was the great cause or rule of the various phenomena of the solar system. Every well-informed mind now accepts this doc trine, and admits its value; yet, what can be more incomprehensible than gravitation itself? Revelation, however, though she professedly leaves something undone, does more than enough for every practical racter doubly solemn, affecting, and religious," when seen through the fine and genuine colours of fancy and feeling er purposes She does not wholly clear up the moral mysteries by which man is surrounded; but, she removes them sufficiently to pour in upon him her high and immortalt is not at all surprising that Jessons of patience, calmness, and Pascal should have attained to arihope. She does not dispel his diffi- ginality in this instance. He had culties, but she hushes his disquie- studied the subject with an honest tudes. She disarms his doubts of mind, and with all his heart; and their stings, and, without shedding no man who so studies any subject, a full illumination on his under- however hackneyed, will fail to destanding, communicates a perma- liver himself on it, if he makes the ment and ever-deepening repose to attempt, in an individual and intethis heart. my fu¿. resting manner. This is true of every student gifted with ordinary faculties; much more, will it hold. when the subject is studied by ge nius and judgment, and when the results of their study are propounded to the world by taste and eloquence. -- The argument we have been sketching was not absolutely new, when first used by Pascal. Its -general outline had often been traced out, more or less vividly, by thinking men. That human nature is in a state of disarrangement and disorder that the moral harmony of the world is jarred and untuned that there has apparently been, in some way or other, a fall--and, on the other hand, that for this disturbed and dejected condition of things, neither reason nor remedy can be found; except in the volumes of inspiration; that the voice of Scripture is the single authority which in any degree unriddles the contradictions of our nature, our mingled debasement and majesty, "the vanity of our reason, and the grandeur of our destiny;" all this had been seen, and all this had been said, before. An argus ment so natural could not be new. Yet has it all the merit of novelty in the hands of Pascal. The energy with which he presses it, the promis inent light in which be places it, may, the almost exclusive stress which he lays on it, would alone have given it an appearance highly marked and original. But it derives a still greater and more striks ing peculiarity from the tone of nas tural, exalted, and melancholy elo quence with which it is enforceds His discourse every where bears witness at once to the sincerity and the richness of the mind from which it has flowed; and the light of truth itself seems to assume a cha. A The use of the argument is question, by Pascal, and the eloquent and pathetic manner in which he develops it, will the more strongly prove the inventive ness, independence and versatility of his genius, when, we recollect that the influence of his previous pursuits would rather have led bim into a different train and method of reasoning. The study of his earliest choice was geometry and from, geometry he had passed to natural philosophy. These were his darling pursuits;pursuits to which he had devoted the first ef forts of his prodigious capacity pursuits, endeared to him in later life by the grateful recollections of youthful, diligence and premature fame,-pursuits, in which he was so intimately and absolutely at home that, in their utmost severity, they constituted merely his amusement and recreation, under the pressura of bodily pains inexpressibly ago nizing. It might have been expected, then, that these studies, thus familiar, thus favourite, should have given a peculiar bent and cast his more sacred contemplations. I might have, been, thought probable that his theological speculatiops would derive a certain dry and lo gical character from his long inti |
