No More Learning

The Marquis de Vauvenargues, the young soldier who
was compelled by ill health to abandon the career of arms, in
which he was already distinguished, and now aspired to serve his
country in the intellectual life, had been for some time one of
Voltaire's most beloved friends. His first, his only work, 'Intro-
duction to the Knowledge of the Human Mind,' was just appear-
ing from the press, heralded by Voltaire's zealous commendation.
"My dear Master," the young disciple loved to begin his letters;
and Voltaire, in writing to him, used all those endearing expres-
sions which often make a French letter one long and fond
caress. He sank into the grave in 1747, but his name and his
work survive. It is evident from his correspondence that he was
of a lofty and generous nature, capable of the true public spirit,
the religion of the new period.
Marmontel reached Paris in time to witness a day of triumph
for Voltaire, which had been long deferred. There was a va-
cancy at the French Academy early in 1746. Mirepoix's voice was
not heard on this occasion; and Voltaire, without serious trouble,
succeeded in obtaining a unanimous election to the chair. This
event could not have been at that time any increase of honor
to an author of his rank. He valued an academic chair for him-
self and for his colleagues, such as Marmontel, D'Alembert, and
others, as an additional protection against the Mirepoix. Mem-
bers of the Academy had certain privileges in common with the
officers of the king's household. They could not be compelled
to defend a suit out of Paris; they were accountable to the king
directly, and could not be molested except by the king's com-
mand. Above all, they stood in the sunshine of the king's efful-
gent majesty; they shared in the mystic spell of rank, which no
American citizen can ever quite understand, and of which even
Europeans of to-day begin to lose the sense. He was a little
safer now against all the abuses of the royal power, usually
covered by lettres de cachet.


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11142
JAMES PARTON
May 9th, 1746, was the day of his public reception at the
Academy, when, according to usage, it devolved upon him to
deliver a set eulogium upon his departed predecessor. The new
member signalized the occasion by making his address much more.
than that. His eulogy was brief, but sufficient; and when he had
performed that pious duty, he struck into an agreeable and very
ingenious discourse upon the charms, the limits, the defects, and
the wide-spread triumphs of the French language. With that
matchless art of his, he contrived in kingly style to compliment
all his "great friends and allies," while adhering to his subject
with perfect fidelity. Was it not one of the glories of the French
language that a Frederic should adopt it as the language of his
court and of his friendships, and that Italian cardinals and pon-
tiffs should speak it like natives? His dear Princess Ulrique,
too, then Queen of Sweden, was not French her native tongue?
There were some wise remarks in this address; as, for example,
where he says that eminent talents become of necessity rarer as
the whole nation advances: "In a well-grown forest, no single
tree lifts its head very high above the rest. " He concluded with
the "necessary burst of eloquence" respecting the late warlike
exploits of the king; in which, however, he gave such promi-
nence to the services in the field of the Duke of Richelieu, a
member of the Academy, that the First Gentleman almost eclipsed
the monarch.
He was now at the highest point of his court favor. An epi-
gram of his, written at this period, conveys to us his sense of
the situation, and renders other comment superfluous:-
"Mon Henri Quatre' et ma 'Zaïre,'
Et mon Americaine 'Alzire,'
Ne m'ont valu jamais un seul regard du roi;
J'eus beaucoup d'ennemis avec très-peu de gloire
Les honneurs et les biens pleuvent enfin sur moi
Pour une farce de la foire. "
(My Henry Fourth' and my 'Zaïre,'
With my American ‘Alzire,’
No smile have ever won me from the king;
Too many foes were mine, too little fame:
Now all men gifts and honors on me fling,
Since with a farce I to the market came. )


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BLAISE PASCAL.


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B. 2.


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BLAISE PASCAL.


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11143
PASCAL
(1623-1662)
BY ARTHUR G. CANFIELD
B
LAISE PASCAL was born at Clermont-Ferrand, Auvergne, France,
June 19th, 1623. His father, Étienne Pascal, was a man of
wealth, education, and high judicial position, who, when
Blaise was eight years old, removed to Paris especially to care for
his education. Blaise showed a very precocious talent, especially for
mathematics. At the age of sixteen he wrote a remarkable treatise
on conic sections; at nineteen he invented a calculating machine. By
this time his health, never robust, was undermined by his study, and
thereafter he had to contend with disease. But in spite of it he went
on with his researches in mathematics and physics. He developed
the calculus of probabilities, and solved the problem of the cycloid.
In 1648 he made the series of experiments which confirmed the con-
clusions of Torricelli, and established our knowledge of the weight
of the atmosphere. Then for some years he gave himself to social
pleasures and dissipations; but after his sister Jacqueline's entrance.
into a convent, and a startling accident through which he nearly lost
his life, he renounced the world and entered the community of Port-
Royal in 1654. In its defense he wrote, under the name of Louis de
Montalte, the famous 'Lettres Provinciales,' in 1656. The even more
famous 'Pensées' are the fruit of the profound and poignant medita-
tion that, with increasing bodily pains, filled out the few years until
his death, August 19th, 1662.
But this little outline gives no adequate suggestion of the power
and versatility of his mind:
"There was a man who at the age of twelve, with straight lines and cir-
cles, had created mathematics; who at sixteen had composed the most learned
treatise on conic sections produced since ancient times; who at nineteen re-
duced to machinery the processes of a science that resides wholly in the mind;
who at twenty-three demonstrated the weight of the atmosphere and destroyed
one of the greatest errors of the older physics; who at an age when other
men are just beginning to awake to life, having traversed the whole round of
human knowledge, perceived its emptiness, and turned all his thoughts toward
religion; who from that moment till his death at the age of thirty-eight,
constantly beset by infirmity and disease, fixed the tongue that Bossuet and


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II 144
PASCAL
Racine spoke, gave the model at once of the most perfect pleasantry and of
the closest logic, and finally, in the short respite that his bodily pains allowed
him, solved unaided one of the deepest problems of geometry, and set down
in random order thoughts that seem as much divine as human. »
In such words does Châteaubriand sum up Pascal's career, and
they hardly overstate his qualities and achievements. His contribu-
tions to the progress of mathematics and physics would be enough of
themselves to make his name remembered; but they are wholly over-
shadowed by the fame of his two great contributions to literature,—
the 'Provincial Letters' and the Thoughts. ' Both these works have
a very direct relation to his life and experience. The 'Provincial
Letters' bear witness both to his sincere devotion to Port-Royal,
and to his familiarity with the mind and spirit of worldly society.
Before becoming a member of that famous little band of scholars
and teachers, he had been an accomplished man of the world. He
had early been attracted by the logic of the doctrines of Jansenius,
and had become a zealous champion of Jansenism. But he did not
therefore renounce the gay companions and pleasures of his hours
of recreation. It was only as his ideas developed, and he advanced
from the curious pursuit of knowledge to the imperious need of cer-
tainty, that he was driven from reason, self-convicted of insufficiency,
to revelation, and the complete surrender of himself to God and to
the austere religious life of Port-Royal. The influence of his sister
Jacqueline's example, and the impression made upon him by his
almost miraculous escape from death, are only incidents of his ap-
proach to the experience of the night of the twenty-third of Novem-
ber, 1654; when, in an ecstasy of religious feeling, he felt himself
possessed by Divine grace. So he brought to Port-Royal a wholly
lay mind, capable of appreciating from the simple human standpoint
of the common man the theological controversy over grace and free-
will in which it was soon involved. He was therefore equipped as
no other for bringing this quarrel before the bar of public opinion.
So the Provincial Letters' are not merely, nor mainly, a skillful
argument on the theological doctrines in contest. They are that at
first; but from the fifth letter their field broadens, and they become
a vehement and indignant impeachment of the moral teachings and
practices of the Jesuits, who were the head and front of the attack
against Port-Royal. In them Pascal makes an appeal to the common
reason and conscience, with such an accent of intense sincerity and
conviction, with such resources of irony, ridicule, illustration, and elo-
quent indignation, and with such command of clear, nimble, and
strong speech, that the letters have long outlived the interest of the
quarrel that was the occasion of them, and have become its imperish-
able monument.


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PASCAL
11145
The Thoughts' are especially the expression of the life of reli-
gious devotion and meditation to which he gave himself at Port-
Royal. Having given himself unreservedly to it, he could not do
and suffer enough. He welcomed the pains that his feeble health
imposed upon him, and doubled them by self-inflicted rigors. All
the strength his infirmities left him was given to an 'Apology for
the Christian Religion,' but he was not permitted to finish it.
The Thoughts' are the fragments of this work. In them he
unites the eager intellectual curiosity of the man of science with the
fervent devotion of the religious ascetic and the imagination of the
poet. He is possessed, almost tormented, by the imperious need of
knowing, of satisfying his reason. But his reason halts appalled be-
fore the infinitely little and the infinitely great, and declares itself
powerless to get beyond the partial and relative knowledge of the
world and to attain absolute truth. The source of absolute certainty
must then be above reason, and reason herself is summoned to testify
to the superior authority of revelation and Christian faith. In the
very opposition of revelation and reason he makes reason find a seal
of the Divine source of revelation. But the Thoughts,' left incom-
plete and in disorder, do not persuade us, as Pascal intended, by close
and consecutive argument and logical unity, so much as profoundly
impress us by his wealth of powerful and illuminating ideas, the
depth of his searching of the human heart, and the intense and pas-
sionate eloquence of his style. Few if any have given such poignant
expression to the sense of disproportion between human powers and
human aspirations, and of the combined grandeur and pettiness of
human destiny. From all other such collections of Thoughts,' Pas-
cal's stand pre-eminent for the intensity of the human emotion that
vibrates through them.
Arthur 9 Canfield.
FROM THE THOUGHTS'
HE whole visible world is but an imperceptible speck in the
THE
ample bosom of nature. No idea approaches it. We may
swell our conceptions beyond all imaginable space, yet bring
forth only atoms in comparison with the reality of things. It is
an infinite sphere, the centre of which is everywhere, the circum-
ference nowhere. It is, in short, the greatest sensible mark of
the almighty power of God; in that thought let imagination lose
itself.


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II146
PASCAL
Then, returning to himself, let man consider his own being
compared with all that is; let him regard himself as wandering
in this remote province of nature; and from the little dungeon
in which he finds himself lodged — I mean the universe let him
learn to set a true value on the earth, on its kingdoms, its cities,
and on himself.
-
-
What is a man in the infinite? But to show him another
prodigy no less astonishing, let him examine the most delicate
things he knows. Let him take a mite, which in its minute body
presents him with parts incomparably more minute; limbs with
their joints, veins in the limbs, blood in the veins, humors in
the blood, drops in the humors, vapors in the drops; let him,
again dividing these last, exhaust his power of thought; let the
last point at which he arrives be that of which we speak, and he
will perhaps think that here is the extremest diminutive in nature.
Then I will open before him therein a new abyss.
I will paint
for him not only the visible universe, but all that he can con-
ccive of nature's immensity in the inclosure of this diminished
atom. Let him therein see an infinity of universes, of which each
has its firmament, its planets, its earth, in the same proportion as
in the visible world; in each earth animals, and at the last the
mites, in which he will come upon all that was in the first, and
still find in these others the same without end and without ces-
sation; let him lose himself in wonders as astonishing in their
minuteness as the others in their immensity; for who will not be
amazed at seeing that our body, which before was imperceptible
in the universe, itself imperceptible in the bosom of the whole,
is now a colossus, a world, a whole, in regard to the nothingness
to which we cannot attain.
Whoso takes this survey of himself will be terrified at the
thought that he is upheld in the material being given him by
nature, between these two abysses of the infinite and nothing,-
he will tremble at the sight of these marvels; and I think that
as his curiosity changes into wonder, he will be more disposed to
contemplate them in silence than to search into them with pre-
sumption.
For after all, what is man in nature? A nothing in regard to
the infinite, a whole in regard to nothing, a mean between noth-
ing and the whole; infinitely removed from understanding either
extreme. The end of things and their beginnings are invincibly
hidden from him in impenetrable secrecy; he is equally incapable


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PASCAL
11147
of seeing the nothing whence he was taken, and the infinite in
which he is engulfed.
What shall he do then, but discern somewhat of the middle
of things, in an eternal despair of knowing either their beginning
or their end? All things arise from nothing, and tend towards
the infinite. Who can follow their marvelous course? The author
of these wonders can understand them, and none but he.
WE THINK We are playing on ordinary organs when we play
upon man. Men are organs indeed, but fantastic, changeable,
and various, with pipes not arranged in due succession. Those
who understand only how to play upon ordinary organs make no
harmonies on these.
THE weather and my moods have little in common. I have
my foggy and my fine days within me; whether my affairs go
well or ill has little to do with the matter. I sometimes strive
against my luck; the glory of subduing it makes me subdue it
gayly, whereas I am sometimes wearied in the midst of my good
luck.
THE spirit of this sovereign judge of the world-man-is not
so independent but that it is liable to be troubled by the first
disturbance about him. The noise of a cannon is not needed to
break his train of thought, it need only be the creaking of a
weathercock or a pulley. Do not be astonished if at this mo-
ment he argues incoherently: a fly is buzzing about his ears, and
that is enough to render him incapable of sound judgment.
Would you have him arrive at truth, drive away that creature
which holds his reason in check, and troubles that powerful intel-
lect which gives laws to towns and kingdoms. Here is a droll
kind of god!
WHEN We are too young our judgment is at fault; so also
when we are too old.
If we take not thought enough, or too much, on any matter,
we are obstinate and infatuated.
He that considers his work so soon as it leaves his hands, is
prejudiced in its favor; he that delays his survey too long, can-
not regain the spirit of it.
So with pictures seen from too near or too far: there is but
one precise point from which to look at them; all others are too


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11148
PASCAL
near or too far, too high or too low.
precise point in the art of painting.
in truth or morals?
Perspective determines that
But who shall determine it
IT is not well to be too much at liberty. It is not well to
have all we want.
NOTHING more astonishes me than to see that men are not
astonished at their own weakness. They act seriously, and every
one follows his own mode of life, not because it is as a fact
good to follow, being the custom, but as if each man knew cer-
tainly where are reason and justice. They find themselves con-
stantly deceived; and by an amusing humility always imagine
that the fault is in themselves, and not in the art which all pro-
fess to understand. But it is well there are
so many of this
kind of people in the world, who are not skeptics for the glory of
skepticism; to show that man is thoroughly capable of the most
extravagant opinions, because he is capable of believing that his
weakness is not natural and inevitable, but that on the contrary
his wisdom comes by nature.
Nothing fortifies skepticism more than that there are some
who are not skeptics. If all were so, they would be wrong.
CHANCE gives thoughts, and chance takes them away; there is
no art for keeping or gaining them.
A thought has escaped me. I would write it down. I write
instead, that it has escaped me.
THE nature of man is not always to go forward,-it has its
advances and retreats. Fever has its hot and cold fits, and the
cold proves as well as the hot how great is the force of the fever.
THE strength of a man's virtue must not be measured by his
occasional efforts, but by his ordinary life.
WE DO not remain virtuous by our own power: but by the
counterpoise of two opposite vices, we remain standing as between
two contrary winds; take away one of these vices, we fall into
the other.
IT is not shameful to man to yield to pain, and it is shameful
to yield to pleasure. This is not because pain comes from with-
out us, while we seek pleasure; for we may seek pain, and yield


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PASCAL
11149
to it willingly, without this kind of baseness. How comes it then
that reason finds it glorious in us to yield under the assaults of
pain, and shameful to yield under the assaults of pleasure? It is
because pain does not tempt and attract us. We ourselves choose
it voluntarily, and will that it have dominion over us. We are
thus masters of the situation, and so far man yields to himself;
but in pleasure man yields to pleasure. Now only mastery and
empire bring glory, and only slavery causes shame.
WHEN I have set myself now and then to consider the vari-
ous distractions of men, the toils and dangers to which they
expose themselves in the court or the camp, whence arise so
many quarrels and passions, such daring and often such evil.
exploits, etc. , I have discovered that all the misfortunes of men
arise from one thing only, that they are unable to stay quietly
in their own chamber. A man who has enough to live on, if he
knew how to dwell with pleasure in his own home, would not
leave it for seafaring or to besiege a city. An office in the
army would not be bought so dearly, but that it seems insup-
portable not to stir from the town; and people only seek con-
versation and amusing games because they cannot remain with
pleasure in their own homes.
But upon stricter examination, when, having found the cause
of all our ills, I have sought to discover the reason of it, I have
found one which is paramount: the natural evil of our weak and
mortal condition, so miserable that nothing can console us when
we think of it attentively.
Whatever condition we represent to ourselves, if we bring to
our minds all the advantages it is possible to possess, royalty is
the finest position in the world. Yet when we imagine a king
surrounded with all the conditions which he can desire, if he be
without diversion, and be allowed to consider and examine what
he is, this feeble happiness will never sustain him; he will neces-
sarily fall into a foreboding of maladies which threaten him, of
revolutions which may arise, and lastly, of death and inevitable
diseases: so that if he be without what is called diversion he is
unhappy, and more unhappy than the humblest of his subjects
who plays and diverts himself.
Hence it comes that play, and the society of women, war, and
offices of State, are so sought after. Not that there is in these
any real happiness, or that any imagine true bliss to consist in


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PASCAL
11150
we
the money won at play, or in the hare which is hunted:
would not have these as gifts. We do not seek an easy and
peaceful lot, which leaves us free to think of our unhappy con-
dition, nor the dangers of war, nor the troubles of statecraft, but
seek rather the distraction which amuses us, and diverts our mind
from these thoughts.
Hence it comes that men so love noise and movement; hence
it comes that a prison is so horrible a punishment; hence it comes
that the pleasure of solitude is a thing incomprehensible. And
it is the great subject of happiness in the condition of kings, that
all about them try incessantly to divert them, and to procure for
them all manner of pleasures.
The king is surrounded by persons who think only how to
divert the king, and to prevent his thinking of self. For he is
unhappy, king though he be, if he think of self.
That is all that human ingenuity can do for human happiness.
And those who philosophize on the matter, and think men unrea-
sonable that they pass a whole day in hunting a hare which they
would not have bought, scarce know our nature. The hare itself
would not free us from the view of death and our miseries, but
the chase of the hare does free us. Thus, when we make it a
reproach that what they seek with such eagerness cannot satisfy
them, if they answered-as on mature judgment they should do-
that they sought in it only violent and impetuous occupation to
turn their thoughts from self, and that therefore they made choice
of an attractive object which charms and ardently attracts them,
they would leave their adversaries without a reply. But they do
not so answer, because they do not know themselves; they do not
know they seek the chase and not the quarry.
They fancy that were they to gain such-and-such an office
they would then rest with pleasure, and are unaware of the
insatiable nature of their desire. They believe they are honestly
seeking repose, but they are only seeking agitation.
They have a secret instinct prompting them to look for diver-
sion and occupation from without, which arises from the sense of
their continual pain. They have another secret instinct, a relic
of the greatness of our primitive nature, teaching them that hap-
piness indeed consists in rest, and not in turmoil. And of these
two contrary instincts a confused project is formed within them,
concealing itself from their sight in the depths of their soul,
leading them to aim at rest through agitation, and always to


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11151
imagine that they will gain the satisfaction which as yet they
have not, if by surmounting certain difficulties which now con-
front them, they may thereby open the door to rest.
Thus rolls all our life away. We seek repose by resistance to
obstacles; and so soon as these are surmounted, repose becomes
intolerable. For we think either on the miseries we feel or on
those we fear. And even when we seem sheltered on all sides,
weariness, of its own accord, will spring from the depths of the
heart wherein are its natural roots, and fill the soul with its
poison.
THE Counsel given to Pyrrhus, to take the rest of which he
was going in search through so many labors, was full of diffi-
culties.
STRIFE alone pleases us, and not the victory. We like to
see beasts fighting, not the victor furious over the vanquished.
We wish only to see the victorious end, and as soon as it comes
we are surfeited. It is the same in play, and in the search for
truth. In all disputes we like to see the clash of opinions, but
care not at all to contemplate truth when found. If we are to
see truth with pleasure, we must see it arise out of conflict.
So in the passions: there is pleasure in seeing the shock of
two contraries, but as soon as one gains the mastery it becomes
mere brutality. We never seek things in themselves, but only
the search for things. So on the stage: quiet scenes which raise
no emotion are worthless; so is extreme and hopeless misery, so
are brutal lust and excessive cruelty.
CÆSAR, as it seems to me, was too old to set about amusing
himself with the conquest of the world. Such a pastime was
good for Augustus or Alexander, who were still young men, and
these are difficult to restrain; but Cæsar should have been more
mature.
NoT from space must I seek my dignity, but from the ruling
of my thought. I should have no more if I possessed whole
worlds. By space the universe encompasses and swallows me as
an atom; by thought I encompass it.
MAN is but a reed, weakest in nature, but a reed which
thinks. It needs not that the whole universe should arm to


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11152
crush him. A vapor, a drop of water, is enough to kill him.
But were the universe to crush him, man would still be more
noble than that which has slain him, because he knows that he
dies, and that the universe has the better of him. The universe
knows nothing of this.
All our dignity, therefore, consists in thought. By this must
we raise ourselves, not by space or duration which we cannot
fill. Then let us make it our study to think well; for this is the
starting-point of morals.
JUSTICE and truth are two such subtle points, that our instru-
ments are too blunt to touch them accurately.
If they attain the
point, they cover it so completely that they rest more often on
the wrong than the right.
OUR imagination so enlarges the present by dint of continu-
ally reflecting on it and so contracts eternity by never reflecting
on it, that we make a nothing of eternity and an eternity of
nothing; and all this has such living roots in us, that all our
reason cannot suppress them.
WE ARE not content with the life we have in ourselves and
in our own being: we wish to live an imaginary life in the idea
of others, and to this end we strive to make a show. We labor
incessantly to embellish and preserve this imaginary being, and
we neglect the true. And if we have either calmness, gener-
osity, or fidelity, we hasten to let it be known, that we may
attach these virtues to that imaginary being; we would even
part with them for this end, and gladly become cowards for the
reputation of valor. It is a great mark of the nothingness of
our own being that we are not satisfied with the one without the
other, and that we often renounce one for the other. For he
would be infamous who would not die to preserve his honor.
VANITY is so anchored in the heart of man that a soldier, a
camp-follower, a cook, a porter, makes his boasts, and is for
having his admirers; even philosophers wish for them. Those
who write against it, yet desire the glory of having written well;
those who read, desire the glory of having read; I who write
this have maybe this desire, and perhaps those who will read it.
man has but to
The cause is an
Whoever will know fully the vanity of
consider the causes and the effects of love.


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11153
unknown quantity, and the effects are terrible. This unknown.
quantity, so small a matter that we cannot recognize it, moves
a whole country, princes, armies, and all the world.
Cleopatra's nose-had it been shorter, the face of the world
had been changed.
ON WHAT shall man found the economy of the world which
he would fain govern? If on the caprice of each man, all is con-
fusion. If on justice, man is ignorant of it.
Certainly, had he known it, he would not have established the
maxim, most general of all current among men, that every one
must conform to the manners of his own country; the splendor
of true equity would have brought all nations into subjection,
and legislators would not have taken as their model the fancies,
and caprice of Persians and Germans instead of stable justice.
We should have seen it established in all the States of the world,
in all times; whereas now we see neither justice nor injustice
which does not change its quality upon changing its climate.
Three degrees of latitude reverse all jurisprudence, a meridian
decides what is truth, fundamental laws change after a few years.
of possession, right has its epochs, the entrance of Saturn into
the Lion marks for us the origin of such-and-such a crime.
That is droll justice which is bounded by a stream! Truth on
this side of the Pyrenees, error on that.
Car there be anything more absurd han that a man should
have the right to kill me because he lives across the water, and
because his prince has a quarrel with mine, although I have
none with him?
THE most unreasonable things in the world become most
reasonable because of the unruly lives of men. What is less
reasonable than to choose the eldest son of a queen to guide a
State? for we do not choose as steersman of a ship that one of
the passengers who is of the best family. Such a law would be
ridiculous and unjust; but since men are so themselves, and ever
will be, it becomes reasonable and just. For would we choose
the most virtuous and able, we at once fall to blows, since each
asserts that he is the most virtuous and able. Let us then affix
this quality to something which cannot be disputed. This man
is the king's eldest son. That is clear, and there is no dispute.
Reason can do no better, for civil war is the worst of evils.
XIX-698


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11154
MEN of unruly lives assert that they alone follow nature, while
those who are orderly stray from her paths; as passengers in
a ship think that those move who stand upon the shore. Both
sides say the same thing. There must be a fixed point to enable
us to judge. The harbor decides the question for those who are
in the vessel; but where can we find the harbor in morals?
Do we follow the majority because they have more reason?
No; but because they have more power.
THE way of the majority is the best way, because it is plain,
and has power to make itself obeyed; yet it is the opinion of the
least able.
It is necessary that men should be unequal. True; but that
being granted, the door is open, not only to the greatest domina-
tion, but to the greatest tyranny.
It is necessary to relax the mind a little, but that opens the
door to extreme dissipation.
We must mark the limits. There are no fixed boundaries in
these matters; law wishes to impose them, but the mind will not
bear them.
MINE, THINE. -"This is my dog," say poor children; "that is
my place in the sunshine. " Here is the beginning and the image
of the usurpation of the whole earth.
Good birth is a great advantage; for it gives a man a chance
at the age of eighteen, making him known and respected as an
ordinary man is on his merits at fifty. Here are thirty years
gained at a stroke.
How rightly do men distinguish by exterior rather than by
interior qualities! Which of us twain shall take the lead? Who
will give place to the other? The least able? But I am as able
as he is. We should have to fight about that. He has four
footmen, and I have but one; that is something which can be
seen; there is nothing to do but to count; it is my place to yield,
and I am a fool if I contest it. So by this means we remain at
peace, the greatest of all blessings.
-
WE CARE nothing for the present. We anticipate the future.
as too slow in coming, as if we could make it move faster; or


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PASCAL
11155.
we call back the past, to stop its rapid flight. So imprudent are
we that we wander through the times in which we have no part,
unthinking of that which alone is ours; so frivolous are we that
we dream of the days which are not, and pass by without reflec-
tion those which alone exist. For the present generally gives us
pain; we conceal it from our sight because it afflicts us, and if it
be pleasant we regret to see it vanish away. We endeavor to
sustain the present by the future, and think of arranging things
not in our power, for a time at which we have no certainty of
arriving.
If we examine our thoughts, we shall find them always occu-
pied with the past or the future. We scarcely think of the pres-
ent; and if we do so, it is only that we may borrow light from it
to direct the future. The present is never our end; the past and
the present are our means, the future alone is our end. Thus
we never live, but hope to live; and while we always lay our-
selves out to be happy, it is inevitable that we can never be so.
OUR nature exists by motion; perfect rest is death.
GREAT men and little have the same accidents, the same tem-
pers, the same passions; but one is on the felloe of the wheel,
the other near the axle, and so less agitated by the same revolu-
tions.
MAN is full of wants, and cares only for those who can sat-
isfy them all. "Such a one is a good mathematician," it is said.
But I have nothing to do with mathematics: he would take me
for a proposition. This other is a good soldier. " He would
treat me as a besieged city. I need then an honorable man who
can lend himself generally to all my needs.
I FEEL that I might not have been, for the "I" consists in my
thought; therefore I, who think, had not been had my mother
been killed before I had life. So I am not a necessary being.
Neither am I eternal nor infinite; but I see plainly there is in
nature a necessary being, eternal and infinite.
WE NEVER teach men to be gentlemen, but we teach them
everything else; and they never pique themselves so much on all
the rest as on knowing how to be gentlemen. They pique them-
selves only on knowing the one thing they have not learnt.


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11156
PASCAL
I PUT 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 evident from the quarrels which arise from indiscreet reports
made from time to time.
WERE we to dream the same thing every night, this would
affect us as much as the objects we see every day; and were an
artisan sure to dream every night, for twelve hours at a stretch,
that he was a king, I think he would be almost as happy as a
king who should dream every night for twelve hours at a stretch
that he was an artisan.
Should we dream every night that we were pursued by ene-
mies, and harassed by these painful phantoms, or that we were
passing all our days in various occupations, as in traveling, we
should suffer almost as much as if the dream were real, and
should fear to sleep, as now we fear to wake when we expect in
truth to enter on such misfortunes. And in fact, it would bring
about nearly the same troubles as the reality.
But since dreams are all different, and each single dream is
diversified, what we see in them affects us much less than what
we see when awake, because that is continuous; not indeed so
continuous and level as never to change, but the change is less
abrupt, except occasionally, as when we travel, and then we
say, "I think I am dreaming," for life is but a little less incon-
stant dream.
-
WHEN it is said that heat is only the motion of certain mole-
cules, and light the conatus recedendi which we feel, we are sur-
prised. And shall we think that pleasure is but the buoyancy 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
feeling of fire, the warmth which affects us in a manner wholly
different from touch, the reception of sound and light,- all this
seems to us mysterious, and yet it is as material as the blow of
a stone. It is true that the minute spirits which enter into the
pores touch different nerves, yet nerves are always touched.
I


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11157
WALTER PATER
(1839-1894)
BY ANNA MCCLURE SHOLL
HE functions of criticism are of necessity didactic, not creat-
ive; analytical, not synthetic. Yet from time to time critics
reveal themselves who vivify their presumably crystallized
work with profoundly imaginative thought. Walter Pater is one of
these inspirers of criticism. He holds a unique position among Eng-
lish essayists of the nineteenth century by reason of his refinement
of vision; of his power of expressing what
he saw in language of exquisite rectitude;
of the suggestive philosophy which under-
lies his criticisms, whether they be of Greek
art, or of English poets, or of the Italian
Renaissance. He is an artist-critic in the
sense that he looks upon life with the dis-
crimination of the poet, not of the scientist.
He is a creator in the sense that he gives
to tradition the freshness of immediate
revelation. His essays on Botticelli, on
Leonardo, on 'Measure for Measure,' throw
sudden, vivid light on apparently smooth
surfaces of long-accepted fact, revealing
delicate and intricate beauties.

WALTER PATER
Pater's philosophy of the beautiful in art and life is intrinsically
a compiled philosophy, but it becomes original in its application.
The old Spartan ideal of temperance in every affair of life becomes
for him the governing principle in the manifestations of art. He
emphasizes again and again the value of the asceticism inherent in
all great art products, a Greek asceticism which is but another word
for harmony and proportion. To him the life of the artist resolves
itself into a Great Refusal: whether it is that of the patient Raphael,
steadfastly purposing that he will not offend; or of Michelangelo,
subduing his passion to the requirements of the passionless sonnet;
or of the Greek athlete, with his superb conception of physical econ-
omy; or whether it is the asceticism of the stylist who rejects all
words, however tempting, which will not render him exquisite service.


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11158
WALTER PATER
"Self-restraint, a skillful economy of means, ascêsis, that too has a
beauty of its own. "
This self-conscious modern application of an essentially Greek
ideal, inborn in Pater, was further developed by his educational
influences. Walter Horatio Pater was born August 4th, 1839, of a
family originally from Holland, but long resident in England. In
1858 he entered Queen's College, Oxford. At this time England's
period of romanticism had already found brilliant expression in the
paintings and poems of the Pre-Raphaelite Brotherhood. Modern
mysticism had attained its apotheosis in 'The Blessed Damozel. '
It was a mysticism clearly intelligible to the sensuous soul of Pater,
who, though dominated by the Greek ideal, retained always his love
of flesh, half revealing, half concealing the elusive spirit. His essays
on Sandro Botticelli, on Luca della Robbia, on 'Aucassin and Nico-
lette,' witness to this love of the mediæval incapacity for distin-
guishing soul from body; the Dantesque belief that they are one,
and must fare forth together even into the shadowy ways of eternity.
But Pater by the law of his development passed from under the
influence of Ruskin and Rossetti into the influence of Winckelmann
and Goethe. Goethe's problem "Can the blitheness and univer-
sality of the antique ideal be communicated to artistic productions
which shall contain the fullness of the experience of the modern
world? " became Pater's problem, which he, essentially a modern,
found difficult of solution. "Certainly for us of the modern world,
with its conflicting claims, its entangled interests, distracted by so
many sorrows, so many preoccupations, so bewildering an experi-
ence, the problem of unity within ourselves, in blitheness and repose,
is far harder than it was for the Greek within the simple terms of
antique life. " This passage from his essay on Winckelmann is the
keynote of Pater's world-weariness, as it is of all who strive to
build up Greek serenity on modern experiences. Goethe succeeded
in uniting the Romantic with the Hellenic spirit by the fusing power
of his genius. Pater, being a critic, not a creator, could not always
reconcile the conditions of nineteenth-century life with the temper of
Greece.
His works exhibit a hunger for perfection which was the fruit
of a passionate admiration of Greek form, and of the spirit which it
embodied, the rational, chastened, debonair spirit of the daylight.
Because the maladies of the soul were not unknown to him, this
critic and lover of the great past placed an almost exaggerated
value upon that unperplexed serenity which perished with young
Athens. Heiterkeit and Allgemeinheit (Blitheness and Universality)!
are they possible to the complex modern, troubled about many
things? At least he can attain to them approximately through his


## p. 11159 (#379) ##########################################

WALTER PATER
11159
productions, if he be an artist. So Walter Pater recovers the Greek
spirit in scrupulous, restrained workmanship, in devotion to form for
its own sake. In his Greek studies, in his Plato and Platonism, in
his essay on Winckelmann,-throughout his writings, indeed,— this
practice toward perfection receives emphasis. It is not that of the
Christian art "always struggling to express thoughts beyond itself";
but it is a self-controlled pagan practice, satisfied with the tangible
goal of an art which suggests nothing beyond its own victorious
fairness.
This devotion to the poise of Greek art and life, to the significant
indifference which precludes blind enthusiasm and therefore inade-
quate workmanship, is blended in Pater with a love of those delicate
transitional periods of growth and experience in the lives of nations
and of men. The Studies of the Renaissance' are chiefly concerned
with the revelations of its dawn. The Imaginary Portraits' are of
youths who have not yet surrendered to custom their freshness, their
bland originality. Pater had the Greek love of youth, and of its
characteristics, so precious because so fleeting. These characteris-
tics agree best with his philosophy. Youth loves experience; and to
Pater, not the fruit of experience, but experience itself, is the end.
Youth is not habit-bound, and "our failure is to form habits; for
after all, habit is relative to a stereotyped world. " So he draws
Marius, whose young years accumulate experiences but pass no
judgments, and the Child in the House, and Emerald Uthwart dead
before his life had crystallized, and Gaston de Latour in the transi-
tional environment of the Renaissance, and Hyacinth slain in the
freshness of his beauty, and Sebastian van Storck escaping from life
with passionate haste that he may find refuge in the eternal. These
youths are on a mental pilgrimage, whose goal they never reach.
The most famous of them, Marius the Epicurean, seems the embodi-
ment of Pater's peculiar philosophy, his love of training, of asceticism
in the Greek sense; his appreciation of the value of the transitional.
The spiritual journey of Marius is indicated through wonderful chap-
ter after chapter of a novel without a plot. This young Roman lives
his chastened, thoughtful, expectant life against the background of
the Empire of Marcus Aurelius; enjoying its vivid, varicolored scen-
ery in the detached spirit of the artist; turning always with a sense
of relief from the garish show to the gray realms of philosophic
thought. The Emperor himself is the second hero of the book,
portrayed effectively as the philosopher king who might have ruled
Plato's Republic. Like Marius, he too is a mental wayfarer, who
refuses the comforts of the wayside Inn for the sake of the intan-
gible Goal. Marius dies young, with the vision of the City of God
still far in the bleak distance; yet with the hope of a mind naturally


## p. 11160 (#380) ##########################################

11160
WALTER PATER
Christian, that on his love for others his soul may assuredly rest and
depend.
The pathos of mortality seems to Pater to embody itself in this
craving of Marius, and of his kin in every age, for the personal and
the definite: in their refusal to accept, despite this craving, the an-
thropomorphic gods of the multitude, lest they should miss a rarer
divinity. "We too desire," said Lucian, the friend of Marius, "not a
fair one, but the fairest of all; unless we find him we shall think that
we have failed. "
To Pater, viewing this life and its phenomena in the Heraclitean
spirit, yet always with the half-suppressed longing for the Fixed, the
Absolute, orthodoxy is but a retardation of progress; conviction and
certitude are alike numbing to the soul of man. He extracts most
from life who passes through it with a kind of divine indifference,
handling all things as though they were not; yet absorbing the fine
essence of each experience because it is transitory. "Not to discrim-
inate every moment some passionate attitude in those about us, and
in the brilliancy of their gifts some tragic dividing of forces on their
ways, is, on this short day of frost and sun, to sleep before evening. "
Of Pater's style much has been said in praise and detraction. It
expresses his hunger for perfection in its extreme polish, its elabo-
rate form, its verbal nicety. But it is never spontaneous, and its art
is sometimes artifice. Its merits are perhaps too evident to make of
it a great style. Yet it will always witness to the value of patience
and of conscientiousness in the handling of words: furthermore, it is
an effective key to the otherwise shadowy personality of Pater; to
the complex nature, tinged with morbidness, in which end-of-the-cen-
tury passions broke in upon classic, perhaps pseudo-classic calm.
Walter Pater died July 30th, 1894, at Oxford; where, as a Fellow
of Brasenose College, he had spent the greater portion of his unevent-
ful life. His influence may not be far-reaching in the future; but as
he himself said of Rossetti, his works will always appeal with power
to a special and limited audience.
Area Marine Sholl


## p. 11161 (#381) ##########################################

WALTER PATER
11161
-
WHITE-NIGHTS
From Marius, the Epicurean'
T
AN instinctive seriousness, the material abode in which the
childhood of Marius was passed had largely added. Noth-
ing, you felt, as you first caught sight of that coy, retired
place, surely nothing could happen there without its full accom-
paniment of thought or revery. White-nights! -so you might
interpret its old Latin name. "The red rose came first," says
a quaint German mystic, speaking of "the mystery of so-called
white things" as being "ever an after-thought, the doubles, or
seconds, of real things, and themselves but half real or material:
the white queen.
the white witch-the white mass, which, as
the black mass is a travesty of the true mass turned to evil by
horrible old witches, is celebrated by young candidates for the
priesthood, with an unconsecrated host, by way of rehearsal. " So
white-nights, I suppose, after something like the same analogy,
should be nights not passed in quite blank forgetfulness, but
those which we pass in continuous dreaming, only half veiled by
sleep. Certainly the place was, in such case, true to its fanciful
name in this, that you might very well conceive, in the face
of it, that dreaming, even in the daytime, might come to much
there.
―
-
The young Marius represented an ancient family, whose estate
had come down to him much curtailed through the extrava-
gance of a certain Marcellus two generations before, a favorite
in his day of the fashionable world at Rome, where he had at
least spent his substance with a correctness of taste which Marius
might seem to have inherited from him; as he was believed also
to resemble him in a singularly pleasant smile, consistent how-
ever, in the younger face, with some degree of sombre expression
when the mind within was but slightly moved.
As the means of life decreased, the farm had crept nearer and
nearer to the dwelling-house, about which there was therefore a
trace of workday negligence or homeliness, not without its pict-
uresque charm for some,- for the young master himself among
them. The more observant passer-by would note, curious as to
the inmates, a certain amount of dainty care amid that neglect,
as if it came in part, perhaps, from a reluctance to disturb old
associations. It was significant of the national character, that a
sort of elegant gentleman-farming, as we say, was much affected


## p. 11162 (#382) ##########################################

11162
WALTER PATER
by some of the most cultivated Romans. But it was something
more than an elegant diversion, something more of a serious
business, with the household of Marius; and his actual interest in
the cultivation of the earth and the care of flocks had brought
him, at least, intimately near to those elementary conditions of
life, a reverence for which the great Roman poet, as he has
shown by his own half-mystic preoccupation with them, held
to be the ground of primitive Roman religion, as of primitive
morals. But then farm life in Italy, including the culture of the
vine and the olive, has a peculiar grace of its own, and might
well contribute to the production of an ideal dignity of character,
like that of nature itself in this gifted region. Vulgarity seemed
impossible. The place, though impoverished, was still deservedly
dear, full of venerable memories, and with a living sweetness of
its own for to-day.
It had been then a part of the struggling family pride of the
lad's father to hold by those ceremonial traditions, to which the
example of the head of the State, old Antoninus Pius,—an ex-
ample to be still further enforced by his successor,—had given a
fresh though perhaps somewhat artificial popularity. It was con-
sistent with many another homely and old-fashioned trait in him,
not to undervalue the charm of exclusiveness and immemorial
authority, which membership in a local priestly college, hereditary
in his house, conferred upon him. To set a real value on those
things was but one element in that pious concern for his home
and all that belonged to it, which, as Marius afterwards discov-
ered, had been a strong motive with his father. The ancient
hymn-Jana Novella! -was still sung by his people, as the
new moon grew bright in the west; and even their wild custom
of leaping through heaps of blazing straw on a certain night
in summer was not discouraged. Even the privilege of augury,
according to one tradition, had at one time belonged to his race;
and if you can imagine how, once in a way, an impressible boy
might have an inkling, an inward mystic intimation, of the mean-
ing and consequences of all that,-what was implied in it becom-
ing explicit for him,-you conceive aright the mind of Marius,
in whose house the auspices were still carefully consulted before.
every undertaking of moment.
The devotion of the father, then, had handed on loyally- and
that is all many not unimportant persons ever find to do- a cer-
tain tradition of life, which came to mean much for the young


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WALTER PATER
11163
Marius. It was with a feeling almost exclusively of awe that he
thought of his dead father; though at times, indeed, with a not
unpleasant sense of liberty, as he could but confess to him-
self, pondering, in the actual absence of so weighty and continual
a restraint, upon the arbitrary power which Roman religion and
Roman law gave to the parent over his son. On the part of his
mother, on the other hand, entertaining the husband's memory,
there was a sustained freshness of regret; together with the recog-
nition, as Marius fancied, of some costly self-sacrifice, to be cred-
ited to the dead. The life of the widow, languid and shadowy
enough but for the poignancy of that regret, was like one long ser-
vice to the departed soul; its many annual observances centring
about the funeral urn-a tiny, delicately carved marble house,
still white and fresh-in the family chapel, wreathed always with
the richest flowers from the garden: the dead, in those country
places, being allowed a somewhat closer neighborhood to the old
homes they were supposed still to protect, than is usual with.
us, or was usual in Rome itself,- a closeness which, so diverse
are the ways of human sentiment, the living welcomed, and in
which the more wealthy, at least in the country, might indulge
themselves. All that, Marius followed with a devout interest,
sincerely touched and awed by his mother's sorrow. After the
deification of the emperors, we are told, it was considered impi-
ous so much as to use any coarse expression in the presence of
their images. To Marius the whole of life seemed full of sacred
presences, demanding of him a similar collectedness. The severe
and archaic religion of the villa, as he conceived it, begot in him
a sort of devout circumspection, lest he should fall short at any
point of the demand upon him of anything in which deity was
concerned: he must satisfy, with a kind of sacred equity, he must
be very cautious not to be wanting to, the claims of others, in
their joys and calamities, the happiness which deity sanctioned,
or the blows in which it made itself felt. And from habit, this
feeling of a responsibility towards the world of men and things,
towards a claim for due sentiment concerning them on his side,
came to be a part of his nature not to be put off. It kept him
serious and dignified amid the Epicurean speculations which in
after years much engrossed him, when he had learned to think of
all religions as indifferent; serious, among many fopperies, and
through many languid days: and made him anticipate all his life
long, as a thing towards which he must carefully train himself,
-
―


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11164
WALTER PATER
some great occasion of self-devotion like that which really came,
which should consecrate his life, and it might be the memory of
it among others; as the early Christian looked forward to martyr-
dom at the end of his course, as a seal of worth upon it.
The traveler, descending from the slopes of Luna, even as he
got his first view of the Port-of-Venus, would pause by the way
to read the face, as it were, of so beautiful a dwelling-place, lying
well away from the white road, at the point where it began to
decline somewhat steeply to the marsh-land below.