THERE is nothing in Pascal's notes which indicates the proper place to be assigned to this Chapter. But it may be surmised that, after designating the characteristics of the Christian religion, and exciting the desire to enter upon the benefits which that system confers, the writer might properly investigate, and point out the methods of attaining to, that Faith. This is, evidently, the leading object of these fragments, which are here collected, and formed into a separate chapter, particularly those entitled "Infinitude, Nullity." This latter fragment, in which Pascal, after applying the calculation of probabilities to the question of God and the soul, and applying himself to demonstrate mathematically that the chances should be taken for the existence of God, and the immortality of the soul, proceeds to appeal to the deepest sentiments of the heart: this fragment, so justly celebrated, is now for the first time published in perfect conformity with the original MS. It is entirely in Pascal's own hand, and written in his most abbreviated manner. We deem it important to remark, even at the risk of appearing too minute, that the MS. of this fragment bears the appearance of the rudest sketch: it is nothing more than a series of imperfect notes, thrown out as mere rudiments of thought, and wholly destitute of arrangement. Of this, some idea may be formed, from the figures and marks of reference inserted in the margin ;* but better still by the inspection of the MS. itself. One of the sheets has evidently been folded up four-square, and bears marks of being long carried in the pocket. On one of the notes is the following title:-" Conclusion of this discourse;" which induces the conjecture, that they had been written by Pascal preparatory to a conversation with some of his worldly-minded acquaintances; such, for instance, as the Chevalier de Méré. However this may be, it is certain that the fragment "Infini, Rien," can only be considered as a kind of canvass, on which the writer had drawn the outline of his subject, for the purpose of further elucidation and development. (French Editor.) *Of the French Edition. MEANS OF ATTAINING TO FAITH: REASON, HABIT, INSPIRATION. I. + Infinitude. Nullity. + Our soul is placed in a body, in which it meets with number, time, space. It reasons thereupon, calls these things nature and necessity, and can* form no other idea of them. -Units joined to infinity cannot increase it, any more than a single foot in length can add to an infinite measure. The finite is annihilated in the presence of the infinite, and becomes pure nullity. Such is the soul of man in the presence of God; such our righteousness by the side. of the Divine. There is not so great a disproportion between our righteousness and that of God, as between the unit and infinity. † -The justice of God must be immense, as well as his compassion; yet is the justice of God towards the condemned less immense, and less overwhelming to the thought, than his grace towards the elect. "Ne peut," at first, "ne veut croire." It is possible that Pascal here intended the reverse of the expression he has used; namely, that the disproportion is not so great between unit and infinity, as between our righteousness and that of God; and the old editions have adopted this change. It is not, however, for us to alter the original language. We know there is an infinite, and yet understand not its nature; as we also know it to be not true that numbers are finite: it is certain, then, there is an infinite in numbers, but we do not know in what it consists. It is not true that it consists in equal numbers; it is not true that it consists in inequality: for, by adding a unit to them, their nature is not changed; they are still numbers, and all numbers are either equal or unequal; this also is the case with all finite numbers.* -Therefore we may easily be certain there is a God, without knowing what he is. + We know, then, the existence and the nature of the finite, because we are, like it, finite, and diffusive (étendus). + We know the existence of the infinite, and are ignorant of its nature; because it has diffusion or extension, (étendue,) but not limitation, like ourselves. † + But of God we know not either the existence or the nature, because he has neither extension nor limit. + By faith, however, we know his existence; in glory we shall learn his nature. Now, I have already shown that we may fully know the existence of an object without knowing its nature. We will now reason upon natural considerations. If there be a God, he is infinitely incomprehensible; because, being without parts or limitation, he bears no relation to ourselves: we are therefore incapable of * In the margin of the preceding paragraph is the following:-"Is there not any substantial truth, seeing there are so many things that are true, and yet not truth itself?" This stood at first, "Because we have a relation to him by the extension, and disproportion by the limitation." knowing either what he is, or whether he exists. Who, then, shall dare to resolve this great question? Not beings like ourselves, who have nothing in common, or in relation with him! Shall any one, then, take upon himself to blame the Christian for not being able to assign grounds of his faith? he who professes his religion as one not amenable to human reason. Christians, in announcing their scheme to the world, proclaim it to be "foolishness," stultitiam, and yet you reproach them for not proving it! Did they affect to prove it, they would contradict themselves: the absence of proofs implies no deficiency in its reasonableness. True: but, although this may excuse such as propound the creed, and may exempt from blame the producing it without reasons, it does not satisfy those who have to receive it. Let us examine this matter, and put it thus: Either there is a God, or there is not. Which side of the question shall we take? Reason cannot decide. A gulf, unbounded as chaos, separates us. At the extremity of this immeasurable space, a game of chance is playing,— call it "Head or tail."* Which way will you wager? By mere reason you cannot affirm-by mere reason you cannot deny-either the one or the other of these two propositions. Charge not, then, with error those who "Il se joue un jeu à l'extrémité de cette distance infinie où il arrivera croix ou pile." It is to be regretted that our language does not furnish any better than the chuck-farthing rendering for this expression which is given above. The phrase in the original by no means presents the same incongruity with its sublime antecedents, the "chaos infinie," and the "extrémité de cette distance infinie," at which the "croix ou pile" is placed. (Transl.) |