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Perseus, King of Macedon.—Paulus Æmilius reproached Perseus for not killing himself.
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.
There is internal war in man between reason and the passions.
If he had only reason without passions ...
If he had only passions without reason ...
But having both, he cannot be without strife, being unable to be at peace with the one without being at war with the other. Thus he is always divided against, and opposed to himself.
This internal war of reason against the passions has made a division of those who would have peace into two sects. The first would renounce their passions, and become gods; the others would renounce reason, and become brute beasts. (Des Barreaux.)[157] But neither can do so, and reason still remains, to condemn the vileness and injustice of the passions, and to trouble[Pg 110] the repose of those who abandon themselves to them; and the passions keep always alive in those who would renounce them.
Men are so necessarily mad, that not to be mad would amount to another form of madness.
The nature of man may be viewed in two ways: the one according to its end, and then he is great and incomparable; the other according to the multitude, just as we judge of the nature of the horse and the dog, popularly, by seeing its fleetness, et animum arcendi; and then man is abject and vile. These are the two ways which make us judge of him differently, and which occasion such disputes among philosophers.
For one denies the assumption of the other. One says, "He is not born for this end, for all his actions are repugnant to it." The other says, "He forsakes his end, when he does these base actions."
For Port-Royal.[158] Greatness and wretchedness.—Wretchedness being deduced from greatness, and greatness from wretchedness, some have inferred man's wretchedness all the more because they have taken his greatness as a proof of it, and others have inferred his greatness with all the more force, because they have inferred it from his very wretchedness. All that the one party has been able to say in proof of his greatness has only served as an argument of his wretchedness to the others, because the greater our fall, the more wretched we are, and vice versa. The one party is brought back to the other in an endless circle, it being certain that in proportion as men possess light they discover both the greatness and the wretchedness of man. In a word, man knows that he is wretched. He is therefore wretched, because he is so; but he is really great because he knows it.
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.[Pg 111]
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.
I will not allow man to depend upon himself, or upon another, to the end that being without a resting-place and without repose ...
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.
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.
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.
Contraries. After having shown the vileness and the greatness of man.—Let man now know his value. Let him love himself, for there is in him a nature capable of good; but let him not for this reason love the vileness which is in him. Let him despise himself, for this capacity is barren; but let him not therefore despise this natural capacity. Let him hate himself, let him love himself; he has within him the capacity of knowing the truth and of being happy, but he possesses no truth, either constant or satisfactory.
I would then lead man to the desire of finding truth; to be free from passions, and ready to follow it where he may find it,[Pg 112] 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.
All these contradictions, which seem most to keep me from the knowledge of religion, have led me most quickly to the true one.
Second part.—That man without faith cannot know the true good, nor justice.
All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end.[159] The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.
And yet after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all times, all ages, and all conditions.
A trial so long, so continuous, and so uniform, should certainly convince us of our inability to reach the good by our own efforts. But example teaches us little. No resemblance is ever so perfect that there is not some slight difference; and hence we expect that our hope will not be deceived on this occasion as before. And thus, while the present never satisfies us, experience dupes us, and from misfortune to misfortune leads us to death, their eternal crown.
What is it then that this desire and this inability proclaim to us, but that there was once in man a true happiness of which there now remain to him only the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present? But these are all inadequate, because the infinite abyss can only be filled by an infinite and immutable object, that is to say, only by God Himself.
