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 for fear of being destroyed with these philosophers, and of becoming the prey of demons and the food of worms, according to the language of the Scripture, as these philosophers have been."

"As to the utility of these readings, said M. Pascal, I will tell you simply my thought. I find in Epictetus an incomparable art for troubling the repose of those who seek it in external things, and for forcing them to acknowledge that they are veritable slaves and miserable blind men; that it is impossible that they should find any thing else than the error and pain which they fly, unless they give themselves without reserve to God alone. Montaigne is incomparable for confounding the pride of those who, outside of faith, pique themselves in a genuine justice; for disabusing those who cling to their opinions, and who think to find in the sciences impregnable truths; and for so effectually convicting reason of its want of light and its aberrations, that it is difficult, when one makes a good use of its principles, to be tempted to find repugnance in mysteries, for the mind is so overwhelmed by him, that it is far from wishing to judge whether the Incarnation or the mystery of the Eucharist are possible; which the generality of mankind discuss but too often.

"But if Epictetus combats indolence, he leads to pride, so that he may be very injurious to those who are not persuaded of the corruption of the most perfect justice which is not from faith. And Montaigne is absolutely pernicious to those who have any leaning to impiety or vice. For this reason these readings should be regulated with much care, discretion, and regard to the condition and disposition of those to whom they are counselled. It seems to me only that by joining them together they would not succeed ill, since the one is opposed to the evil of the other: not that they could bestow virtue but only disturb vice; the soul finding itself combated by contrarieties, the one of which expels pride and the other indolence, and being unable to be tranquil in any of these vices by their reasonings, or to shun them all."

"It was thus that these two persons of so fine an intellect agreed at last upon the subject of the reading of these philosophers, and met at the same goal, which they reached however by a somewhat different method; M. de Saci