The spirit of religion, however, lived within his heart, and needed only to be reawakened. The reawakening came in 1654 through the persuasions of his sister, Jacqueline, who had abandoned the world two years previously, and entered the community of Port-Royal. The abbey of Port-Royal, situated some seven or eight miles from Versailles, was presided over by Jacqueline Arnauld, the Mère Angélique, and a brotherhood of solitaries, among whom were several of the Arnauld family, had settled in the valley in the year 1637. With this unvowed brotherhood Pascal, though never actually a solitary, associated himself at the close of 1654. An escape from sudden danger in a carriage accident, and a vision or ecstasy which came to him, co-operated in his conversion. After his death, copies of a fragmentary and passionate writing referring to this period—the so-called "amulet" of Pascal—were found upon his person; its words, "renonciation totale et douce," and "joie, joie, joie, pleurs de joie," express something of his resolution and his rapture.
The affair of the Provinciales, and the design of an apology for Christianity with which his Pensées are connected, together with certain scientific studies and the deepening passion of religion, make up what remained of Pascal's life. His spirit grew austere, but in his austerity there was an inexpressible joy. Exhausted by his ascetic practices and the inward flame of his soul, Pascal died on August 19, 1662. "May God never leave me" were his last words.
With Pascal's work as a mathematician and a physicist we are not here concerned. In it "we see," writes a scientific authority, "the strongest marks of a great original genius creating new ideas, and seizing upon, mastering, and pursuing further everything that was fresh and unfamiliar in his time. After the lapse of more than two hundred years, we can still point to much in exact science that is absolutely his; and we can indicate infinitely more which is due to his inspiration."
Jansenism and Jesuitism, opposed as they were, have this in common, that both were movements in that revival of Roman Catholicism which was stimulated by the rivalry of the Protestant Reformation. But the Jesuits sought to win the world to religion by an art of piety, in which a system of accommodation was recognised as a means of drawing worldlings to the Church; the Jansenists held up a severe moral ideal, and humbled human nature in presence of the absolute need and resistless omnipotence of divine grace. Like the Jesuits, but in a different spirit, the Port-Royalists devoted themselves much to the task of education. They honoured classical studies; they honoured science, dialectics, philosophy. Their grammar, logic, geometry were substantial additions to the literature of pedagogy. Isaac le Maistre de Sacy and others translated and annotated the Bible. Their theologian, moralist, and controversialist, Pierre Nicole (1625-95), author of Essais de Morale (1671), if not profound or brilliant, was the possessor of learning, good sense, good feeling, and religious faith. Under the influence of St. Cyran, the Port-Royalists were in close sympathy with the teaching of Jansen, Bishop of Ypres; the writings of their great theologian Antoine Arnauld were vigorously anti-Jesuitical. In 1653 five propositions, professedly extracted from Jansen's Augustinus, were condemned by a Papal bull. The insulting triumph of the Jesuits drew Arnauld again into controversy; and on a question concerning divine grace he was condemned in January 1656 by the Sorbonne. "You who are clever and inquiring" (curieux), said Arnauld to Pascal, "you ought to do something." Next day was written the first of Pascal's Lettres à un Provincial, and on 23rd January it was issued to the public; a second followed within a week; the success was immense. The writer concealed his identity under the pseudonym "Louis de Montalte."
The Lettres Provinciales are eighteen in number. The first three and the last three deal with the affair of Arnauld and the Sorbonne, and the questions under discussion as to the nature and the need of divine grace. In the opening letters the clearest intellectual insight and the deepest seriousness of spirit are united with the finest play of irony, and even with the temper of comedy. The supposed Louis de Montalte, seeking theological lights from a doctor of the Sorbonne, finds only how hopelessly divided in opinion are the opponents of Arnauld, and how grotesquely they darken counsel with speech. In the twelve letters intervening between the third and the sixteenth, Pascal takes the offensive, and deploys an incomparably skilful attack on the moral theology of the Jesuits. For the rigid they may have a stricter morality, but for the lax their casuistry supplies a pliable code of morals, which, by the aid of ingenious distinctions, can find excuses for the worst of crimes. With force of logic, with fineness of irony, with energy of moral indignation, with a literary style combining strength and lightness, Pascal presses his irresistible assault. The effect of the "Provincial Letters" was to carry the discussion of morals and theology before a new court of appeal—not the Sorbonne, but the public intelligence and the unsophisticated conscience of men. To French prose they added a masterpiece and a model.
The subject of the Provinciales is in part a thing of the past; the Pensées deal with problems which can never lose their interest. Among Pascal's papers were found, after his early death, many fragments which his sister, Madame Périer, and his friends recognised as of rare value; but the editors of the little volume which appeared in 1670, imagining that they could safeguard its orthodoxy, and even amend its style, freely omitted and altered what Pascal had written. It was not until 1844 that a complete and genuine text was established in the edition of M. Faugère. We can hardly hope to arrange the fragments so as to exhibit the design of that apology for Christianity, with which many of them were doubtless connected, but the main outlines of Pascal's body of thought can be clearly discerned.
The intellect of Pascal, so powerful in its grasp of scientific truth, could find by its own researches no certitude in the sphere of philosophy and religion. He had been deeply influenced by the sceptical mind of Montaigne. He found within him a passionate craving for certitude; man is so constituted that he can never be at rest until he rests in knowledge of the truth; but man, as he now exists, is incapable of ascertaining truth; he is weak and miserable, and yet the very consciousness of his misery is evidence of his greatness; "Nature confounds the Pyrrhonist, and reason the dogmatist;" "Man is but a reed, the feeblest of created things, but a reed which thinks." How is this riddle of human nature to be explained? Only in one way—by a recognition of the truth taught by religion, that human nature is fallen from its true estate, that man is a dethroned king. And how is the dissonance in man's nature to be overcome? Only in one way—through union with God made man; with Jesus Christ, the centre in which alone we find our weakness and the divine strength. Through Christ man is abased and lifted up—abased without despair, and lifted up without pride; in Him all contradictions are reconciled. Such, in brief, is the vital thought from which Pascal's apologetic proceeds. It does not ignore any of the external evidences of Christianity; but the irresistible evidence is that derived from the problem of human nature and the essential needs of the spirit—a problem which religion alone can solve, and needs which Christ alone can satisfy. Pascal's "Thoughts" are those of an eminent intelligence. But they are more than thoughts; they are passionate lyrical cries of a heart which had suffered, and which had found more than consolation; they are the interpretation of the words of his amulet—"Joie, joie, joie, pleurs de joie." The union of the ardour of a poet or a saint with the scientific rigour of a great geometer, of wit and brilliance with a sublime pathos, is among the rarest phenomena in literature; all this and more is found in Pascal.
CHAPTER III
THE DRAMA (MONTCHRESTIEN TO CORNEILLE)