Pascal's Pensees, Blaise Pascal [read full novel .txt] 📗

and who think men unreasonable for spending a whole day in chasing a hare which they would not have bought, scarce know our nature. The hare in itself would not screen us from the sight of death and calamities; but the chase which turns away our attention from these, does screen us.

The advice given to Pyrrhus to take the rest which he was about to seek with so much labour, was full of difficulties.[69]

[To bid a man live quietly is to bid him live happily. It is to advise him to be in a state perfectly happy, in which he can think at leisure without finding therein a cause of distress. This is to misunderstand nature.

As men who naturally understand their own condition avoid nothing so much as rest, so there is nothing they leave undone in seeking turmoil. Not that they have an instinctive knowledge of true happiness ...

So we are wrong in blaming them. Their error does not lie in seeking excitement, if they seek it only as a diversion; the evil is that they seek it as if the possession of the objects of their quest would make them really happy. In this respect it is right to call their quest a vain one. Hence in all this both the censurers and the censured do not understand man's true nature.]

And thus, when we take the exception against them, that what they seek with such fervour cannot satisfy them, if they replied—as they should do if they considered the matter thoroughly—that they sought in it only a violent and impetuous occupation which turned their thoughts from self, and that they therefore chose an attractive object to charm and ardently attract them, they would leave their opponents without a reply. But they do not make this reply, because they do not know themselves.[70] They do not know that it is the chase, and not the quarry, which they seek.

Dancing: we must consider rightly where to place our feet.—A gentleman sincerely believes that hunting is great and royal sport; but a beater is not of this opinion.

They imagine that if they obtained such a post, they would then rest with pleasure, and are insensible of the insatiable nature of their desire. They think they are truly seeking quiet, and they are only seeking excitement.

They have a secret instinct which impels them to seek amusement and occupation abroad, and which arises from the sense of their constant unhappiness. They have another secret instinct, a remnant of the greatness of our original nature, which teaches them that happiness in reality consists only in rest, and not in stir. And of these two contrary instincts they form within themselves a confused idea, which hides itself from their view in the depths of their soul, inciting them to aim at rest through excitement, and always to fancy that the satisfaction which they have not will come to them, if, by surmounting whatever difficulties confront them, they can thereby open the door to rest.

Thus passes away all man's life. Men seek rest in a struggle against difficulties; and when they have conquered these, rest becomes insufferable. For we think either of the misfortunes we have or of those which threaten us. And even if we should see ourselves sufficiently sheltered on all sides, weariness of its own accord would not fail to arise from the depths of the heart wherein it has its natural roots, and to fill the mind with its poison.

Thus so wretched is man that he would weary even without any cause for weariness from the peculiar state of his disposition; and so frivolous is he, that, though full of a thousand reasons for weariness, the least thing, such as playing billiards or hitting a ball, is sufficient to amuse him.

But will you say what object has he in all this? The pleasure of bragging to-morrow among his friends that he has played better than another. So others sweat in their own rooms to show to the learned that they have solved a problem in algebra, which no one had hitherto been able to solve. Many more expose themselves to extreme perils, in my opinion as foolishly, in order to boast afterwards that they have captured a town. Lastly, others wear themselves out in studying all these things, not in order to become wiser, but only in order to prove that they know them; and these are the most senseless of the band, since they are so knowingly, whereas one may suppose of the others, that if they knew it, they would no longer be foolish.

This man spends his life without weariness in playing every day for a small stake. Give him each morning the money he can win each day, on condition he does not play; you make him miserable. It will perhaps be said that he seeks the amusement of play and not the winnings. Make him then play for nothing; he will not become excited over it, and will feel bored. It is then not the amusement alone that he seeks; a languid and passionless amusement will weary him. He must get excited over it, and deceive himself by the fancy that he will be happy to win what he would not have as a gift on condition of not playing; and he must make for himself an object of passion, and excite over it his desire, his anger, his fear, to obtain his imagined end, as children are frightened at the face they have blackened.

Whence comes it that this man, who lost his only son a few months ago, or who this morning was in such trouble through being distressed by lawsuits and quarrels, now no longer thinks of them? Do not wonder; he is quite taken up in looking out for the boar which his dogs have been hunting so hotly for the last six hours. He requires nothing more. However full of sadness a man may be, he is happy for the time, if you can prevail upon him to enter into some amusement; and however happy a man may be, he will soon be discontented and wretched, if he be not diverted and occupied by some passion or pursuit which prevents weariness from overcoming him. Without amusement there is no joy; with amusement there is no sadness. And this also constitutes the happiness of persons in high position, that they have a number of people to amuse them, and have the power to keep themselves in this state.

Consider this. What is it to be superintendent, chancellor, first president, but to be in a condition wherein from early morning a large number of people come from all quarters to see them, so as not to leave them an hour in the day in which they can think of themselves? And when they are in disgrace and sent back to their country houses, where they lack neither wealth nor servants to help them on occasion, they do not fail to be wretched and desolate, because no one prevents them from thinking of themselves.

140

[How does it happen that this man, so distressed at the death of his wife and his only son, or who has some great lawsuit which annoys him, is not at this moment sad, and that he seems so free from all painful and disquieting thoughts? We need not wonder; for a ball has been served him, and he must return it to his companion. He is occupied in catching it in its fall from the roof, to win a game. How can he think of his own affairs, pray, when he has this other matter in hand? Here is a care worthy of occupying this great soul, and taking away from him every other thought of the mind. This man, born to know the universe, to judge all causes, to govern a whole state, is altogether occupied and taken up with the business of catching a hare. And if he does not lower himself to this, and wants always to be on the strain, he will be more foolish still, because he would raise himself above humanity; and after all he is only a man, that is to say capable of little and of much, of all and of nothing; he is neither angel nor brute, but man.]

141

Men spend their time in following a ball or a hare; it is the pleasure even of kings.

142

Diversion.—Is not the royal dignity sufficiently great in itself to make its possessor happy by the mere contemplation of what he is? Must he be diverted from this thought like ordinary folk? I see well that a man is made happy by diverting him from the view of his domestic sorrows so as to occupy all his thoughts with the care of dancing well. But will it be the same with a king, and will he be happier in the pursuit of these idle amusements than in the contemplation of his greatness? And what more satisfactory object could be presented to his mind? Would it not be a deprivation of his delight for him to occupy his soul with the thought of how to adjust his steps to the cadence of an air, or of how to throw a [ball] skilfully, instead of leaving it to enjoy quietly the contemplation of the majestic glory which encompasses him? Let us make the trial; let us leave a king all alone to reflect on himself quite at leisure, without any gratification of the senses, without any care in his mind, without society; and we will see that a king without diversion is a man full of wretchedness. So this is carefully avoided, and near the persons of kings there never fail to be a great number of people who see to it that amusement follows business, and who watch all the time of their leisure to supply them with delights and games, so that there is no blank in it. In fact, kings are surrounded with persons who are wonderfully attentive in taking care that the king be not alone and in a state to think of himself, knowing well that he will be miserable, king though he be, if he meditate on self.

In all this I am not talking of Christian kings as Christians, but only as kings.

143

Diversion.—Men are entrusted from infancy with the care of their honour, their property, their friends, and even with the property and the honour of their friends. They are overwhelmed with business, with the study of languages, and with physical exercise;[71] and they are made to understand that they cannot be happy unless their health, their honour, their fortune and that of their friends be in good condition, and that a single thing wanting will make them unhappy. Thus they are given cares and business which make them bustle about from break of day.—It is, you will exclaim, a strange way to make them happy! What more could be done to make them miserable?—Indeed! what could be done? We should only have to relieve them from all these cares; for then they would see themselves: they would reflect on what they are, whence they came, whither they go, and thus we cannot employ and divert them too much. And this is why, after having given them so much business, we advise them, if they have some time for relaxation, to employ it in amusement, in play, and to be always fully occupied.

How hollow and full of ribaldry is the heart of man!

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I spent a long time in the study of the abstract sciences, and was disheartened by the small number of fellow-students in them. When I commenced the study of man, I saw that these abstract sciences are not suited to man, and that