But beyond the fact that it is a small thing to speak of it simply, without proving and knowing, it is nevertheless impossible to do so, the infinite multitude of things being so hidden, that all we can express by word or thought is but an invisible trace of them. Hence it is plain how foolish, vain, and ignorant is that title of some books: De omni scibili.

But the infinitely little is far less evident. Philosophers have much more frequently asserted they have attained it, yet in that very point they have all stumbled.

This has

given occasion to such common titles as The Origin of Creation, The Principles of Philosophy, and the like, as presumptuous in fact, though not in appearance as that dazzling one, De omni scibili.

We naturally think that we can more easily reach the centre of things than embrace their circumference. The visible bulk of the world visibly exceeds us, but as we exceed little things, we think ourselves more capable of possessing them. Yet we need no less capacity to attain the nothing than the whole. Infinite capacity is needed for both, and it seems to me that whoever shall have understood the ultimate principles of existence might also attain. to the knowledge of the infinite. The one depends on the other, and one leads to the other. Extremes meet and reunite by virtue of their distance, to find each other in God, and in God alone.

Let us then know our limits; we are something, but we are not all. What existence we have conceals from us the knowledge of first principles which spring from the nothing, while the pettiness of that existence hides from us the sight of the infinite.

In the order of intelligible things our intelligence holds the same position as our body holds in the vast extent of

nature.

Restricted in every way, this middle state between two extremes is common to all our weaknesses.

Our senses can perceive no extreme. Too much noise deafens us, excess of light blinds us, too great distance or nearness equally interfere with our vision, prolixity or brevity equally obscure a discourse, too much truth over

ahelms us I know even those who cannot understand that if four be taken from nothing nothing remains. First || principles are too plain for us, superfluous pleasure troubles us. Too many concords are unpleasing in music, and too many benefits annoy, we wish to have wherewithal to overpay our debt. Beneficia eo usque læta sunt dum videntur exsolvi posse; ubi multum antevenere pro gratia odium redditur.

We feel neither extreme heat nor extreme cold. Qualities in excess are inimical to us and not apparent to the senses, we do not feel but are passive under them. The weakness of youth and age equally hinder the mind, as also too much and too little teaching.

In a word, all extremes are for us as though they were not; and we are not, in regard to them: they escape us, or we them.

This is our true state; this is what renders us incapable both of certain knowledge and of absolute ignorance. We sail on a vast expanse, ever uncertain, ever drifting, hurried from one to the other goal. If we think to attach ourselves firmly to any point, it totters and fails us; if we follow, it eludes our grasp, and flies us, vanishing for ever. Nothing stays for us. This is our natural condition, yet always the most contrary to our inclination; we burn with desire to find a steadfast place and an ultimate fixed basis whereon we may build a tower to reach the infinite. But our whole foundation breaks up, and earth opens to the abysses.

We may not then look for certainty or stability. Our reason is always deceived by changing shows, nothing can fix the finite between the two infinites, which at once enclose and fly from it.

If this be once well understood I think that we shall rest, each in the state wherein nature has placed him. This element which falls to us as our lot being always distant from either extreme, it matters not that a man should have a trifle more knowledge of the universe. If he has it, he but begins a little higher. He is always infinitely distant from the end, and the duration of our life is infinitely removed from eternity, even if it last ten years longer.

In regard to these infinites all finites are equal, and I see not why we should fix our imagination on one more than on

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another. The only comparison which we can make of ou f selves to the finite troubles us.

Were man to begin with the study of himself, he would see how incapable he is of proceeding further. How can a part know the whole? But he may perhaps aspire to know at least the parts with which he has proportionate relation. But the parts of the world are so linked and related, that I think it impossible to know one without another, or without the whole.

He

Man, for instance, is related to all that he knows. needs place wherein to abide, time through which to exist, motion in order to live; he needs constituent elements, warmth and food to nourish him, air to breathe. He sees light, he feels bodies, he contracts an alliance with all that is.

To know man then it is necessary to understand how it comes that he needs air to breathe, and to know the air we must understand how it has relation to the life of man, etc.

Flame cannot exist without air, therefore to know one, we must know the other.

All that exists then is both cause and effect, dependent and supporting, mediate and immediate, and all is held together by a natural though imperceptible bond, which unites things most distant and most different. I hold it impossible to know the parts without knowing the whole, or to know the whole without knowing the parts in detail. I hold it impossible to know one alone without all the others, that is to say impossible purely and absolutely.

The eternity of things in themselves or in God must also confound our brief duration. The fixed and constant immobility of Nature in comparison with the continual changes which take place in us must have the same effect.

And what completes our inability to know things is that they are in their essence simple, whereas we are composed (of two opposite natures differing in kind, soul and body. For it is impossible that our reasoning part should be other than spiritual; and should any allege that we are simply material, this would far more exclude us from the knowledge of things, since it is an inconceivable paradox to

affirm that matter can know itself, and it is not possible for us to know how it should know itself.

So, were we simply material, we could know nothing whatever, and if we are composed of spirit and matter we cannot perfectly know what is simple, whether it be spiritual or material. For how should we know matter distinctly, since our being, which acts on this knowledge, is partly spiritual, and how should we know spiritual substances clearly since we have a body which weights us, and drags us

down to earth.

Moreover what completes our inability is the simplicity of things compared with our double and complex nature. To dispute this point were an invincible absurdity, for it is as absurd as impious to deny that man is composed of two parts, differing in their nature, soul and body. This renders us unable to know all things; for if this complexity be denied, and it be asserted that we are entirely material, it is plain that matter is incapable of knowing matter. Nothing is more impossible than this.

Let us conceive then that this mixture of spirit and clay throws us out of proportion.

Hence it comes that almost all philosophers have confounded different ideas, and speak of material things in spiritual phrase, and of spiritual things in material phrase. For they say boldly that bodies have a tendency to fall, that they seek after their centre, that they fly from destruction, that they fear a void, that they have inclinations, sympathies, antipathies; and all of these are spiritual qualities. Again, in speaking of spirits, they conceive of them as in a given spot, or as moving from place to place; qualities which belong to matter alone.

we

Our

Instead of receiving the ideas of these things simply, colour them with our own qualities, and stamp with complex being all the simple things which we contemplate. Who would not think, when we declare that all that is consists of mind and matter, that we really understood this combination? Yet it is the one thing we least understand. Man is to himself the most marvellous object in Nature, for he cannot conceive what matter is, still less what is mind, and less than all how a material body should be united to

a mind. This is the crown of all his difficulties, yet it is his very being: Modus quo corporibus adhæret spiritus comprehendi ab homine non potest et hoc tamen homo

est.

These are some of the causes which render man so totally unable to know nature. For nature has a twofold infinity, he is finite and limited. Nature is permanent, and continues in one stay; he is fleeting and mortal. All things fail and change each instant, he sees them only as they pass, they have their beginning and end, he conceives neither the one nor the other. They are simple, he is composed of two different natures. And to complete the proof of our weakness, I will finish by this reflection on our natural condition. In a word, to complete the proof of our weakness, I will end with these two considerations.

The nature of man may be considered in two ways, one according to its end, and then it is great and incomparable; the other according to popular opinion, as we judge of the nature of a horse or a dog, by popular opinion which discerns in it the power of speed, et animum arcendi; and then man is abject and vile. These are the two ways which make us judge of it so differently and which cause such disputes among philosophers.

For one denies the supposition of the other; one says, He was not born for such an end, for all his actions are repugnant to it; the other says, He cannot gain his end when he commits base deeds.

Two things instruct man about his whole nature, instinct and experience.

Inconstancy. We think we are playing on ordinary organs when we play upon man.. Men are organs indeed, but fantastic, changeable, and various, with pipes not arranged in due succession. Those who understand only how to play upon ordinary organs make no harmonies on these. We should know where are the

...

Nature. Nature has placed us so truly in the centre, that if we alter one side of the balance we alter also the