should come to the regular execution of his plan.-Hence it is not strange, that, as Death called him away, while his work was in its incipient stages, he should have left many thoughts so imperfectly expressed, as to be very obscure, if not unintelligible.

The Translator, it will be noticed, has omitted the first Chapters of the original, because they pertain to subjects not intimately related to religion. The first Chapter, which appears in the French editions, relates to "Authority in matters of science." After adverting to the reverence usually cherished in regard to the ancients, Pascal points out a distinction, which should always be made, when we investigate historical, and when we investigate philosophical truth. In matters of history, we must appeal to authors: in matters of science, although we may appeal to authors, we are not to be satisfied with their opinions. Science is progressive. Man is continually improving upon the labors of his predecessors. "Hence it

The

happens, by a special prerogative, that not only each individual daily advances in knowledge, but all men together make a constant progress, as the universe increases in age,—so that what is true of the different periods in the life of an individual, is also true in reference to a succession of individuals. whole series of men, therefore, during the course of ages, should be regarded as one man, constantly subsisting and learning. From this consideration, we perceive how little reason we have to respect the ancient philosophers: for as old age is the age, which is most distant from infancy, who does not see, that the old age of this universal man (de cet homme universel) should not be sought in the periods near his infancy, but in those which are most remote ?"

The second chapter contains "Reflections on Geometry in general." The third chapter, entitled the "Art of Persuasion,"is little else than an application of the leading principles deduced in the second. Pascal's remarks on the meaning of terms, the rules of definition, principles of reasoning, &c. are such as we should have anticipated from a man, whose genius for abstract science, was probably never surpassed. They call to our

mind some of the most valuable discussions of the late Dugald Stewart.

The reader of this work must be apprized, that the author has not in these pages presented a complete discussion of any one subject. We have a collection of thoughts on a great variety of topics, all of which have more or less reference to human nature and religion. The first twenty chapters contain suggestions and reasonings, which were doubtless designed to constitute a part of the magnificent work, of which he once extemporaneously sketched the outlines, in a conversation with some of his intimate friends. The remaining chapters are of

a more miscellaneous character.

The plan of Pascal's argument for a vindication of revealed religion, though not perhaps entirely new, has all the freshness and vigor of genuine originality. From what he was able to accomplish during the intervals of extreme bodily suffering, for a few years previous to his decease, it is difficult for us to form an exaggerated conception of the probable value of the work, which he might have executed, if Divine Providence had seen fit to grant him "the ten years of health," which he considered requisite to the completion of his plan. But instead of bewailing what we have not, it becomes us to be grateful to God for what we have. The Thoughts of Pascal, under all the disadvantages of their presentation, are a splendid museum of intellectual and moral truth.

It is quite probable, that some who read these pages, may find it difficult to acquiesce in the portraiture, which the writer has given, of the natural features of human character. They may feel that he has painted the panorama of human life, with too many lines of deformity and too many shades of darkness. And perhaps they may venture to charge him with misanthropy.-Pascal's language on the subject of human misery, is, as we honestly think, liable to some exceptions. And we have no doubt, that there is a sense, in which Pascal was a misanthrope. He was so thoroughly versed in the science of human nature, that he well understood the deceitfulness and desperate wickedness of the human heart. He therefore most cor

dially hated the "old man which is corrupt according to the deceitful lusts," and most cordially loved the "new man, which after God is created in righteousness and true holiness." This is the essence and extent of Pascal's misanthropy. Read a Memoir of his life, and then ask, whether this avowed enemy of moral corruption, was not worthy to be a disciple of Him who preached the gospel to "the poor."

It is not to be disguised, that we occasionally detect a tincture of Popery in the religious sentiments of this eminent man. We see the influence of the Romish Church, in the rigor of his self-denial, and the severity of his mortifications. We also see it in his sentiments on miracles, and in some of his interpretations of the Scriptures. Still we do not perceive how it is possible for an intelligent and candid reader, to rise from the perusal of these "Thoughts," without the firmest persuasion, that Pascal is here neither a Jansenist nor a Catholic, but a Christian and a champion of Christianity.

MEMOIR

OF

BLAISE PASCAL.

ALTHOUGH the facts of PASCAL'S Life cannot but be very extensively known, it seems scarcely correct to send forth a fresh translation of his Thoughts to the world, without a brief Memoir of that extraordinary genius.

BLAISE PASCAL was born at Clermont in Auvergne, 19th June, 1623. His father, Stephen Pascal, was first president of the Court of Aids, and had, by his wife, Antoinette Begon, three other children, a son who died in infancy, and two daughters; Gilberte, married to M. Perier, and Jacqueline, who took the veil in the convent of Port Royal in the Fields, and died there of grief, arising from the persecutions under which that community suffered.

Stephen Pascal was a superior and well educated man, and possessed an extensive knowledge of the Law, of Mathematics, and Natural Philosophy; to which he added the advantages of a noble birth, and of manners peculiarly simple. Till the year 1626, he shared with an amiable wife, during the intervals of public occupation, the duties of educating his family; but in that year she died, and he then devoted himself exclusively to this object. For this purpose he retired from office; and having continued a few years in the country, in the year 1631. brought his family to Paris to complete their education.

The attention of Stephen Pascal was, of course, chiefly occupied with his son, who gave promise, at a very early age, of superior genius, and readily received the elementary principles of language, and of the sciences in general; but one of the earliest features of those talents which were subsequently developed, was the eagerness, and the nice, and accurate discernment with which, on all subjects, he sought for truth, and which would not allow him to feel satisfied till he had found it.

The circle of his father's acquaintance was of a superior order. He numbered among his friends, Mersenne, Roberval, Carcavi, Le Pailleur, &c. At their occasional meetings, for the discussion of scientific subjects, Blaise Pascal was sometimes allowed to be present, at which times he listened with great attention to what passed, and thus gradually formed the habit of scientific research. To trace effects up to their causes, was one of his chief pleasures; and it is stated, that at eleven years of age, having heard a plate give forth, on its being struck, a musical vibration, which ceased on its being touched again, he applied his mind to the subject which it presented to him, and at length produced a short treatise upon the nature of sounds.

His father, however, fearful that this evidently strong predilection for scientific pursuits would delay his progress in the attainment of classical learning, agreed with his friends that they should refrain from speaking on such topics in his presence; and this opposition to his evidently ruling tendency was, on principle, carried so far, that on his making an application to his father to be permitted to learn Mathematics, the permission was positively withheld, till he should have mastered the Greek and Latin languages. In the meantime, he obtained no other information on the subject, but that Geometry was a science which related to the extension of bodies-that it taught the mode of forming accurate figures, and pointed out the relations which existed between them. But beyond this general information, he was forbidden to inquire; and all books on the subject were positively forbidden to him.