Part 25

See also _De Imitatione Christi_, l. i. ch. v.

P. 104, l. 4. _Harum sententiarum. Harum sententiarum quæ vera sit Deus aliquis viderit._ Cic. _Tuscul._ i. 11.

P. 104, l. 14. _The Preacher shows._ The precise thought as Pascal has it here is not easy to find in Ecclesiastes. It is probably a reminiscence of Eccles. viii. 17.

P. 105. _The Philosophers._ The title of this chapter is that given by Molinier to the collection of fragments contained in it. A few expressions and thoughts are from Montaigne, many more from Descartes, _Discours de la Méthode_.

P. 108, l. 16. _Deliciæ meæ._ Prov. viii. 31.

P. 108, l. 17. _Effundam spiritum._ Joel ii. 28.

P. 108, l. 17. _Dii estis_, Ps. lxxxii. 6.

P. 108, l. 18. _Omnis caro fœnum._ Is. xl. 6.

P. 108, l. 18. _Homo assimilatus est._ Ps. xlix. 20.

P. 108, l. 20. _Dixi in corde meo._ Eccl. iii. 18.

P. 110, l. 28. _Ex senatus consultis._ Seneca, _Ep._ xcv., sec. 30.

P. 110, l. 29. _Nihil tam absurde._ Cic. _De Divia._ ii. 58.

P. 110, l. 32. _Ut omnium rerum._ Seneca, _Ep._ cvi. But the real reading is _Quemadmodum--omnium rerum_.

P. 110, l. 34. _Id maxime._ Cic. _De Off._ i. 31.

P. 110, l. 35. _Hos natura modos._ Virg. _Georg._ ii. 20.

P. 111, l. 4. _Mihi sic usus est._ Ter. _Hea._ i. 1, 28.

P. 111, l. 6. _falsity of their dilemma in Montaigne._ _Essais_, l. ii. ch. xii. "_Si l'âme est mortelle, il est absurde de craindre la mort, si elle est immortelle elle ne peut aller qu'en s'ameliorant._"

P. 112, l. 11. _Felix qui potuit._ Virg. _Georg._ ii. l. 489.

P. 112, l. 13. _nihil mirari._ Hor. _Epist._ 1, vi. l. 1. The whole passage is,

_Nil admirari prope res est una, Numici, Solaque, quæ possit facere et servare beatum_.

P. 113, l. 15. _two sects._ Epicureans and Stoics.

P. 113, l. 17. _Des Barreaux._ Jacques Desbarreaux was an Epicurean poet born at Paris in 1602, died in 1673, who in his poems paraded his unbelief. Curiously enough, his only extant verses were written when he lay ill, and are addressed to God.

P. 113, l. 28. _Epictetus concludes._ _Encheiridion_, iv. 7.

P. 113, l. 30. _three sects._ Pascal no doubt refers the _libido sentiendi_ to the Epicureans, the _libido dominandi_ to the Stoics, and the _libido sciendi_ to the dogmatic schools of Plato and Aristotle, of which Cicero always speaks as though they taught one and the same philosophy.

P. 114, l. 3. _two inches under water_, are equally drowned with those who are at the bottom.

P. 115. The fragments collected in this chapter are here placed by Molinier according to the plan which Pascal had traced out for his work, in which after he had laid the various philosophical systems before his supposed unbeliever, he brought forward for examination the other religions.

P. 115, l. 20. _forbade men to read it._ It is not known whence Pascal obtained this statement, which is a complete mistake.

P. 116, l. 15. _Jesus Christ wills that his testimony to himself should be of no avail._ John v. 31. "If I bear witness of myself, my witness is not true."

P. 116, l. 30. _The Koran says that Saint Matthew._ The Koran does not name Saint Matthew, but says in general terms that Mahomet regarded the apostles of Jesus as holy.

P. 117, l. 27. _whose witnesses let themselves be slaughtered._ After this Pascal had written, but erased the words "which of the two is most to be blamed, Moses or China?" and these aid us in the explanation of this enigmatic passage. The Jesuits had established themselves in China at the end of the sixteenth century, and when Pascal wrote their missions were in a flourishing state. They had studied the language, history, and literature of China. But the difficulty presented itself of reconciling the cosmogony and chronology of the Bible with those of the Chinese sages. It is probable that this passage was inspired by a private conversation with some one who had read letters from a missionary, for no book on the subject appears to have existed in Pascal's day.

P. 118, l. 4. _The five suns_, etc. Montaigne, from whom this is taken, _Essais_, l. iii. ch. iv., probably borrowed it from some Spanish book now forgotten.

P. 119. _Of the Jewish People._ This position in his intended treatise, before the sections on the Sacred Books and on Prophecy, is that which Pascal himself designed for his remarks on the Jews.

P. 123, l. 5. _The Masorah._ The unwritten tradition of the Jews.

P. 126, l. 9. _Quis mihi det._ Num. xi. 29. The true reading is, _Quis tribuat ut omnis populus prophetet_.

P. 126, l. 17. _If the story in Esdras is credible._ In the 14th Chapter of the Second Book of Esdras God appears to Esdras in a bush, and orders him to assemble the people and deliver the message. Esdras replies, "I will go as thou hast commanded me, and reprove the people which are present, but they that shall be born afterward who shall admonish them?... _For thy law is burnt_, therefore no man knoweth the things that are done of thee, or the works that shall begin. But if I have found grace before thee, send the Holy Ghost into me, and I shall write all that hath been done in the world since the beginning." ... Then God ordered him to take five scribes, to whom for forty days he dictated the ancient law.

The authenticity of this story, coming into conflict as it does with many passages of the prophets, and specially with Jeremiah, appeared open to such grave doubts, that at the Council of Trent the last book of Esdras, called in the Catholic Church, Esdras IV., by Protestants Esdras II., was then rejected from the Canon.

P. 126, l. 27. _Jeremiah gave them the law._ See 2 Maccabees, ch. xi.

P. 128, l. 31. _Qui justus est justificetur adhuc._ Apocal. xvii. 4.

P. 129, l. 18. _a thousand and twenty-two._ This was the number of stars comprised in the Catalogue of Ptolemy, according to the system of Hipparchus.

P. 132, l. 9. _Non habemus regem nisi Cæsarem._ Job. xx. 15.

P. 134, l. 12. _Eris palpans in meridie._ Incorrectly quoted from Deut. xxviii. 29.

P. 134, l. 13. _Dabitur liber._ Incorrectly quoted from Is. xxix. 12.

P. 135, l. 6. _Effundam spiritum meum._ Is. xliv. 2.

P. 135, l. 21. _populum non credentem._ Is. lxv. 2.

P. 136, l. 2. _ex omnibus iniquitatibus._ Probably a remembrance of Is. xliv. 22. _Delevi ut nubem iniquitates tuas._

P. 136, l. 13. _The little stone._ Dan. ii. 34.

P. 136, l. 33. _Omnis Judæa regio._ Incorrectly quoted from Matt. iii. 5.

P. 137, l. 3. _These stones can become._ Matt. iii. 9.

P. 140, l. 15. _Grotius._ The allusion is no doubt to his work, _De Veritate Religionis Christianæ_, which appeared in 1662.

P. 143, l. 6. _the king of the Medes and Persians_ is Darius Codomanus; the King of the Greeks, Alexander. The four kings are, Seleucus, King of Syria; Ptolemy, King of Egypt; Lysimachus, King of Thrace, and Cassander, King of Macedonia, after the battle of Ipsus, 301 B.C.

P. 143, l. 12. This paragraph refers to Antiochus Epiphanes, King of Syria, who died 164 B.C. See the account of his death, 1 Macc. c. 6.

P. 145, l. 1. _And in the end of years._ The marriage of Antiochus Theos with Berenice took place about 247 B.C. Berenice was assassinated by Seleucus Ceraunos soon afterwards, and the war between Ptolemy Euergetes and the King of Syria lasted during almost all the reign of the latter. Syria regained the ascendancy only after the death of Ptolemy Euergetes in 222 B.C.

P. 145, l. 26. _Raphia._ The Battle of Raphia was gained by Ptolemy Philopator over Antiochus the Great, 217 B.C.

P. 145, l. 36. _Euergetes_, a mistake for Epiphanes.

P. 147, l. 2. _The leader taken from the thigh._ A literal translation of Gen. xlix. 10. _Non auferetur sceptrum de Juda, et dux de femore ejus._

P. 152, l. 26. _Pugio Fidei._ The work so called, which Pascal first specifies in this place, is one of which he made great use in all his speculations on the fulfilment of Prophecy, and on the meaning of the Hebrew letters, etc. The book, of which the full title is _Pugio Fidei adversus Mauros et Judæos_, was written in 1278 by Raymond Martin, a Catalonian monk. It remained almost unknown for four hundred years, and was first printed in 1651. It was, therefore, as it were, a new book when Pascal became acquainted with it. Under the name Mauri the author assails not the Koran nor Mahomet, but Arabic philosophy.

P. 161, l. 2. _Ut sciatis quod filius hominis._ Marc. ii. 10-11. The words of Jesus to the paralytic.

P. 164, l. 16. _Signa legem in electis meis._ Is. viii. 16, where the Vulgate has _discipulis_.

P. 165, l. 15. _Fascination._ _i.e._, _Fascinatio nugacitatis_, see p. 101, l. 16. The blindness produced by the love of temporal possessions, or as the A. V. translates it, "the bewitching of naughtiness."

P. 165, l. 15. _Somnum suum._ Ps. lxxvi. 5. _Turbati sunt omnes insipientes corde. Dormierunt somnum suum: et nihil invenerunt omnes viri divitiarum in manibus suis._

P. 165, l. 15. _Figura hujus mundi._ 1 ad Cor. vii. 31. _Et qui utuntur hoc mundo, tanquam non utantur: præterit enim figura hujus mundi._

P. 165, l. 16. _Comedes panem tuum._ Deut viii. 9. _Panem nostrum._ Luc. xi. 3.

P. 165, l. 17. _Inimici Dei terram lingent._ Ps. lxxii 8. The Psalm is of Solomon, _Inimici ejus terram lingent_.

P. 165, l. 22. _cum amaritudinibus._ Ex. xii. 8, where the Vulgate has _cum lactucis agrestibus_.

P. 165, l. 24. _Singularis sum ego._ Ps. cxli. 10, where the true reading is "_singulariter_."

P. 165, l. 34. _We have no right._ The following is the explanation of this and the next two paragraphs: In Is. ix. 6, a prophecy which the Rabbis apply to Messiah, and Christian interpreters to Jesus, are the words: _Parvulus enim natus est nobis ... multiplicabatur ejus imperium._ In the Hebrew words representing this latter clause, the _closed mem_, a letter ordinarily employed only at the end of a word, occurs where an _open mem_ should be used. From this orthographic mistake the Rabbis have concluded that Messiah would be born of a virgin, _ex virgine clausa_. Moreover, as the _closed mem_ in Hebrew writing means six hundred, the Rabbis supposed that Messiah was to come six hundred years after Isaiah. The _final tsadé_ has the same value as the _closed mem_.

P. 166, l. 8. _the way of the philosopher's stone_, no doubt the way of _finding_ the philosopher's stone. The dreams of the alchemists on this subject were early mingled with those of the Rabbis on the Messiah. Nor had the Cabbala lost all credit in Pascal's days. In 1629 Robert Fludd, in Latin De Fluctibus, an Englishman, educated at Oxford, and a Fellow of the College of Physicians, published at Frankfort his _Medicina Catholica_. In this, sect 1. pt. ii. b. 1. ch. i. he speaks of sicknesses and healing as both sent from God by angelic intermediaries, and that all angelic natures are summed up in the great angel Mittatron, whom the Scriptures call Wisdom. In a further passage he says that in him whom the Cabalists call Mittatron others recognise Messiah, and quotes the passage of Isaiah in which occurs the _closed mem_.

In Reuchlin's book _De Arte Cabalistica_ the _open mem_ is said to represent the sphere of Jupiter, and the _closed mem_ the sphere of Mars.

P. 166, l. 12. _Apocalyptics._ Interpreters of the Apocalypse.

P. 166, l. 13. _Preadamites._ Those who hold that Adam was the progenitor of the Jews only, and not of the whole human race.

P. 166, l. 13. _Millenarians._ The believers in the reign of Christ on earth for a thousand years.

P. 166, l. 19. The allusion is probably to 2 Paralip. i. 14. _Et fecit eos esse in urbibus quadrigarum, et cum rege in Jerusalem._

P. 166, l. 31. _Exortum est lumen._ Ps. cxii. 4. But the word _corde_ does not appear in the Vulgate.

P. 168, l. 30. _Agnus occisus est._ Apoc. xiii. 8.

P. 170, l. 23. _the breasts of the Spouse._ Song of Songs, iv. 5.

P. 171, l. 32. _Nisi fecissem._ A partial citation of Joh. xv. 24.

P. 174, l. 32. _Adam forma futuri_, ad Rom. v. 14.

P. 175, l. 7. _the six mornings._ This passage is taken from S. Aug. _De Genesi contra Manichæos_, i. 23. Pascal probably intending to write _les six orients_, dawns or mornings, his amanuensis has written _les six arians_, a source of much misunderstanding. The six mornings are, the creation; the deliverance from the Ark; the call of Abraham; the carrying away into Babylon; the preaching of Jesus.

P. 175, l. 29. _Fac secundum exemplar._ Exod. xxv. 40, but the Vulgate has _monstratum_.

P. 176, l. 9. _Saint Paul says._ 1 Cor. vii.; 1 Tim. iv. 3.

P. 176, l. 14. _On which Saint Paul says._ Heb. viii. 5.

P. 176, l. 16. _Veri adoratores._ Joh. iv. 23. _Ecce agnus Dei._ Joh. i. 29.

P. 187, l. 11. _ne evacuata sit crux._ 1 ad Cor. i. 17. _ut non evacuetur crux Christi._

P. 187, l. 12. _says that he came neither with wisdom nor with signs._ See however 2 Cor. xii. 12. "Truly the signs of an apostle were wrought among you in all patience, _in signs_ and wonders and mighty deeds."

P. 191, l. 7. _Deliciæ meæ._ Prov. viii. 31. _Effundam._ Joel, ii. 28. _Dii estis._ Ps. lxxxii. 6. _Omnis caro fœnum._ Is. xl. 6. _Homo comparatus est._ Ps. xlix. 20. _Dixi in corde._ Eccles. iii. 18.

P. 192, l. 3. _Marton._ Probably a mistake of the amanuensis for Miton. See p. 12, l. 22.

P. 192, l. 10. _Sapientius est hominibus._ 1 ad Cor. i. 25.

P. 194, l. 5. _Nemo ante obitum beatus est._ Ovid, _Met._ iii. 136. The passage runs:--

_Dicique beatus Ante obitum nemo supremaque funera debet._

P. 194, l. 19. The citations from the Rabbis are taken from the _Pugio Fidei_.

P. 195, l. 36. _Chronology of Rabbinism._ The chronology here given is in many points at variance with modern scholarship.

P. 197, l. 19. _Salutare tuum expectabo._ Gen. xlix. 18.

P. 200, l. 12. _Miserere._ The first word of Ps. li., "_Miserere mei Deus_." _Expectavi._ The first word of Ps. xl., "_Expectans expectavi Dominum_."

P. 200, l. 29. _Dixit Dominus._ The first words of Ps. cx.

P. 209, l. 11. _Excæca._ Is. vi. 10.

P. 210, l. 13. _nisi efficiamini._ Matt, xviii. 3.

P. 213, l. 21. _Quis mihi det ut._ Job, xix. 23-25.

P. 215, l. 5. _Quare fremuerunt gentes._ Ps. ii. 1, 2.

P. 215, l. 30. _Ingrediens mundum._ Probably a recollection of the meaning, but not the words, of Heb. i. 6.

P. 215, l. 31. _Stone upon stone._ Mark, xiii. 2.

P. 216, l. 23. _in sanctificationem et in scandalum_, a partial quotation of Isaiah, viii. 14.

P. 217, l. 3. _Ænigmatis._ The word nowhere appears, but the allusion is no doubt to 1 ad Cor. xiii. 12. _Videmus nunc per speculum in ænigmate, tunc autem facie ad faciem._

P. 219, l. 3. _gladium tuum._ Ps. xlv. 3. _Accingere gladio tuo super femur tuum, potentissime._

P. 220, l. 21. _He hath blinded them._ Is. vi. 10.

P. 221, l. 22. _Great Pan is dead._ Plutarch _De Oraculis_.

P. 221, l. 26. _Barcoseba_, or Barcochebas, a Jewish impostor who claimed to be the Messiah, A.D. 135.

P. 222, l. 3. _Curse of the Greeks_, no doubt against those Heretics who tried to discover the exact date of the end of the world.

P. 225, l. 19. _Quia non cognovit._ The quotation is modified from 1 ad Cor. i. 21, and with the important omission of the final word "_credentes_."

P. 226, l. 24. _Quod ergo ignorantes quæritis._ Adapted from Act. Ap. xvii. 23. _Quod ergo ignorantes colitis ego annuncio vobis._

P. 226, l. 28. _via, veritas._ Joh. xiv. 6.

P. 227, l. 12. _Jaddus to Alexander._ Jaddus was the Jewish High Priest, who on Alexander's invasion of Syria refused to aid him. Thereupon Alexander marched on Jerusalem. Jaddus came out to meet him in processional pomp, when the conqueror prostrated himself at his feet, saying he had seen such a man in a dream, who had promised him the Empire of Asia.

P. 228, l. 14. _Archimedes, though of princely birth._ Plutarch says that Archimedes was of a family allied to that of Hiero, King of Syracuse.

P. 229, l. 11. _I will bless those that bless thee._ Gen. xii. 3. _Benedicam benedicentibus tibi._

P. 229, l. 13. _Parum est ut._ Is. xlix. 6. _Parum est ut sis mihi servus ad suscitandas tribus Jacob et faeces Israel convertendas. Ecce dedi te in lucem gentium._

P. 229, l. 15. _Non fecit taliter._ Ps. cxlvii. 20.

P. 230, l. 8. _Jesus Christ the Redeemer of all._ "_Jesu Redemptor omnium_" is the first verse of the Christmas Vesper Hymn.

P. 230, l. 21. _Lord, when saw we thee an hungered?_ Matt. xxv. 34.

P. 231. _The Mystery of Jesus._ This fragment has only been included by more recent editors. But it exists in the autograph MS., and unquestionably forms a part of the intended work.

P. 231, l. 3. _turbare semetipsum._ Joh. xi. 33. In the text _turbavit seipsum_.

P. 232, l. 9. _Eamus. Processit._ A recollection of Joh. xviii. 4, but the word _eamus_ does not occur in the verse, being borrowed from the account in Matt. xxvi. 46.

P. 233, l. 25. _ut immundus pro luto._ Possibly a reminiscence and misquotation of 2 Pet. ii. 22. _Sus lota in volutabro luti._

P. 234, l. 33. _Noli me tangere._ Joh. xx. 17.

P. 235, l. 21. _Et tu conversus._ Luc. xxii. 32. _Conversus Jesus._ _ib._ 61. _before_ should be "after."

P. 238, l. 16. _Qui adhæret Deo._ 1 ad Cor. v. 17. _Qui autem adhæret Domino unus spiritus est._

P. 238, l. 28. _because it has perhaps merited ours._ See Bossuet's Catechism. _Qu'entendez vous par la Communion des Saints? J'entends principalement la participation qu'ont tous les fidèles au fruit des bonnes œuvres les uns des autres._

P. 240, l. 28. _Book of Wisdom._ Ch. ii. 6. But the sense only, and not the words, is given.

P. 241, l. 16. _et non intres in judicium._ Ps. cxliii. 2.

P. 241, l. 19. _The goodness of God._ Rom. ii. 4.

P. 241, l. 20. _Let us do penance._ Jonah, iii. 9. But the sense only, not the words, is quoted.

P. 243, l. 2. _qui gloriatur, in Domino glorietur._ 1 ad Cor. i. 31.

P. 243, l. 4. _libido sentiendi._ From Jansenius, _De statu naturæ lapsæ_, ii. 8.

P. 243, l. 5. _Woe to the accursed land._ This and the following paragraphs are taken from Saint Augustine's commentary on Ps. cxxxvii., _Super flumina Babylonis_.

P. 244, l. 1. _Abraham took nothing for himself._ Gen. xiv. 24.

P. 244, l. 5. _Sub te erit appetitus tuus._ Gen. iv. 7.

P. 244, l. 29. _Multi crediderunt._ Joh. viii. 30-33.

P. 245, l. 17. _Comminutum cor._ No doubt a misquotation of Ps. li. _cor contritum et humiliatum, Deus, non despicies_.

P. 245, l. 18. _Albe vous a nommé._ Corneille, _Horace_, act ii. sc. 3.

P. 248, l. 1. _Omnis creatura subjecta est vanitati._ Eccles. iii. 19, but the true reading is "_cuncta subjacent vanitati_."

P. 249, l. 33. _Inclina cor meum._ Ps. cxix. 36.

P. 251, l. 13. _Ne evacuetur crux Christi._ 1 ad Cor. i. 17.

P. 253. _The Arrangement._ Scattered here and there in Pascal's MS. were a number of notes concerning the plan, form, and matter of his intended treatise, many of them marked with the word "_Ordre_." These are gathered together by recent editors, and some others which seem to cohere with them added, but Molinier's arrangement, as well as that of Faugère, is necessarily somewhat arbitrary.

P. 254, l. 6. _Justus ex fide vivit._ Habac. ii. 4. Ad Rom. i. 17.

P. 254, l. 8. _fides ex auditu._ Ad Rom. x. 17.

P. 254, l. 14. _divide my moral qualities into four._ The classical division of ancient philosophy was into four: prudence, temperance, justice, magnanimity.

P. 254, l. 16. _Abstine et sustine._ The Stoic formula.

P. 257. _The Miracle of the Holy Thorn._ Marguerite Perier, Pascal's niece, aged ten, was cured of lachrymal fistula on March 24, 1656, after touching the diseased part with a reliquary containing a thorn from the Saviour's crown. This was at the time that Port Royal was suffering deeply from persecution, and was considered by many a signal mark of the favour of heaven. The Jesuits did not deny the miracle, but the conclusions drawn from it.

P. 257, l. 20. _those who heal by invocation of the devil._ Pascal, when a child, was supposed both to have been made ill and restored to health by a witch. He desires to show that this was no miracle.

P. 258, l. 9. _Believe the Church._ Matt. xviii. 17.

P. 258, l. 13. _Montaigne._ Cf. _Essais_, i. 26.

P. 258, l. 23. _Judæi signa petunt._ 1 ad Cor. i. 22.

P. 258, l. 25. _Sed plenum signis._ This and the following one are not to be found. Pascal is probably citing Saint Paul from memory.

P. 258, l. 29. _Sed vos non creditis._ Joh. x. 26.

P. 261, l. 5. _Saint Augustine._ Pascal does not appear to refer to any single passage, but to the general teaching of Saint Augustine. But see especially _De Civit. Dei_, xxii. 9.

P. 262, l. 19. _Scimus quia venisti a Deo._ Joh. iii. 2.

P. 263, l. 3. _We have Moses._ John ix. 21.

P. 263, l. 30. _Quid debui._ Is. v. 4. _Quid est quod debui facere vineæ meæ et non feci ei._

P. 264, l. 16. _Barjesus was blinded._ Acts xiii. 6-11.

P. 264, l. 22. _Si angelus._ A reference to ad Gal. i. 8.

P. 264, l. 28. _my good father._ Probably Father Annat. See p. 289, l. 28.

P. 265, l. 21. _1 P. ix. 113, a. 10, ad. 2._ These signs refer to the Summa of Saint Thomas Aquinas here quoted, and mean _Parte 1, quæstione 113, articulo 10, ad objectionem 2_.

P. 265, l. 22. _Si tu es Christus._ Luc. xxii. 66.

P. 265, l. 23. _Opera quæ ego facio._ Joh. v. 36.

P. 265, l. 25. _Sed non vos creditis._ Joh. x. 26.

P. 265, l. 29. _Nemo potest facere signa._ Joh. iii. 2.

P. 265, l. 34. _Generatio prava._ Matt. xii. 39.

P. 266, l. 5. _Nisi videritis signa non creditis._ Joh. iv. 48.

P. 266, l. 9. _Secundum operationem Satanæ._ 2 ad Thess. ii. 9.

P. 266, l. 12. _Tentat enim vos Deus._ Deut. xiii. 3.

P. 266, l. 14. _Ecce prædixi vobis._ Matt. xxiv. 25.

P. 267, l. 26. _Father Lingende._ Claude de Lingendes, 1591-1660, was a Jesuit preacher. His sermons were published in 1666.

P. 268, l. 11. _Ubi est Deus tuus._ Ps. xlii. 3.

P. 268, l. 22. _do not believe that the five propositions are in Jansenius._ To explain this fully would need a far longer note than can here be given. It may be said shortly that the allusion is to the "Augustinus" of Cornelius Jansen, Bishop of Ypres. Two questions arose: first, whether the propositions condemned were heretical, and second, whether if heretical they were in Jansen's book. The second assertion was that which the nuns of Port Royal refused to make. They had not read the book, and could not affirm that of which they were ignorant. The five propositions were on the Doctrines of Grace and Free Will.

P. 268, l. 27. _Tu quid dicis._ These are partial quotations from Joh. iv. 19, etc.

P. 269, l. 9. _Nemo facit virtutem._ Marc. ix. 38, but incorrectly. The true reading is _Nemo est enim qui faciat_.

P. 269, l. 25. _Omne regnum divisum._ Matt. xii. 25.

P. 269, l. 28. _Si in digito Dei._ Luc. xi. 20.

P. 269, l. 35. _Vatable_, who died in 1517, was professor of Hebrew at the Collége Royal established by Francis I. In 1539 Robert Etienne published an edition of the Latin Bible of Leo of Modena--Rabbi Jehuda--to which he added under Vatable's name, notes which were not really Vatable's, but borrowed from various writers of the Reformation. These notes were condemned by the Sorbonne. The Bible known as that of Vatable contains the Hebrew, the Vulgate Version, and that of Rabbi Jehuda.

P. 271, l. 23. _miracles of Vespasian._ Tacitus, _Hist._ iv. 81.

P. 273. _Jesuits and Jansenists._ A collection of fragments on these subjects, which perhaps might be considered rather as an appendix to, or notes for the _Provincial Letters_, than a part of the _Thoughts_, properly so called. But they form part of the autograph MS.

P. 273, l. 9. _There is a time to laugh._ Eccles. iii. 4. _Responde, ne respondeas._ Prov. xxvi. 4.

P. 275, l. 9. _Elias was a man like ourselves._ Quoted by memory as from Saint Peter, but really from Saint James, v. 17.