LETTER V

Between 25 February and 20 March the storm gathered which was to break upon Port-Royal. Doctors and bachelors who refused to subscribe to Arnauld’s censure were expelled from the Sorbonne. The Court determined to break up the boys’ school and to remove the Solitaries. On 18 March “on commença à déménager ”. The children, Jean Racine among them, were sent home. The nuns were Jeft alone to their prayers and tears.

These circumstances explain the bitter tone of Pascal’s new Letter. Arnauld, who was hiding in Paris, supplied him with material, and introduced him to Escobar.

P. 42, 1. 7. The Imago primi saeculi societatis Jesu a Provincia Flandro Belgica eiusdem societatis repraesentata was printed by the Piantin press, and published at Antwerp in 1640. It was a memorial volume for the centenary of the founding of the Order, and is a farrago of Latin, Greek, and Hebrew which has been condemned for its extravagance and want of taste even by friends of the Society. Cf. A. Brou, Les Jésuites de la légende (1906), t. i., p. 364.

P. 42, 1. 10. Isaïe. Cf. Is. xviii. 2.

P. 43, 1. 2. aussi severes. Is Pascal serious here, or is he merely using a rhetorical device, setting up Jesuit severity to be knocked down by his friend in the next paragraph ? As a matter of fact strict Jesuits were not rare ; but Pascal takes the Society at its worst. He was not bound to take it at its best, for he honestly believed its principes to be rotten.

P. 43, 1. 3. il me découvrit l'esprit de la Société. Here is where Pascal goes wrong. He does not accuse the Jesuits of deliberately corrupting morals, but of deliberately allowing laxity, with a political object, viz., the aggrandizement of their own power and influence. He does not prove the charge.

P. 43, 1. 14. ils n'en souffriroient pas. “ En ” refers to “ pères,” “ y ” to “ maximes évangéliques ” in 1. 16. Trs. “ They would not suffer such amongst them as are so opposed to the Gospel ”.

P. 43, 1. 23. sans l'aveu de leurs Supérieurs. Cf. Letter IX., where the tbeme is developed.

P. 44, 1. 12. obligeante et accommodante. The expression in question, which de Sacy had already ridiculed in his ninth Enlumineure , occurs in Petau’s De la pénitence publigue et de la préparation à la Communion , contre le livre de M. Arnauld (La Fréquente Communion), Paris, 1644. Jésus is “si accommodant”; the method of the doctors of mystical theology is “ obligeante et raisonnable ”.

P. 44, 1. 12. le P. Petau. Denis Petau (1583-1652) was a great scholar and theologian, the fellow student of Saint-Cyran and the friend of Casaubon. He was professor of philosophy at Bourges at the âge of nineteen, and afterwards at Paris, where he won such famé that according to the story the first visit of certain Polish ambassadors in

1645 was to the Jesuit College which they entered crying “ Volumus videre clarissimum Petavium ! ” He was indeed one of those who justify Selden’s remark : “ The Jesuits and the Lawyers of France and the Low-country men hâve engrossed ail learning ”. His Rationarium temporum was translated into French and English and continued down to 1745.

P. 44, 1. 30. un Dieu crucifié. Cf. 1 Cor. i. 23.

P. 44, 1. 31. le scandale de la Croix. Cf. Gai. v. 11.

P. 44, 1. 36. enseignent de rapporter. Cf. Haase, § 112, s.v. “ enseigner” (p. 289).

P. 44, 1. 38. Chacim-choan is obviously Ch’eng-Huang, the tutelary deity, sometimes called guardian angel, of every Chinese city. The name means “ Wall-moat ”.

P. 44, 1. 38. Keum-fucum is Confucius.

P. 44, 1. 38. Gravma, a Neapolitan who died at Rome in 1643.

P. 44, 1. 42. Thomas Hurtado. Franciscan “regular”, professor of theology at Rome, died 1659. The work of Hurtado from which Pascal quotes is Resolutiones orthodoxo-morales devero . . . catholico martyrio fidei , sanguine sanctorum rubricato . . . gtiibus junguntur digressiones ... de restrictione mentali (Cologne, 1655). It was written in reply to the Jesuit Théophile Raynaud’s De Martyrio per pestem, Lyons, 1630. Raynaud maintained that a missionary’s death by plague was martyrdom : Hurtado, that a martyr must hâve shed his blood for the Faith. Hurtado’s sixty-ninth Resolutio considered utrum in catechesi Indoi'um et Chinesium crucis mysterium ante baptismum debeat edoceri, et Christi crucifixi imago in publico monstrari. He reproaches the Jesuit missionaries with the practices described by Pascal, and quotes in support a report addressed to Philip IV. by Capuchins (not Cordeliers) of the Philippines. The genuineness of this report, which Hurtado daims to hâve been communicated to him by a Capuchin friar of Seville, has been questioned but not disproved, and it is a fact that the practices denounced in it were expressly condemned by the Congrégation de propaganda in 1645. Pascal quotes accurately from Hurtado, and the two slips which he makes (Cordeliers, and 9 July, 1646, the date of the copy, instead of 12 September, 1645, the date of the original decree) are trifling. The Roman Curia withdrew its strictures in May, 1656, two months after Pascal’s Letter, but they were renewed in 1674, 1704, 1710, and 1715.

The fact of the matter is that the Jesuits in China, fortified by Elisha’s permission to Naaman to “ bow down in the house of Rimmon,” tolerated and “baptized” many heathen practices. In doing so, they only followed or extended the advice given by Gregory the Great to Mellitus. Cf. Beda, Hist. Eccl ., i., 30.

For the whole story of the “Rites Controversy” cf. Brou, op. cit.f t. ii. , p. 49 ff. Jacqueline Pascal remembers her brother’s Letter when à propos of devices for avoiding subscription to the Formulary of 1661 (see Introduction, p. xxxv) she writes, “ quelle différence . . . entre ces

NOTES 265

deguisemens et donner de l’encens à une idole sous prétexte d’une croix qu’on a dans sa manche ? ” (Lettre à la Mère Angélique, 22 June, 1661).

P. 45, 1. 10. Caponi. It has been objected tbat tbere was no Cardinal of this name ; but tbere was a “ cardinal priest ” (i.e. a priest in charge of one of the parisb churches instituted by Pope Marcellus in a.d. 304), named Aloysio Caponi. See Molinier, ad. loc.

P. 45, 1. 12. opinions probables. See Introduction, pp. xxix ff.

P. 45, 1. 21. au sujet , i.e. the person wbo is subject to the rule.

P. 45, 1. 23. la loy du Seigneur. Cf. Ps. xix. 7. It must be remembered that Probabilists to-day expressly recognize the higher law of God wbich overrides ail doubtful cases.

P. 45, 1. 37. d'autres vertus, i.e. virtues otber than merely natural ones.

P. 45, 1. 38. guérir les vices par d'autres vices, e.g. to cover the sin of idolatry by that of dissimulation.

P. 45, 1. 41. la raison, i.e. the light of nature.

P. 46, 1. 11. J'estimay ... de. For this construction cf. “ M. qui tant dit qu’il l’estime de deux choses : l’une est d’être bon cocher,” etc. (Mme de Sévigné).

P. 46, 1. 18. du temps où nous sommes, i.e. Lent.

P. 46, 1. 27. Collation etc. Fasting in the Roman Catbolic Church consists essentially in eating but one full meal in twenty-four hours, and that about noon. Besides the one meal a “collation” is permitted, generally taken in the evening. The hour for the midday meal and for the collation may for good reason be inverted without violence to conscience.

P. 46, 1. 33. Escobar. Antonio de Escobar y Mendoza, 1589-1669. His Examen de Confessores y practica de Penitentes went through thirty-seven éditions in Spanish before it was translated into Latin under the title Liber Theologiae Moralis XXIV. societatis Jesu doctoribus reseratus.

The frontispiece to which Pascal refers first occurs in the third édition, Lyons, 1644 (see plate).

The work was well suited to Pascal’s purpose, as the “cases” cited are ail decided by Jesuits. The author did not personally merit the odium which Pascal’s Satire won for him. He was a man of blameless life. But his name, thanks to the Provinciales, has enriched the French language with a synonym for hypocrite. Cf. La Fontaine, Ballade à Arnauld (1664) ; Dict. de l'Acad. ; Littré, s.v. “ escobarder, escobarderie ”.

P. 46, 1. 37. celuy de l'Apocalypse. Cf. Rev. iv. 4, 6; v. 1, 6.

P. 46, 1. 38. animaux. The original word is fâa, Latin “ animantia ”. Pascal, not without mischief, prefers a word of less dignity than “ êtres vivants ”.

P. 46, 1. 38. Suarez. Francisco Suarez (1548-1617). He taught philosophy and theology in half a dozen cities, including Paris, Rome, and Salamanca, and was the chief propounder of the subtle theory known

LES i LETTRES PROVINCIALES

as Congruism, according to which God bestows on those who by his decree are not fit for congruous or efficacious grâce an incongruous grâce, whicb because their wills are bad will never become efficacious. The learning and piety of Suarez were unbounded. Paul V. invited him to Write against tlie oath of allegiance required of his subjects by James I. He did so, and his Defensio G atholicae fidei contra anglicanae sectae errores was burnt not only by James but by the Parlement of Paris (1814) as inimical to royal prérogative. The Jesuits in France were at the same time commanded to teach a contrary doctrine.

P. 46, 1. 39. Vasquez : Gabriel Vâsquez (1549-1604). He taught for twenty-nine years at Rome and won for himself the title of the Augustine of Spain from his contemporaries, and of “ Lumen theologiae ” from Benedict XIV. He commented largely on St. Thomas and on St. Paul’s Epistles.

P. 46, 1. 39. Valentia : Gregorio Valentia (1551-1603), professor in turn at Rome, Dillingen, and Ingoldstadt. In 1598 he was recalled to Rome by Clement VIII. to occupy the chair of theology at the Roman College. He took an active part in the Congrégation De Auxiliis (see Introduction, p. xvi), but succumbed before the terrifie éloquence of the Dominican champion Tomâs de Lemos, and died the next year.

P. 46, 1. 42. cet ouvrage. See critical note. “ Ouvrage ” was generally of both genders till the seventeenth century, and is still féminine in popular usage.

P. 47, 1. 17. on le peut, etc. Because drunkenness violâtes the duty of tempérance, but not the rule of fasting.

P. 47, 1. 18. de l'hypocras — “ spiced wine”. Escobar allows “ clarea seu hipocras seu aloxa” (a mixture of honey and water and spices), but not milk, which is a food and breaks the fast. He goes on to discuss the question of chocolaté, and décidés that it too is a food.

P. 47, 1. 19. honneste homme , in the 17th cent, sense of “ gentleman

P. 47, 1. 33. Filiutius. Vicentio Filiucci (1566-1622), professor of philosophy and mathematics at Siena, and of moral theology in the Jesuit college at Rome, for whose benefit the Morales Quaestiones (Lyons, 1622) were composed. Pascal has been generally blamed, even by Sainte-Beuve (P. B., t. iii. , 123) for omitting an all-important réservation made by Filiucci, viz. that although the person of this particular “ case ” would not hâve been guilty of breaking his fast, he would still be guilty of sin in pursuing an evil object. But Pascal has the example of Escobar himself in making the omission, and what is omitted by thefellowCasuist mayfairlybe omitted by the controversialist. Cf. Strowski, Pascal et son. temps , t. iii., pp. 98 ff. Apologists for the Jesuits further call out that Pascal not only makes Filiucci condone debauchery but even allow a man deliberately to seek an occasion for sinning, whereas he expressly states that fatigue counted for the purpose of escaping the obligation to fast is to be regarded as sinful. But Pascal does nothing of the sort. He merely sets in relief the disproportion of the Casuist’s decision whereby the breaking of the fast

NOTES

appears as a sin of equal gravity with debauchery. He might hâve added, “ with murder,” for that is in Filiucci’s text. The remark about the avoidance of sinful occasions “ Et est-il permis de rechercher les occasions de pécher, etc.,” arises naturally from Escobar’s statement, “ If he has fatigued himself on purpose to avoid the obligation to fast, a learned doctor (Filiucci) gives him dispensation : but following Azor my opinion is that such an intention is a breach of the fast,” and it gives Pascal the opportunity of drawing his Jesuit on to quote Bauny’s view with approval.

P. 47, 1. 38. ait eu ce dessein formé. Cf. Haase, § 153, C.

P. 48, 1. 8. Bauny . . . P a. 1084, i.e. Somme des Pechez, ch. xlvi., pp. 1083, 1084, where various opinions are advanced. Pascal does not quote Bauny Verbatim. He arranges his clauses and polishes his clumsy French, substituting “donner sujet” for the old-fashioned “ bailler sujet ” : and he omits the provision that the sinners who seeks absolution ought to hâve a firm résolve not to continue in sin — “ dummodo firmiter proponant non peccare ” — but in ail essential particulars he is exact.

P. 48, 1. 9. qui demeurent dans les occasions prochaines, trs. “ who dwell on the confines of sin ”.

P. 48, 1. 11. sujet au monde de parler . Cf. Haase, § 156, C.

P. 48, 1. 17. Bazile Ponce. Basilio Ponce de Leôn, Augustinian (1571-1629), professor at Salamanca : famous (or notorious) as the author of De Sacramento Matrimonii (1624).

P. 48, 1. 17. le cite, not in his Somme des Pechez, but in De sacramentis ac personis sacris . . . theoloqia nurralis (Lyons, 1640).

P. 48, 1. 18. on peut rechercher, etc. This proposition was condemned as dangerous and immoral by Innocent XI. in 1679.

P. 48, 1. 31. rechercher les occasions de pecher. Note that Pascal does not name Filiucci in this connection, a fact which justifies the view advanced above, note on p. 47, 1. 33.

P. 48, 1. 37. je cherche le seur. Cf. Pensées, No. 908.

P. 49, 1. 6. princ. ex. 3, n. 9 = Principia generalia (introductory to the Moralis Theologia) examen 3, numerus 9. Pascal’s translation is accurate.

P. 49, 1. 18. Sanchez : Tomâs Sanchez (1550-1610), professor of canon law and theology at Granada. Pascal takes évident delight in calling him “un des plus célèbres de nos Pères”. He was notorious for the indecencies contained in his Disputationes de matrimonio.

The work from which this passage is culled is, however, the Opus morale in praecepta decalogi sive summa casuum conscientiae, Paris,

P. 49, 1. 21. Angélus : Angélus de Clavasio or Angelo di Chivasso the Blessed (1411-1495), Minorité, author of the celebrated Summa de casibus conscientiae or Summa angelica (1476), a dictionary of moral theology which by 1520 had seen thirty-one éditions.

P. 49, 1. 21. Sylv. Silvestro Mazzolini of Priero, hence known as

Prierias (1460-1523), Dominican, author of the famous Summa Silvestrina (1515, and forty times reprinted), an alphabetical dictionary of theology. The art. on “ opinio ” is divided into two quaestiones, (1) “op. doctoris an excuset,” (2) “ op. cui sit adhaerendum ”. Nicole strangely expands Sylv. = Silvestrio into Sylvius, i.e. Fr. Du Bois, professor at Douai and commentator on St. Thomas, and Havet follows this false lead. But a reference to the text of Sanchez leaves no room for doubt. It may be remarked that Prierias gives only a qualified assent to the doctrine in favour of which he is quoted : he prefers to follow St. Thomas.

P. 49. 1. 22. Navarr. Martino de Azpilcueta (1493-1586), called Navarrus from his birthplace : Augustinian canon, professor at Salamanca, Papal penitentiary. Died at Rome.

P. 49, 1. 22. Emmanuel Sa. Manoel de Sa (1530-1596), a Portuguese theologian who spent forty years in Italy promoting the interests of his order, collaborating in the Sixtine édition of the Vulgate (1590), and preparing inter alia the Aphorismi confessariorum ex doctorum sententiis collecti (Yenice, 1592), from which the censor made him omit some eighty passages as being inconsistent with the Bible and the Fathers.

P. 49, 1. 22. etc. Why did Pascal here content himself with an etc ? The next name in Sanchez’s list is that of the Angelic Doctor himself, and the sentence continues (after Sa), “et favet D. Th. quodlib. 3, a. 10 ubi ait posse quenquam amplecti opinionem quam a magi-tro audivit in iis quae ad mores pertinent ”.

Pascal has been blamed, even by his admirers, for this failure to register the name of a really great authority in support of Probabilism. Thus Molinier, in his note ad loc. (t. ii. , p. 236), says : “ Le procédé est, en somme, peu loyal ”. It is not certain that the omission is due to Pascal and that the truncated quotation was not supplied to him by the Port- Royalists. But in any case there is a différence between the attitude of St. Thomas and that of the four other theologians. They affirm the proposition without qualification : he approves of it so far as it concerns morals and does not extend it, as they do, to things pertaining to God. Thus he really belongs to the “ certains Autheurs ” of 1. 29.

P. 49, 1. 30. La plaisante comparaison , etc., i.e. what possible comparison is there between the scruples of a tender conscience and the trifling occurrences of everyday life ?

P. 50, 1. 8. Diana. Antonio Diana, Theatin (1595-1663), his Resolutionummoralium Partes duodecim (Palermo, 1629-1656), reprinted under the title Summa Dianae (Antwerp, 1656) and again as Diana Coordinatus (Lyons, 1667, 9 vols.). The édition of 1635 describes the author as a Diana of the Crossways who will show the right path to those in difhculty. Caramuel applied to him the words of John i. 29 (see above, note on p. 32, 1. 4). But he is blamed as too lax by St. Alphonso.

P. 50, 1. 34. Laiman. Paul Laymann, Tyrolese (1574-1635), a prolific writer. The Theologia Moralis, the most important of his thirty-three Works, was first published at Munich in 1625, and went through many

éditions. He stood np for the milder treatment of those accused of witchcraft.

P. 51, 1. 12. Diana . . . Bauny . . . Lugo. Cf. Diana Coordinatus, t. ii., p. 308 (i.e. P.V., tr. XIII. res. 93), where Diana quotes Hurtado, who quotes the line of Ovid. The question is of declarationes cardinalium inter se pugnantes, which makes it likely that by Lugo Pascal means Cardinal Juan de Lugo (1583-1660) rather than his brother Francisco, who never rose to that honour. Neither Bauny nor Lugo is mentioned in the passage of Diana.

P. 51, 1. 13. Saepe premefite, etc. Ovid., Trist., I., ii., 4.

P. 52, 1. 11. Cellot : Louis Cellot (1588-1658), Provincial of the French Jesuits. He wrote his De hierarchia et hierarchis (Rouen, 1641), in favour of Papal Supremacy, against the Petrus Aurelius of Saint- Cyran, for which see below, note on p. 200, 1. 5.

The de Hier, was put on the Index “ donec corrigatur,” in 1642, and the Sorbonne was on the point of censuring it in 1641, when Cellot recanted.

P. 52, 1. 13. Reginaldus. Yalère Régnault, or Renaud (1545-1623), who is not to be confounded with the great Italian Jesuit Teofilo Rainaudo (Th. Raynaud) (1587-1663), enjoyed an immense réputation as teacher of moral theology at Dole in the Jura, his classes being crowded by foreigners as well as Frenchmen. His Praxis fori poenitentialis (2 vols. 1616), translated into French, 1617, won the praise of St. François de Sales in his A vis aux Confesseurs.

Nouet, in his XIXe Imposture , accuses Pascal of mistranslating “ veteres ” by “ anciens pères ”. According to him Régnault was thinking of the early scholastics. But Annat, coming to the defence of Régnault, gives the case away by quoting, in support, St. Augustine and the Cappadocian Fathers. However, it may be admitted that in point of practice Cellot and Régnault are right ; expérience teaches.

P. 52, 1. 16. Beneficiers, “ beneficed clergymen ”.

P. 52, 1. 18. Diana gives a long list of authorities. Pascal summarily classifies them as “anciens” and “nouveaux”. There is, of course, no question here of Church fathers, who wrote before bénéfices came into existence.

P. 52, 1. 22. La Positive. Positive theology is the science which deals with sacred history and criticism. A nephew of Père Annat (see note on p. 32, 1. 9) wrote an Apparatus methodicus ad positivam theologiam (Paris, 1700).

P. 52, 1. 35. C'est Villalobos, etc. This list of names is taken from Diana’s Index : Opéra et Nomma Authorum recentiorum guae in hoc volumine citantur ad construendam optimam casuum co?iscientiae Bibliothecam.

Pascal rearranges them so as to increase the cacophony, and is not in the least careful to get them right. There is not a French name among them. By way of reprisais Nouet, in his XIXe Imposture , draws up a catalogue of Protestant and Jansenist worthies, beginning with

Luther aud ending with Sharpius. He makes almost as many blunders as Pascal, and his list sounds less strange to us, for it includes a dozen good English names — Whittaker, Usher, Philpot, Hall, etc.

P. 53, 1. 13. No one has yet found the place in Diana which contains these laudatory terms applied to Vasquez.

LETTEE VI.

The most important event for Port-Royal between the publication of the Fifth and Sixth Letters was the Miracle of the Holy Thorn. On 24 March Margot Perier, Pascal’s niece, a pensionnaire of Port-Royal, was cured of a lachrymal ulcer after the application of a relie which had just been presented to the convent in the chapel of the Paris house. The miracle was generally accepted, not only by the Jansenists but, when it became known, by everyone except the Jesuits. The mcasures of persécution were suspended. The Solitaries returned to their lodgings beside Port-Royal des Champs.

The effect upon Pascal’s mind was immense. If confirmation were needed of the justice of the cause in which he was engaged, here was ample. Henceforth he adopted as his device a crown of thorns with the motto scio cui credidi.1 He records his confidence in more than one Pensée, e.g. “ Les prophéties estoient équivoques ; elles ne le sont plus ... les cinq propositions estoient équivoques : elles ne le sont plus ” (Nos. 830 and 831). His Letters do not indeed refer to the miracle until he cornes in Letter XVI. to the defence of the nuns. At présent he is concerned with retorting the charge of heresy which the Jesuits urged with acrimony and persistence, by showing how little they themselves cared for the Pope. Pascal’s personal dévotion and obedience to Rome were profound. They hâve an important bearing on the sudden cessation of the “ Little Letters ” and on the question of his ultimate attitude towards Jansenism.

P. 55, 1. 6. Je le feray . . . facilement. See critical note. The reason for the suppression of this paragraph in C is obvious. Pascal had not given his references in the first draft of the first Five Letters. Now that they were supplied this excuse for their omission became unnecessary.

P. 55, 1. 16. Oregoire XIV. In his Bull of 24 May, 1591, “ Cum alias nonnulli,” Gregory déniés the right of asylum to footpads, highwaymen, treacherous murderers, assassins, heretics, traitors, and regicides.

In the XIXe Imposture Nouet défends Escobar’s définition of assassin as hired murderer. Nicole réfutés him in his note ad loc. by quoting the French Dictionary of Ménage (1650) : “ En France et en Italie on appelle ainsi ceux qui tuent de sang froid ”, But, as Molinier points out, in Spain and Italy where the point of honour was so jealously guarded, a distinction was natural between the hired assassin or

1 A crown of thorns is still to be seen carved on the panels of the western door of the Chape! of Port-Royal de Paris.

NOTES

common murderer and the grandee who avenges his honour by the sword or dagger.

Pascal accepts the challenge in Letter VII., where he deals faithfully with gentlemen murderers.

P. 56, 1. 3. Donnez Vaumosne de vostre superflu. The Greek of Luke xi. 41, is 7tà1/j/ rà êvôvra Sore 4\eT)imo(rvvrjv. The Vulgate has “ Verurntamen qnod superest date eleemosynam ”. Molinier says that Pascal’s rendering is wrong, and that “ quod superest ” = “ au reste, au surplus”. It is true that the Greek will not bear the meaning which the French expresses — rà 4v6vra means either “ the contents of the vessel,” or “ what ye can ” — but Pascal has the authority of Bede for his translation of the Latin. Cf. “quod necessario victui et vestimento superest date pauperibus” (Beda, Expos, in Luc.).

P. 56, 1. 10. traité de Vaumosne, i.e. De praec. eleemosyne ( Op . mor.).

P. 56, 1. 13. dans les gens. Cf. Haase, § 126, C, “ dans” Rem. I.

P. 56, 1. 15. Diana. Pascal uses this comment of Diana upon Vasquez with great effect in Letter XII.

P. 56, 1. 24. assez d'ambition, etc., i.e. the Gospel teaches us to say goodbye to money and ambition ; Vasquez teaches us to cling to both.

P. 56, 1. 36. nos 24 vieillards, i.e. Escobar’s book.

P. 56, 1. 37. En quelles occasions, etc. No doubt there is a différence between quitting the ecclesiastical habit for doctrinal reasons and for immoral purposes : and the Pope’s excommunications certainly only concern the former case. But the apparent equanimity with which the Casuists contemplate the latter deserves Pascal’s ire, and his account of the reasons that lie behind the ruling of the Praxis is as natural as it is skilful.

P. 57, 1. 17. Contra solicitantes. Bull of Gregory XV., 30 August,

P. 57, 1. 19. Contra Clericos. Bull of Pius V., 30 August, 1560.

On these Bulls see Œuvres de Pascal, t. 5, p. 9 ff.

P. 57, 1. 33. trois Papes. Paul V., Gregory XV., Urban VIII.

P. 57, 1. 35. la vie quadragesimale, “ life of lenten abstinence ”.

P. 57, 1. 37. que nonobstant, etc. This sentence is not a quotation and has no business to be in italics. Nicole prints it in Roman type. It is Pascal’s summary of Diana quoted in the next paragraphe

P. 57, 1. 40. le plus fin, “the quintessence”.

P. 58, 1. 12 R. 65 sur un autre sujet. A subject so indécent that Pascal does not discuss it.

P. 58, 1. 15. la spinere de probabilité. . . . Diana’s own illustration is the following. The Pope can beatify a human being in virtue of his headship of the Church : but it is only a probable opinion that the object of béatification is worthy of it.

P. 58, 1. 24. Monsieur Hallier. Hallier (see above, note on p. 32, 1. 3), wrote, controverting Bauny, an Extrait d'un livre intitulé Somme des pechez.

The Jansenists, as a rule, laid little stress on Papal censure. But the

Jesuits, who were the devoted servants of Rome, also took refuge in the assertion of Gallican liberty when it suited them. Thus Bauny on this occasion; and Père Daniel, when his Entretiens, translated into Latin, was put upon the Index said, “ De ce qu’un livre est mis à l’Indice il ne s’en suit pas toujours qu’il contienne une mauvaise doctrine. Il ne faut pas pour cela qu’avoir manqué à observer certaines rubriques que le saint Siège a autrefois sagement prescrites et qui ne sont point en usage en France.” Cf. Recueil de divers ouvrages, 1724, t. ii. , p. 565.

P. 59, 1. 15. relinquo tempori maturandam. The phrase is not found in Diana by recent editors. But it has never been contested.

P. 59, 1. 18. qu'îine opinion, etc. This proposition of Bauny’ s was condemned by the 27th article of the decree of Alexander III. and by the 121st of the Assembly of Clergy in 1700.

P. 59, 1. 29. Caramuel. Juan Lobkowitz Caramuel (1606-1682), Cistercian, Bishop of Vigevano, author, inter alia, of Theologiae moralis fundamentalis decalogica (Frankfort, 1652-3), which was reprinted at Rome in 1656 with many expurgations in the préfacé, and a public apology for former laxity. It was in this connection that Caramuel applies to Diana the same text that Hallier uses of Bauny (see above, note on p. 32, 1. 4) : “si eiusmodi peccata ab orbe litterario Diana sustulit merito dicatur esse Agnus Dei, etc.”

In general we may say of Diana that he misses the saving point of “ Probabilism ” by allowing the higher law to be overridden. But n.b. Diana was not a Jesuit.

P. 59, 1. 40 .prévaricateurs, “ transgressors ”. Cf. Rom. iv. 15. “ Lex enim iram operatur. Ubi enim non est lex, nec praevaricatio.”

P. 60, 1. 9. par condescendance. The personal goodness of many Casuists which Pascal, whether seriously or ironically, admits (vide supra), only renders their “ condescendance ” more dangerous.

P. 60, 1. 32. quel trafic. So Nicole, in the course of a note on the authority of the Canons, says that “ disorders such as simony, ambition, and intrigue to obtain livings are universal to-day and universally tolerated”. So Bourdaloue, in his Exhortation sur la dignité et les devoirs des prêtres, laments the disorder daily growing in the Church to such an extent that the priesthood seems the prey of every base desire. “ Pour les pauvres, c’est une fortune et un moyen de se garantir de la misère. Pour les riches c’est une voie à des rangs honorables et à des distinctions éclatantes. De là combien voyons-nous de prêtres intéres sés, de prêtres ambitieux,” etc.

One of the objects of the famous secret society La Compagnie du Saint Sacrement was the removal of scandais in church administration. Cf. M. Allier, La Cabale des Dévots, 1902, ch. viii. , and A. Tilley, op. cit., pp. 69-73.

P. 60, 1. 33. les anciens , i.e. the early Casuists.

P. 60, 1. 37. Valentia. Valentia deals with simony in Vol. III. of his Commentaria theologica (Lyons, 1603), Disp, vi., quaest. xvi.

P. 61, 1. 2. non tanquam. See critical note. These words do not occur

NOTES

in Valentia’s text. Havet conjectures that Pascal had before him a résumé of Valentia’s opinion by some other writer and mistook it for Valentia’s own. It represents the opinion accurately enough.

P. 61, 1. 5. Tannerus. Adam Tanner (1571-1632), like Laiman, a Tyrolese. Appointed Chancellor of Prague University by Ferdinand II. The work from wbicb the quotation following is taken is : Universa theologia scholastica, speculatio practica ad methodum S. Thomae, 4 vols., Ingolstadt, 1626. See Letter XII. for Pascal’s reply to Nouet’s charge of false citation here.

P. 61, 1. 22. de l'argent pour dire mie messe. Technically known as a Mass stipend. This is an ofïering in money made to a priest who in return for it must celebrate mass in accordance with the intention of the donor. In this he applies the spécial fruit of the sacrifice (which is to be distinguished from the general fruit of benefit to ail mankind). See below, note on p. 62, 1. 17.

The justification of the Mass stipend is found in 1 Cor. ix. 13. The practice of ofïering money dates from the eighth century (see below). It is regulated by the Council of Trent, Sess. xxii. Abuses such as Pascal indicates are safeguarded by the rule that no priest may accept more “ intentions ” that he can satisfy in a reasonable time : he must conscientiously fulfil ail the appointed conditions.

P. 61, 1. 28. comme pour un tiers. . . . This opinion was condemned by Alexander VII. in 1665 and 1666.

P. 62, 1. 1. que les Prestres, etc. Cf. Heb. vii. 27.

P. 62, 1. 4. fruit du sacrifice. This is twofold, “ fructus generalis” and “fructus specialis ”. See above, note on p. 61, 1. 5.

P. 62, 1. 17. le traité 10, i.e. of Bauny’s De sacramentis.

P. 62, 1. 27. celuy qui leur fait dire la messe. Bauny is more careful of the convenience of the worshipper than of the dignity of the sacrament.

P. 62, 1. 31. un péché mortel, etc. Pascal through modesty refrains to give ail the details which Bauny describes.

P. 62, 1. 32. Villalobos. Enrico de Villalobos ( ob . 1637), Franciscan, wrote in Spanish a Snmma and a Manual for confessors.

P. 62, 1. 33. Sancius. This is not the great Tomâs Sanchez, but Dr. Juan Sanchez, who wrote a work of moral theology (Selectae et practicae disputationes , etc., Madrid, 1624), which Diana praised as worthy of immortality, but which was condemned by the Inquisition “ donec corrigatur ” in 1646.

P. 63, 1. 11. perdent leur force. Nicole devotes a long note to the question of the abrogation of canons by non-user, with the object of proving that non-user cannot touch what has been ordained by the divine law, but only precepts as to ceremonies, etc.

P. 63, 1. 12. tom. 2, etc., i.e. of the Morales quaestiones.

P. 63, 1. 30. Castrus Palaüs. Ferdinando de Castro Pallao (1581- 1633), professor at Valladolid, Compostella, and Salamanca.

P. 63, 1. 30. Op. mor. = Opus morale de virtutibus et vitiis in seven parts or vols. 1631-1664.

P. 63, 1. 36. Sanchez. This is Tomâs Sanchez.

P. 64, 1. 8. Molina assure. Maynard is at pains to prove that Escobar has here misread Molina who maintained the exact opposite of the opinion he attributed to him. But Pascal translates Escobar accurately, and he was not bound to turn up the passage in Molina.

P. 64, 1. 16. Il falloit. ... Cf. Haase, § 66, D.

P. 65, 1. 12. Les valets , etc. This opinion was censured by the Sorbonne in 1641 and by Louvain in 1649.

P. 65, 1. 13. les croistre. Cf. Haase, § 59, s.v. “ croître”.

P. 65, 1. 20. Jean d'Alba. Pascal’s account of this affair is substantially correct, though it is wrong in some particulars. For instance, Jean d’Alba did not undergo the indignity of a public whipping, but got off with a formai reproof and banishment from Paris.

P. 65, 1. 30. servant vos Peres. He was apparently usher, or rather executioner, in the school, his duty being to chastise naughty boys.

P. 66, 1. 1. M. de Montrouge, brother of the Bishop of Flours. See Hermant, Mém. s.v. He was counsellor of the Châtelet from 1614 to

P. 66, 1. 2. cette Compagnie , i.e. the bench of judges.

P. 66, 1. 4, 10. contenans. Cf. Haase, § 91, A.

P. 66, 1. 18. Chastelet. The Châtelet, opposite the Pont au Change, “ rive droite,” was the seat of royal justice down to the Révolution. Its precious collection of registers were transferred to the Archives.

This procès verbal was extracted from the Châtelet Registers and published by order of Choiseul in the Annales de la société des soidisans Jésuites (1767).