196

Men lack heart; they would not make a friend of it.

197

To be insensible to the extent of despising interesting things, and to become insensible to the point which interests us most.

198

The sensibility of man to trifles, and his insensibility to great things, indicates a strange inversion.

199

Let us imagine a number of men in chains, and all condemned to death, where some are killed each day in the sight of the others, and those who remain see their own fate in that of their fellows, and wait their turn, looking at each other sorrowfully and without hope.  It is an image of the condition of men.

200

A man in a dungeon, ignorant whether his sentence be pronounced, and having only one hour to learn it, but this hour enough, if he know that it is pronounced, to obtain its repeal, would act unnaturally in spending that hour, not in ascertaining his sentence, but in playing piquet.  So it is against nature that man, etc.  It is making heavy the hand of God.

Thus not only the zeal of those who seek Him proves God, but also the blindness of those who seek Him not.

201

All the objections of this one and that one only go against themselves, and not against religion.  All that infidels say ...

202

[From those who are in despair at being without faith, we see that God does not enlighten them; but as to the rest, we see there is a God who makes them blind.]

203

Fascinatio nugacitatis.[87]—­That passion may not harm us, let us act as if we had only eight hours to live.

204

If we ought to devote eight hours of life, we ought to devote a hundred years.

205

When I consider the short duration of my life, swallowed up in the eternity before and after, the little space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant, and which know me not, I am frightened, and am astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then.  Who has put me here?  By whose order and direction have this place and time been allotted to me? Memoria hospitis unius diei praetereuntis.[88]

206

The eternal silence of these infinite spaces frightens me.

207

How many kingdoms know us not!

208

Why is my knowledge limited?  Why my stature?  Why my life to one hundred years rather than to a thousand?  What reason has nature had for giving me such, and for choosing this number rather than another in the infinity of those from which there is no more reason to choose one than another, trying nothing else?

209

Art thou less a slave by being loved and favoured by thy master?  Thou art indeed well off, slave.  Thy master favours thee; he will soon beat thee.