Page:Blaise Pascal works.djvu/453

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mysteries, even of its obscurities; that novelties can no longer be advanced without peril, and that the text of an author suffices to destroy the strongest reasons    

Not that it is my intention to correct one error by another, and not to esteem the ancients at all because others have esteemed them too much.

I do not pretend to banish their authority in order to exalt reasoning alone, although others have sought to establish their authority alone to the prejudice of reasoning    

To make this important distinction with care, it is necessary to consider that the former depend solely on memory and are purely historical, having nothing for their object except to know what the authors have written; the latter depend solely on reasoning and are entirely dogmatic, having for their object to seek and discover concealed truths.

Those of the former kind are limited, inasmuch as the books in which they are contained    
It is according to this distinction that we must regulate differently the extent of this respect. The respect that we should have for    

In matters in which we only seek to know what the authors have written, as in history, geography, jurisprudence, languages, and especially in theology; and in fine in all those which have for their principle either simple facts or divine or human institutions, we must necessarily have recourse to their books, since all that we can know of them is therein contained; hence it is evident that we can have full knowledge of them, and that it is not possible to add any thing thereto.

If it is in question to know who was the first king of the French; in what spot geographers place the first meridian; what words are used in a dead language, and all things of this nature; what other means than books can guide is to them? And who can add any thing new to what they teach us, since we wish only to know what they contain?

Authority alone can enlighten us on these. But the subject in which authority has the principal weight is theology, because there she is inseparable from truth, and we know it only through her: so that to give full certainty to matters incomprehensible to reason, it suffices to show them in the