Pesiie, Jkan, a French engraver, was born at Rouen in 1G23. It is not known under whom he studied, but he went to Paris, where he acquired distinction by the excellence of his works. His execution is not dexterous nor picturesque, but his outline is correct, and he ren- dered with remarkable fidelity the precise character of the different painters whose works he engraved, which makes his prints interesting and valuable to the collec- tor. Dumesnil mentions 10(3 prints by him, the best of which are those he engraved after Niccolo Poussin. He died about 1700. The following are his most esteemed prints: (1) subjects after Poussin — Esthei- before Aha- sueriis ; the A doraiion of the Shepherds ; the Dead Christ, with the Virgin and St. John; the Enfombinr/; the Death of Ananias; the Holy Familij ; the VinonofSI. Paul; the Triumph of Galatea ; the Testament of Kudamidas, one of his best prints ; the Seven Sacraments is in seven plates of two sheets each. (2) The Holy Family (after RaflFa- elle). See Spooner, Biog. Mist, of the Fine A 7-ts, ii, 682.
Pessimism, the opposite of Optimism (q. v.), is the doctrine that tlie universe is the w-orst possible, or the worst conceivable. This is the broadest form in which the doctrine can be stated or held. In a non-limited ap- plication it might be defined as the doctrine that human existence, in its conditions and its destiny, is only an evil. See Evil and Okigin op- Evil. Popularly applied, pessimism might be defined as the doctrine that the evil outweighs the good in the universe at large or in the condition of man.
The term is of recent coinage, and has only become current — in its philosophical or popular meaning — with- in the last twenty years, chiefly through the influence of Arthur Schopenhauer (q. v.) and Eduard von Hart- mann. The very recent introduction of the term indi- cates, if it does not prove, that the doctrine itself as a formal theory is of recent origin. It is true that all literatures and all philosophies abound in complaints and meditations and proposed remedies having respect to the evils of human existence, and the apparent de- fects in the constitution or the workings of the universe. But these theories and complaints and remedies all pre- suppose that some good reason can be given, or some valuable end suggested, as the explanation or the com- pensation for the evil which is accounted for or be- moaned. None of the ancient philosophies or theolo- gies are avowedly and consistently pessimistic except that of Buddhism, which formally teaches that all the present forms of existence are only evil, and that the only good conceivable is in Nirvana. What this may be is not so clear as might be desired: whether the ter- mination of conscious and sentient existence, or the actual cessation of all forms of active desire and hope, which work conflict or disappointment.
With the exception named, all the older philosophies and theologies are in theory optimistic, so far as they all resolve the existence of physical evil into some perma- nent or preponderating good, under the conduct of one supreme Deity or reason, or many subordinate deities, wlio in some way were supposed to bring greater good out of abounding evil. Even the theory of Lucretius cannot be said to be pessimistic. The temper in which the great thinkers and the leading philosophers of an- tiquity regarded the economies of the universe and the ordering of human affairs varies with the greater or less hopefulness of the times in which they wrote, and the clearness and firmness with which they held to faith in divine guidance and the divine goodness. It is wor- thy of observation that the universe and the condition of man never seemed darker nor more hopeless, in the judgment of reflecting and sympathizing thinkers, than a little before and after Christianity made its appear- ance in the world, offering the solutions and the com- forts which it brought as pre-eminently a religion of contentment, thankfulness, and hope.
But with all the consolation and hope which Chris- tianity afforded to man, it did not put to rest all specu- lation and misgiving in respect to the mystery of evil. Indeed, it is no more than the truth to say that Chris- tianity brought special difficulties of its own, which, ac- cording to some interpretations made of its teachings, have seemed to darken the mystery of evil, and to com- plicate the explanation of its existence. It is no part of our duty to recite the theories of Christian philos- ophy in respect to the existence of physical and moral evil. It is enough that we call attention to the fact that their theories are in form or in fact optimistic. They all find the explanation of evil in some greater and superabounding good, of which^is evil in its in- fliction or permission is the condition or the means. They all recognise the existence of a wise and benevo- lent Ruler of -the universe, who from seeming evil is ever educing good, and whose wisdom and goodness will be amply justified when the reasons of his admin- istration are fully understood. In theory and in fact, no theistic theory of the universe can be conceived of as pessimistic. •
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