The Essential Writings of Jean-Jacques Rousseau. Jean-Jacques Rousseau
are always about things in which he takes a delight, I shall take care to make them as amusing as they are instructive. Now is the time to read pleasant books; now is the time to teach him to analyse speech and to appreciate all the beauties of eloquence and diction. It is a small matter to learn languages, they are less useful than people think; but the study of languages leads us on to that of grammar in general. We must learn Latin if we would have a thorough knowledge of French; these two languages must be studied and compared if we would understand the rules of the art of speaking.
There is, moreover, a certain simplicity of taste which goes straight to the heart; and this is only to be found in the classics. In oratory, poetry, and every kind of literature, Emile will find the classical authors as he found them in history, full of matter and sober in their judgment. The authors of our own time, on the contrary, say little and talk much. To take their judgment as our constant law is not the way to form our own judgment. These differences of taste make themselves felt in all that is left of classical times and even on their tombs. Our monuments are covered with praises, theirs recorded facts.
"Sta, viator; heroem calcas."
If I had found this epitaph on an ancient monument, I should at once have guessed it was modern; for there is nothing so common among us as heroes, but among the ancients they were rare. Instead of saying a man was a hero, they would have said what he had done to gain that name. With the epitaph of this hero compare that of the effeminate Sardanapalus—
"Tarsus and Anchiales I built in a day, and now I am dead."
Which do you think says most? Our inflated monumental style is only fit to trumpet forth the praises of pygmies. The ancients showed men as they were, and it was plain that they were men indeed. Xenophon did honour to the memory of some warriors who were slain by treason during the retreat of the Ten Thousand. "They died," said he, "without stain in war and in love." That is all, but think how full was the heart of the author of this short and simple elegy. Woe to him who fails to perceive its charm. The following words were engraved on a tomb at Thermopylae—
"Go, Traveller, tell Sparta that here we fell in obedience to her laws."
It is pretty clear that this was not the work of the Academy of
Inscriptions.
If I am not mistaken, the attention of my pupil, who sets so small value upon words, will be directed in the first place to these differences, and they will affect his choice in his reading. He will be carried away by the manly eloquence of Demosthenes, and will say, "This is an orator;" but when he reads Cicero, he will say, "This is a lawyer."
Speaking generally Emile will have more taste for the books of the ancients than for our own, just because they were the first, and therefore the ancients are nearer to nature and their genius is more distinct. Whatever La Motte and the Abbe Terrasson may say, there is no real advance in human reason, for what we gain in one direction we lose in another; for all minds start from the same point, and as the time spent in learning what others have thought is so much time lost in learning to think for ourselves, we have more acquired knowledge and less vigour of mind. Our minds like our arms are accustomed to use tools for everything, and to do nothing for themselves. Fontenelle used to say that all these disputes as to the ancients and the moderns came to this—Were the trees in former times taller than they are now. If agriculture had changed, it would be worth our while to ask this question.
After I have led Emile to the sources of pure literature, I will also show him the channels into the reservoirs of modern compilers; journals, translations, dictionaries, he shall cast a glance at them all, and then leave them for ever. To amuse him he shall hear the chatter of the academies; I will draw his attention to the fast that every member of them is worth more by himself than he is as a member of the society; he will then draw his own conclusions as to the utility of these fine institutions.
I take him to the theatre to study taste, not morals; for in the theatre above all taste is revealed to those who can think. Lay aside precepts and morality, I should say; this is not the place to study them. The stage is not made for truth; its object is to flatter and amuse: there is no place where one can learn so completely the art of pleasing and of interesting the human heart. The study of plays leads to the study of poetry; both have the same end in view. If he has the least glimmering of taste for poetry, how eagerly will he study the languages of the poets, Greek, Latin, and Italian! These studies will afford him unlimited amusement and will be none the less valuable; they will be a delight to him at an age and in circumstances when the heart finds so great a charm in every kind of beauty which affects it. Picture to yourself on the one hand Emile, on the other some young rascal from college, reading the fourth book of the Aeneid, or Tibollus, or the Banquet of Plato: what a difference between them! What stirs the heart of Emile to its depths, makes not the least impression on the other! Oh, good youth, stay, make a pause in your reading, you are too deeply moved; I would have you find pleasure in the language of love, but I would not have you carried away by it; be a wise man, but be a good man too. If you are only one of these, you are nothing. After this let him win fame or not in dead languages, in literature, in poetry, I care little. He will be none the worse if he knows nothing of them, and his education is not concerned with these mere words.
My main object in teaching him to feel and love beauty of every kind is to fix his affections and his taste on these, to prevent the corruption of his natural appetites, lest he should have to seek some day in the midst of his wealth for the means of happiness which should be found close at hand. I have said elsewhere that taste is only the art of being a connoisseur in matters of little importance, and this is quite true; but since the charm of life depends on a tissue of these matters of little importance, such efforts are no small thing; through their means we learn how to fill our life with the good things within our reach, with as much truth as they may hold for us. I do not refer to the morally good which depends on a good disposition of the heart, but only to that which depends on the body, on real delight, apart from the prejudices of public opinion.
The better to unfold my idea, allow me for a moment to leave Emile, whose pure and wholesome heart cannot be taken as a rule for others, and to seek in my own memory for an illustration better suited to the reader and more in accordance with his own manners.
There are professions which seem to change a man's nature, to recast, either for better or worse, the men who adopt them. A coward becomes a brave man in the regiment of Navarre. It is not only in the army that esprit de corps is acquired, and its effects are not always for good. I have thought again and again with terror that if I had the misfortune to fill a certain post I am thinking of in a certain country, before to-morrow I should certainly be a tyrant, an extortioner, a destroyer of the people, harmful to my king, and a professed enemy of mankind, a foe to justice and every kind of virtue.
In the same way, if I were rich, I should have done all that is required to gain riches; I should therefore be insolent and degraded, sensitive and feeling only on my own behalf, harsh and pitiless to all besides, a scornful spectator of the sufferings of the lower classes; for that is what I should call the poor, to make people forget that I was once poor myself. Lastly I should make my fortune a means to my own pleasures with which I should be wholly occupied; and so far I should be just like other people.
But in one respect I should be very unlike them; I should be sensual and voluptuous rather than proud and vain, and I should give myself up to the luxury of comfort rather than to that of ostentation. I should even be somewhat ashamed to make too great a show of my wealth, and if I overwhelmed the envious with my pomp I should always fancy I heard him saying, "Here is a rascal who is greatly afraid lest we should take him for anything but what he is."
In the vast profusion of good things upon this earth I should seek what I like best, and what I can best appropriate to myself.
To this end, the first use I should make of my wealth would be to purchase leisure and freedom, to which I would add health, if it were to be purchased; but health can only be bought by temperance, and as there is no real pleasure without health, I should be temperate from sensual motives.
I should also keep as close as possible to nature, to gratify the senses given me by nature, being quite convinced that, the greater her share in my pleasures, the more real I shall find them. In the