BOOK 4

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_ How swiftly life passes here below! The first quarter of it is gone before we know how to use it; the last quarter finds us incapable of enjoying life. At first we do not know how to live; and when we know how to live it is too late. In the interval between these two useless extremes we waste three-fourths of our time sleeping, working, sorrowing, enduring restraint and every kind of suffering. Life is short, not so much because of the short time it lasts, but because we are allowed scarcely any time to enjoy it. In vain is there a long interval between the hour of death and that of birth; life is still too short, if this interval is not well spent.

We are born, so to speak, twice over; born into existence, and born into life; born a human being, and born a man. Those who regard woman as an imperfect man are no doubt mistaken, but they have external resemblance on their side. Up to the age of puberty children of both sexes have little to distinguish them to the eye, the same face and form, the same complexion and voice, everything is the same; girls are children and boys are children; one name is enough for creatures so closely resembling one another. Males whose development is arrested preserve this resemblance all their lives; they are always big children; and women who never lose this resemblance seem in many respects never to be more than children.

But, speaking generally, man is not meant to remain a child. He leaves childhood behind him at the time ordained by nature; and this critical moment, short enough in itself, has far-reaching consequences.

As the roaring of the waves precedes the tempest, so the murmur of rising passions announces this tumultuous change; a suppressed excitement warns us of the approaching danger. A change of temper, frequent outbreaks of anger, a perpetual stirring of the mind, make the child almost ungovernable. He becomes deaf to the voice he used to obey; he is a lion in a fever; he distrusts his keeper and refuses to be controlled.

With the moral symptoms of a changing temper there are perceptible changes in appearance. His countenance develops and takes the stamp of his character; the soft and sparse down upon his cheeks becomes darker and stiffer. His voice grows hoarse or rather he loses it altogether. He is neither a child nor a man and cannot speak like either of them. His eyes, those organs of the soul which till now were dumb, find speech and meaning; a kindling fire illumines them, there is still a sacred innocence in their ever brightening glance, but they have lost their first meaningless expression; he is already aware that they can say too much; he is beginning to learn to lower his eyes and blush, he is becoming sensitive, though he does not know what it is that he feels; he is uneasy without knowing why. All this may happen gradually and give you time enough; but if his keenness becomes impatience, his eagerness madness, if he is angry and sorry all in a moment, if he weeps without cause, if in the presence of objects which are beginning to be a source of danger his pulse quickens and his eyes sparkle, if he trembles when a woman's hand touches his, if he is troubled or timid in her presence, O Ulysses, wise Ulysses! have a care! The passages you closed with so much pains are open; the winds are unloosed; keep your hand upon the helm or all is lost.

This is the second birth I spoke of; then it is that man really enters upon life; henceforth no human passion is a stranger to him. Our efforts so far have been child's play, now they are of the greatest importance. This period when education is usually finished is just the time to begin; but to explain this new plan properly, let us take up our story where we left it.

Our passions are the chief means of self-preservation; to try to destroy them is therefore as absurd as it is useless; this would be to overcome nature, to reshape God's handiwork. If God bade man annihilate the passions he has given him, God would bid him be and not be; He would contradict himself. He has never given such a foolish commandment, there is nothing like it written on the heart of man, and what God will have a man do, He does not leave to the words of another man. He speaks Himself; His words are written in the secret heart.

Now I consider those who would prevent the birth of the passions almost as foolish as those who would destroy them, and those who think this has been my object hitherto are greatly mistaken.

But should we reason rightly, if from the fact that passions are natural to man, we inferred that all the passions we feel in ourselves and behold in others are natural? Their source, indeed, is natural; but they have been swollen by a thousand other streams; they are a great river which is constantly growing, one in which we can scarcely find a single drop of the original stream. Our natural passions are few in number; they are the means to freedom, they tend to self-preservation. All those which enslave and destroy us have another source; nature does not bestow them on us; we seize on them in her despite.

The origin of our passions, the root and spring of all the rest, the only one which is born with man, which never leaves him as long as he lives, is self-love; this passion is primitive, instinctive, it precedes all the rest, which are in a sense only modifications of it. In this sense, if you like, they are all natural. But most of these modifications are the result of external influences, without which they would never occur, and such modifications, far from being advantageous to us, are harmful. They change the original purpose and work against its end; then it is that man finds himself outside nature and at strife with himself.

Self-love is always good, always in accordance with the order of nature. The preservation of our own life is specially entrusted to each one of us, and our first care is, and must be, to watch over our own life; and how can we continually watch over it, if we do not take the greatest interest in it?

Self-preservation requires, therefore, that we shall love ourselves; we must love ourselves above everything, and it follows directly from this that we love what contributes to our preservation. Every child becomes fond of its nurse; Romulus must have loved the she-wolf who suckled him. At first this attachment is quite unconscious; the individual is attracted to that which contributes to his welfare and repelled by that which is harmful; this is merely blind instinct. What transforms this instinct into feeling, the liking into love, the aversion into hatred, is the evident intention of helping or hurting us. We do not become passionately attached to objects without feeling, which only follow the direction given them; but those from which we expect benefit or injury from their internal disposition, from their will, those we see acting freely for or against us, inspire us with like feelings to those they exhibit towards us. Something does us good, we seek after it; but we love the person who does us good; something harms us and we shrink from it, but we hate the person who tries to hurt us.

The child's first sentiment is self-love, his second, which is derived from it, is love of those about him; for in his present state of weakness he is only aware of people through the help and attention received from them. At first his affection for his nurse and his governess is mere habit. He seeks them because he needs them and because he is happy when they are there; it is rather perception than kindly feeling. It takes a long time to discover not merely that they are useful to him, but that they desire to be useful to him, and then it is that he begins to love them.

So a child is naturally disposed to kindly feeling because he sees that every one about him is inclined to help him, and from this experience he gets the habit of a kindly feeling towards his species; but with the expansion of his relations, his needs, his dependence, active or passive, the consciousness of his relations to others is awakened, and leads to the sense of duties and preferences. Then the child becomes masterful, jealous, deceitful, and vindictive. If he is not compelled to obedience, when he does not see the usefulness of what he is told to do, he attributes it to caprice, to an intention of tormenting him, and he rebels. If people give in to him, as soon as anything opposes him he regards it as rebellion, as a determination to resist him; he beats the chair or table for disobeying him. Self-love, which concerns itself only with ourselves, is content to satisfy our own needs; but selfishness, which is always comparing self with others, is never satisfied and never can be; for this feeling, which prefers ourselves to others, requires that they should prefer us to themselves, which is impossible. Thus the tender and gentle passions spring from self-love, while the hateful and angry passions spring from selfishness. So it is the fewness of his needs, the narrow limits within which he can compare himself with others, that makes a man really good; what makes him really bad is a multiplicity of needs and dependence on the opinions of others. It is easy to see how we can apply this principle and guide every passion of children and men towards good or evil. True, man cannot always live alone, and it will be hard therefore to remain good; and this difficulty will increase of necessity as his relations with others are extended. For this reason, above all, the dangers of social life demand that the necessary skill and care shall be devoted to guarding the human heart against the depravity which springs from fresh needs.

Man's proper study is that of his relation to his environment. So long as he only knows that environment through his physical nature, he should study himself in relation to things; this is the business of his childhood; when he begins to be aware of his moral nature, he should study himself in relation to his fellow-men; this is the business of his whole life, and we have now reached the time when that study should be begun.

As soon as a man needs a companion he is no longer an isolated creature, his heart is no longer alone. All his relations with his species, all the affections of his heart, come into being along with this. His first passion soon arouses the rest.

The direction of the instinct is uncertain. One sex is attracted by the other; that is the impulse of nature. Choice, preferences, individual likings, are the work of reason, prejudice, and habit; time and knowledge are required to make us capable of love; we do not love without reasoning or prefer without comparison. These judgments are none the less real, although they are formed unconsciously. True love, whatever you may say, will always be held in honour by mankind; for although its impulses lead us astray, although it does not bar the door of the heart to certain detestable qualities, although it even gives rise to these, yet it always presupposes certain worthy characteristics, without which we should be incapable of love. This choice, which is supposed to be contrary to reason, really springs from reason. We say Love is blind because his eyes are better than ours, and he perceives relations which we cannot discern. All women would be alike to a man who had no idea of virtue or beauty, and the first comer would always be the most charming. Love does not spring from nature, far from it; it is the curb and law of her desires; it is love that makes one sex indifferent to the other, the loved one alone excepted.

We wish to inspire the preference we feel; love must be mutual. To be loved we must be worthy of love; to be preferred we must be more worthy than the rest, at least in the eyes of our beloved. Hence we begin to look around among our fellows; we begin to compare ourselves with them, there is emulation, rivalry, and jealousy. A heart full to overflowing loves to make itself known; from the need of a mistress there soon springs the need of a friend He who feels how sweet it is to be loved, desires to be loved by everybody; and there could be no preferences if there were not many that fail to find satisfaction. With love and friendship there begin dissensions, enmity, and hatred. I behold deference to other people's opinions enthroned among all these divers passions, and foolish mortals, enslaved by her power, base their very existence merely on what other people think.

Expand these ideas and you will see where we get that form of selfishness which we call natural selfishness, and how selfishness ceases to be a simple feeling and becomes pride in great minds, vanity in little ones, and in both feeds continually at our neighbour's cost. Passions of this kind, not having any germ in the child's heart, cannot spring up in it of themselves; it is we who sow the seeds, and they never take root unless by our fault. Not so with the young man; they will find an entrance in spite of us. It is therefore time to change our methods.

Let us begin with some considerations of importance with regard to the critical stage under discussion. The change from childhood to puberty is not so clearly determined by nature but that it varies according to individual temperament and racial conditions. Everybody knows the differences which have been observed with regard to this between hot and cold countries, and every one sees that ardent temperaments mature earlier than others; but we may be mistaken as to the causes, and we may often attribute to physical causes what is really due to moral: this is one of the commonest errors in the philosophy of our times. The teaching of nature comes slowly; man's lessons are mostly premature. In the former case, the senses kindle the imagination, in the latter the imagination kindles the senses; it gives them a precocious activity which cannot fail to enervate the individual and, in the long run, the race. It is a more general and more trustworthy fact than that of climatic influences, that puberty and sexual power is always more precocious among educated and civilised races, than among the ignorant and barbarous. [Footnote: "In towns," says M. Buffon, "and among the well-to-do classes, children accustomed to plentiful and nourishing food sooner reach this state; in the country and among the poor, children are more backward, because of their poor and scanty food." I admit the fact but not the explanation, for in the districts where the food of the villagers is plentiful and good, as in the Valais and even in some of the mountain districts of Italy, such as Friuli, the age of puberty for both sexes is quite as much later than in the heart of the towns, where, in order to gratify their vanity, people are often extremely parsimonious in the matter of food, and where most people, in the words of the proverb, have a velvet coat and an empty belly. It is astonishing to find in these mountainous regions big lads as strong as a man with shrill voices and smooth chins, and tall girls, well developed in other respects, without any trace of the periodic functions of their sex. This difference is, in my opinion, solely due to the fact that in the simplicity of their manners the imagination remains calm and peaceful, and does not stir the blood till much later, and thus their temperament is much less precocious.] Children are preternaturally quick to discern immoral habits under the cloak of decency with which they are concealed. The prim speech imposed upon them, the lessons in good behaviour, the veil of mystery you profess to hang before their eyes, serve but to stimulate their curiosity. It is plain, from the way you set about it, that they are meant to learn what you profess to conceal; and of all you teach them this is most quickly assimilated.

Consult experience and you will find how far this foolish method hastens the work of nature and ruins the character. This is one of the chief causes of physical degeneration in our towns. The young people, prematurely exhausted, remain small, puny, and misshapen, they grow old instead of growing up, like a vine forced to bear fruit in spring, which fades and dies before autumn.

To know how far a happy ignorance may prolong the innocence of children, you must live among rude and simple people. It is a sight both touching and amusing to see both sexes, left to the protection of their own hearts, continuing the sports of childhood in the flower of youth and beauty, showing by their very familiarity the purity of their pleasures. When at length those delightful young people marry, they bestow on each other the first fruits of their person, and are all the dearer therefore. Swarms of strong and healthy children are the pledges of a union which nothing can change, and the fruit of the virtue of their early years.

If the age at which a man becomes conscious of his sex is deferred as much by the effects of education as by the action of nature, it follows that this age may be hastened or retarded according to the way in which the child is brought up; and if the body gains or loses strength in proportion as its development is accelerated or retarded, it also follows that the more we try to retard it the stronger and more vigorous will the young man be. I am still speaking of purely physical consequences; you will soon see that this is not all.

From these considerations I arrive at the solution of the question so often discussed--Should we enlighten children at an early period as to the objects of their curiosity, or is it better to put them off with decent shams? I think we need do neither. In the first place, this curiosity will not arise unless we give it a chance. We must therefore take care not to give it an opportunity. In the next place, questions one is not obliged to answer do not compel us to deceive those who ask them; it is better to bid the child hold his tongue than to tell him a lie. He will not be greatly surprised at this treatment if you have already accustomed him to it in matters of no importance. Lastly, if you decide to answer his questions, let it be with the greatest plainness, without mystery or confusion, without a smile. It is much less dangerous to satisfy a child's curiosity than to stimulate it.

Let your answers be always grave, brief, decided, and without trace of hesitation. I need not add that they should be true. We cannot teach children the danger of telling lies to men without realising, on the man's part, the danger of telling lies to children. A single untruth on the part of the master will destroy the results of his education.

Complete ignorance with regard to certain matters is perhaps the best thing for children; but let them learn very early what it is impossible to conceal from them permanently. Either their curiosity must never be aroused, or it must be satisfied before the age when it becomes a source of danger. Your conduct towards your pupil in this respect depends greatly on his individual circumstances, the society in which he moves, the position in which he may find himself, etc. Nothing must be left to chance; and if you are not sure of keeping him in ignorance of the difference between the sexes till he is sixteen, take care you teach him before he is ten.

I do not like people to be too fastidious in speaking with children, nor should they go out of their way to avoid calling a spade a spade; they are always found out if they do. Good manners in this respect are always perfectly simple; but an imagination soiled by vice makes the ear over-sensitive and compels us to be constantly refining our expressions. Plain words do not matter; it is lascivious ideas which must be avoided.

Although modesty is natural to man, it is not natural to children. Modesty only begins with the knowledge of evil; and how should children without this knowledge of evil have the feeling which results from it? To give them lessons in modesty and good conduct is to teach them that there are things shameful and wicked, and to give them a secret wish to know what these things are. Sooner or later they will find out, and the first spark which touches the imagination will certainly hasten the awakening of the senses. Blushes are the sign of guilt; true innocence is ashamed of nothing.

Children have not the same desires as men; but they are subject like them to the same disagreeable needs which offend the senses, and by this means they may receive the same lessons in propriety. Follow the mind of nature which has located in the same place the organs of secret pleasures and those of disgusting needs; she teaches us the same precautions at different ages, sometimes by means of one idea and sometimes by another; to the man through modesty, to the child through cleanliness.

I can only find one satisfactory way of preserving the child's innocence, to surround him by those who respect and love him. Without this all our efforts to keep him in ignorance fail sooner or later; a smile, a wink, a careless gesture tells him all we sought to hide; it is enough to teach him to perceive that there is something we want to hide from him. The delicate phrases and expressions employed by persons of politeness assume a knowledge which children ought not to possess, and they are quite out of place with them, but when we truly respect the child's innocence we easily find in talking to him the simple phrases which befit him. There is a certain directness of speech which is suitable and pleasing to innocence; this is the right tone to adopt in order to turn the child from dangerous curiosity. By speaking simply to him about everything you do not let him suspect there is anything left unsaid. By connecting coarse words with the unpleasant ideas which belong to them, you quench the first spark of imagination; you do not forbid the child to say these words or to form these ideas; but without his knowing it you make him unwilling to recall them. And how much confusion is spared to those who speaking from the heart always say the right thing, and say it as they themselves have felt it!

"Where do little children come from?" This is an embarrassing question, which occurs very naturally to children, one which foolishly or wisely answered may decide their health and their morals for life. The quickest way for a mother to escape from it without deceiving her son is to tell him to hold his tongue. That will serve its turn if he has always been accustomed to it in matters of no importance, and if he does not suspect some mystery from this new way of speaking. But the mother rarely stops there. "It is the married people's secret," she will say, "little boys should not be so curious." That is all very well so far as the mother is concerned, but she may be sure that the little boy, piqued by her scornful manner, will not rest till he has found out the married people's secret, which will very soon be the case.

Let me tell you a very different answer which I heard given to the same question, one which made all the more impression on me, coming, as it did, from a woman, modest in speech and behaviour, but one who was able on occasion, for the welfare of her child and for the cause of virtue, to cast aside the false fear of blame and the silly jests of the foolish. Not long before the child had passed a small stone which had torn the passage, but the trouble was over and forgotten. "Mamma," said the eager child, "where do little children come from?" "My child," replied his mother without hesitation, "women pass them with pains that sometimes cost their life." Let fools laugh and silly people be shocked; but let the wise inquire if it is possible to find a wiser answer and one which would better serve its purpose.

In the first place the thought of a need of nature with which the child is well acquainted turns his thoughts from the idea of a mysterious process. The accompanying ideas of pain and death cover it with a veil of sadness which deadens the imagination and suppresses curiosity; everything leads the mind to the results, not the causes, of child-birth. This is the information to which this answer leads. If the repugnance inspired by this answer should permit the child to inquire further, his thoughts are turned to the infirmities of human nature, disgusting things, images of pain. What chance is there for any stimulation of desire in such a conversation? And yet you see there is no departure from truth, no need to deceive the scholar in order to teach him.

Your children read; in the course of their reading they meet with things they would never have known without reading. Are they students, their imagination is stimulated and quickened in the silence of the study. Do they move in the world of society, they hear a strange jargon, they see conduct which makes a great impression on them; they have been told so continually that they are men that in everything men do in their presence they at once try to find how that will suit themselves; the conduct of others must indeed serve as their pattern when the opinions of others are their law. Servants, dependent on them, and therefore anxious to please them, flatter them at the expense of their morals; giggling governesses say things to the four-year-old child which the most shameless woman would not dare to say to them at fifteen. They soon forget what they said, but the child has not forgotten what he heard. Loose conversation prepares the way for licentious conduct; the child is debauched by the cunning lacquey, and the secret of the one guarantees the secret of the other.

The child brought up in accordance with his age is alone. He knows no attachment but that of habit, he loves his sister like his watch, and his friend like his dog. He is unconscious of his sex and his species; men and women are alike unknown; he does not connect their sayings and doings with himself, he neither sees nor hears, or he pays no heed to them; he is no more concerned with their talk than their actions; he has nothing to do with it. This is no artificial error induced by our method, it is the ignorance of nature. The time is at hand when that same nature will take care to enlighten her pupil, and then only does she make him capable of profiting by the lessons without danger. This is our principle; the details of its rules are outside my subject; and the means I suggest with regard to other matters will still serve to illustrate this.

Do you wish to establish law and order among the rising passions, prolong the period of their development, so that they may have time to find their proper place as they arise. Then they are controlled by nature herself, not by man; your task is merely to leave it in her hands. If your pupil were alone, you would have nothing to do; but everything about him enflames his imagination. He is swept along on the torrent of conventional ideas; to rescue him you must urge him in the opposite direction. Imagination must be curbed by feeling and reason must silence the voice of conventionality. Sensibility is the source of all the passions, imagination determines their course. Every creature who is aware of his relations must be disturbed by changes in these relations and when he imagines or fancies he imagines others better adapted to his nature. It is the errors of the imagination which transmute into vices the passions of finite beings, of angels even, if indeed they have passions; for they must needs know the nature of every creature to realise what relations are best adapted to themselves.

This is the sum of human wisdom with regard to the use of the passions. First, to be conscious of the true relations of man both in the species and the individual; second, to control all the affections in accordance with these relations.

But is man in a position to control his affections according to such and such relations? No doubt he is, if he is able to fix his imagination on this or that object, or to form this or that habit. Moreover, we are not so much concerned with what a man can do for himself, as with what we can do for our pupil through our choice of the circumstances in which he shall be placed. To show the means by which he may be kept in the path of nature is to show plainly enough how he might stray from that path.

So long as his consciousness is confined to himself there is no morality in his actions; it is only when it begins to extend beyond himself that he forms first the sentiments and then the ideas of good and ill, which make him indeed a man, and an integral part of his species. To begin with we must therefore confine our observations to this point.

These observations are difficult to make, for we must reject the examples before our eyes, and seek out those in which the successive developments follow the order of nature.

A child sophisticated, polished, and civilised, who is only awaiting the power to put into practice the precocious instruction he has received, is never mistaken with regard to the time when this power is acquired. Far from awaiting it, he accelerates it; he stirs his blood to a premature ferment; he knows what should be the object of his desires long before those desires are experienced. It is not nature which stimulates him; it is he who forces the hand of nature; she has nothing to teach him when he becomes a man; he was a man in thought long before he was a man in reality.

The true course of nature is slower and more gradual. Little by little the blood grows warmer, the faculties expand, the character is formed. The wise workman who directs the process is careful to perfect every tool before he puts it to use; the first desires are preceded by a long period of unrest, they are deceived by a prolonged ignorance, they know not what they want. The blood ferments and bubbles; overflowing vitality seeks to extend its sphere. The eye grows brighter and surveys others, we begin to be interested in those about us, we begin to feel that we are not meant to live alone; thus the heart is thrown open to human affection, and becomes capable of attachment.

The first sentiment of which the well-trained youth is capable is not love but friendship. The first work of his rising imagination is to make known to him his fellows; the species affects him before the sex. Here is another advantage to be gained from prolonged innocence; you may take advantage of his dawning sensibility to sow the first seeds of humanity in the heart of the young adolescent. This advantage is all the greater because this is the only time in his life when such efforts may be really successful.

I have always observed that young men, corrupted in early youth and addicted to women and debauchery, are inhuman and cruel; their passionate temperament makes them impatient, vindictive, and angry; their imagination fixed on one object only, refuses all others; mercy and pity are alike unknown to them; they would have sacrificed father, mother, the whole world, to the least of their pleasures. A young man, on the other hand, brought up in happy innocence, is drawn by the first stirrings of nature to the tender and affectionate passions; his warm heart is touched by the sufferings of his fellow-creatures; he trembles with delight when he meets his comrade, his arms can embrace tenderly, his eyes can shed tears of pity; he learns to be sorry for offending others through his shame at causing annoyance. If the eager warmth of his blood makes him quick, hasty, and passionate, a moment later you see all his natural kindness of heart in the eagerness of his repentance; he weeps, he groans over the wound he has given; he would atone for the blood he has shed with his own; his anger dies away, his pride abases itself before the consciousness of his wrong-doing. Is he the injured party, in the height of his fury an excuse, a word, disarms him; he forgives the wrongs of others as whole-heartedly as he repairs his own. Adolescence is not the age of hatred or vengeance; it is the age of pity, mercy, and generosity. Yes, I maintain, and I am not afraid of the testimony of experience, a youth of good birth, one who has preserved his innocence up to the age of twenty, is at that age the best, the most generous, the most loving, and the most lovable of men. You never heard such a thing; I can well believe that philosophers such as you, brought up among the corruption of the public schools, are unaware of it.

Man's weakness makes him sociable. Our common sufferings draw our hearts to our fellow-creatures; we should have no duties to mankind if we were not men. Every affection is a sign of insufficiency; if each of us had no need of others, we should hardly think of associating with them. So our frail happiness has its roots in our weakness. A really happy man is a hermit; God only enjoys absolute happiness; but which of us has any idea what that means? If any imperfect creature were self-sufficing, what would he have to enjoy? To our thinking he would be wretched and alone. I do not understand how one who has need of nothing could love anything, nor do I understand how he who loves nothing can be happy.

Hence it follows that we are drawn towards our fellow-creatures less by our feeling for their joys than for their sorrows; for in them we discern more plainly a nature like our own, and a pledge of their affection for us. If our common needs create a bond of interest our common sufferings create a bond of affection. The sight of a happy man arouses in others envy rather than love, we are ready to accuse him of usurping a right which is not his, of seeking happiness for himself alone, and our selfishness suffers an additional pang in the thought that this man has no need of us. But who does not pity the wretch when he beholds his sufferings? who would not deliver him from his woes if a wish could do it? Imagination puts us more readily in the place of the miserable man than of the happy man; we feel that the one condition touches us more nearly than the other. Pity is sweet, because, when we put ourselves in the place of one who suffers, we are aware, nevertheless, of the pleasure of not suffering like him. Envy is bitter, because the sight of a happy man, far from putting the envious in his place, inspires him with regret that he is not there. The one seems to exempt us from the pains he suffers, the other seems to deprive us of the good things he enjoys.

Do you desire to stimulate and nourish the first stirrings of awakening sensibility in the heart of a young man, do you desire to incline his disposition towards kindly deed and thought, do not cause the seeds of pride, vanity, and envy to spring up in him through the misleading picture of the happiness of mankind; do not show him to begin with the pomp of courts, the pride of palaces, the delights of pageants; do not take him into society and into brilliant assemblies; do not show him the outside of society till you have made him capable of estimating it at its true worth. To show him the world before he is acquainted with men, is not to train him, but to corrupt him; not to teach, but to mislead.

By nature men are neither kings, nobles, courtiers, nor millionaires. All men are born poor and naked, all are liable to the sorrows of life, its disappointments, its ills, its needs, its suffering of every kind; and all are condemned at length to die. This is what it really means to be a man, this is what no mortal can escape. Begin then with the study of the essentials of humanity, that which really constitutes mankind.

At sixteen the adolescent knows what it is to suffer, for he himself has suffered; but he scarcely realises that others suffer too; to see without feeling is not knowledge, and as I have said again and again the child who does not picture the feelings of others knows no ills but his own; but when his imagination is kindled by the first beginnings of growing sensibility, he begins to perceive himself in his fellow-creatures, to be touched by their cries, to suffer in their sufferings. It is at this time that the sorrowful picture of suffering humanity should stir his heart with the first touch of pity he has ever known.

If it is not easy to discover this opportunity in your scholars, whose fault is it? You taught them so soon to play at feeling, you taught them so early its language, that speaking continually in the same strain they turn your lessons against yourself, and give you no chance of discovering when they cease to lie, and begin to feel what they say. But look at Emile; I have led him up to this age, and he has neither felt nor pretended to feel. He has never said, "I love you dearly," till he knew what it was to love; he has never been taught what expression to assume when he enters the room of his father, his mother, or his sick tutor; he has not learnt the art of affecting a sorrow he does not feel. He has never pretended to weep for the death of any one, for he does not know what it is to die. There is the same insensibility in his heart as in his manners. Indifferent, like every child, to every one but himself, he takes no interest in any one; his only peculiarity is that he will not pretend to take such an interest; he is less deceitful than others.

Emile having thought little about creatures of feeling will be a long time before he knows what is meant by pain and death. Groans and cries will begin to stir his compassion, he will turn away his eyes at the sight of blood; the convulsions of a dying animal will cause him I know not what anguish before he knows the source of these impulses. If he were still stupid and barbarous he would not feel them; if he were more learned he would recognise their source; he has compared ideas too frequently already to be insensible, but not enough to know what he feels.

So pity is born, the first relative sentiment which touches the human heart according to the order of nature. To become sensitive and pitiful the child must know that he has fellow-creatures who suffer as he has suffered, who feel the pains he has felt, and others which he can form some idea of, being capable of feeling them himself. Indeed, how can we let ourselves be stirred by pity unless we go beyond ourselves, and identify ourselves with the suffering animal, by leaving, so to speak, our own nature and taking his. We only suffer so far as we suppose he suffers; the suffering is not ours but his. So no one becomes sensitive till his imagination is aroused and begins to carry him outside himself.

What should we do to stimulate and nourish this growing sensibility, to direct it, and to follow its natural bent? Should we not present to the young man objects on which the expansive force of his heart may take effect, objects which dilate it, which extend it to other creatures, which take him outside himself? should we not carefully remove everything that narrows, concentrates, and strengthens the power of the human self? that is to say, in other words, we should arouse in him kindness, goodness, pity, and beneficence, all the gentle and attractive passions which are naturally pleasing to man; those passions prevent the growth of envy, covetousness, hatred, all the repulsive and cruel passions which make our sensibility not merely a cipher but a minus quantity, passions which are the curse of those who feel them.

I think I can sum up the whole of the preceding reflections in two or three maxims, definite, straightforward, and easy to understand.

FIRST MAXIM.--It is not in human nature to put ourselves in the place of those who are happier than ourselves, but only in the place of those who can claim our pity.

If you find exceptions to this rule, they are more apparent than real. Thus we do not put ourselves in the place of the rich or great when we become fond of them; even when our affection is real, we only appropriate to ourselves a part of their welfare. Sometimes we love the rich man in the midst of misfortunes; but so long as he prospers he has no real friend, except the man who is not deceived by appearances, who pities rather than envies him in spite of his prosperity.

The happiness belonging to certain states of life appeals to us; take, for instance, the life of a shepherd in the country. The charm of seeing these good people so happy is not poisoned by envy; we are genuinely interested in them. Why is this? Because we feel we can descend into this state of peace and innocence and enjoy the same happiness; it is an alternative which only calls up pleasant thoughts, so long as the wish is as good as the deed. It is always pleasant to examine our stores, to contemplate our own wealth, even when we do not mean to spend it.

From this we see that to incline a young man to humanity you must not make him admire the brilliant lot of others; you must show him life in its sorrowful aspects and arouse his fears. Thus it becomes clear that he must force his own way to happiness, without interfering with the happiness of others.

SECOND MAXIM.--We never pity another's woes unless we know we may suffer in like manner ourselves.

"Non ignara mali, miseris succurrere disco."--Virgil.

I know nothing go fine, so full of meaning, so touching, so true as these words.

Why have kings no pity on their people? Because they never expect to be ordinary men. Why are the rich so hard on the poor? Because they have no fear of becoming poor. Why do the nobles look down upon the people? Because a nobleman will never be one of the lower classes. Why are the Turks generally kinder and more hospitable than ourselves? Because, under their wholly arbitrary system of government, the rank and wealth of individuals are always uncertain and precarious, so that they do not regard poverty and degradation as conditions with which they have no concern; to-morrow, any one may himself be in the same position as those on whom he bestows alms to-day. This thought, which occurs again and again in eastern romances, lends them a certain tenderness which is not to be found in our pretentious and harsh morality.

So do not train your pupil to look down from the height of his glory upon the sufferings of the unfortunate, the labours of the wretched, and do not hope to teach him to pity them while he considers them as far removed from himself. Make him thoroughly aware of the fact that the fate of these unhappy persons may one day be his own, that his feet are standing on the edge of the abyss, into which he may be plunged at any moment by a thousand unexpected irresistible misfortunes. Teach him to put no trust in birth, health, or riches; show him all the changes of fortune; find him examples--there are only too many of them--in which men of higher rank than himself have sunk below the condition of these wretched ones. Whether by their own fault or another's is for the present no concern of ours; does he indeed know the meaning of the word fault? Never interfere with the order in which he acquires knowledge, and teach him only through the means within his reach; it needs no great learning to perceive that all the prudence of mankind cannot make certain whether he will be alive or dead in an hour's time, whether before nightfall he will not be grinding his teeth in the pangs of nephritis, whether a month hence he will be rich or poor, whether in a year's time he may not be rowing an Algerian galley under the lash of the slave-driver. Above all do not teach him this, like his catechism, in cold blood; let him see and feel the calamities which overtake men; surprise and startle his imagination with the perils which lurk continually about a man's path; let him see the pitfalls all about him, and when he hears you speak of them, let him cling more closely to you for fear lest he should fall. "You will make him timid and cowardly," do you say? We shall see; let us make him kindly to begin with, that is what matters most.

THIRD MAXIM.--The pity we feel for others is proportionate, not to the amount of the evil, but to the feelings we attribute to the sufferers.

We only pity the wretched so far as we think they feel the need of pity. The bodily effect of our sufferings is less than one would suppose; it is memory that prolongs the pain, imagination which projects it into the future, and makes us really to be pitied. This is, I think, one of the reasons why we are more callous to the sufferings of animals than of men, although a fellow-feeling ought to make us identify ourselves equally with either. We scarcely pity the cart-horse in his shed, for we do not suppose that while he is eating his hay he is thinking of the blows he has received and the labours in store for him. Neither do we pity the sheep grazing in the field, though we know it is about to be slaughtered, for we believe it knows nothing of the fate in store for it. In this way we also become callous to the fate of our fellow-men, and the rich console themselves for the harm done by them to the poor, by the assumption that the poor are too stupid to feel. I usually judge of the value any one puts on the welfare of his fellow-creatures by what he seems to think of them. We naturally think lightly of the happiness of those we despise. It need not surprise you that politicians speak so scornfully of the people, and philosophers profess to think mankind so wicked.

The people are mankind; those who do not belong to the people are so few in number that they are not worth counting. Man is the same in every station of life; if that be so, those ranks to which most men belong deserve most honour. All distinctions of rank fade away before the eyes of a thoughtful person; he sees the same passions, the same feelings in the noble and the guttersnipe; there is merely a slight difference in speech, and more or less artificiality of tone; and if there is indeed any essential difference between them, the disadvantage is all on the side of those who are more sophisticated. The people show themselves as they are, and they are not attractive; but the fashionable world is compelled to adopt a disguise; we should be horrified if we saw it as it really is.

There is, so our wiseacres tell us, the same amount of happiness and sorrow in every station. This saying is as deadly in its effects as it is incapable of proof; if all are equally happy why should I trouble myself about any one? Let every one stay where he is; leave the slave to be ill-treated, the sick man to suffer, and the wretched to perish; they have nothing to gain by any change in their condition. You enumerate the sorrows of the rich, and show the vanity of his empty pleasures; what barefaced sophistry! The rich man's sufferings do not come from his position, but from himself alone when he abuses it. He is not to be pitied were he indeed more miserable than the poor, for his ills are of his own making, and he could be happy if he chose. But the sufferings of the poor man come from external things, from the hardships fate has imposed upon him. No amount of habit can accustom him to the bodily ills of fatigue, exhaustion, and hunger. Neither head nor heart can serve to free him from the sufferings of his condition. How is Epictetus the better for knowing beforehand that his master will break his leg for him; does he do it any the less? He has to endure not only the pain itself but the pains of anticipation. If the people were as wise as we assume them to be stupid, how could they be other than they are? Observe persons of this class; you will see that, with a different way of speaking, they have as much intelligence and more common-sense than yourself. Have respect then for your species; remember that it consists essentially of the people, that if all the kings and all the philosophers were removed they would scarcely be missed, and things would go on none the worse. In a word, teach your pupil to love all men, even those who fail to appreciate him; act in such way that he is not a member of any class, but takes his place in all alike: speak in his hearing of the human race with tenderness, and even with pity, but never with scorn. You are a man; do not dishonour mankind.

It is by these ways and others like them--how different from the beaten paths--that we must reach the heart of the young adolescent And stimulate in him the first impulses of nature; we must develop that heart and open its doors to his fellow-creatures, and there must be as little self-interest as possible mixed up with these impulses; above all, no vanity, no emulation, no boasting, none of those sentiments which force us to compare ourselves with others; for such comparisons are never made without arousing some measure of hatred against those who dispute our claim to the first place, were it only in our own estimation. Then we must be either blind or angry, a bad man or a fool; let us try to avoid this dilemma. Sooner or later these dangerous passions will appear, so you tell me, in spite of us. I do not deny it. There is a time and place for everything; I am only saying that we should not help to arouse these passions.

This is the spirit of the method to be laid down. In this case examples and illustrations are useless, for here we find the beginning of the countless differences of character, and every example I gave would possibly apply to only one case in a hundred thousand. It is at this age that the clever teacher begins his real business, as a student and a philosopher who knows how to probe the heart and strives to guide it aright. While the young man has not learnt to pretend, while he does not even know the meaning of pretence, you see by his look, his manner, his gestures, the impression he has received from any object presented to him; you read in his countenance every impulse of his heart; by watching his expression you learn to protect his impulses and actually to control them.

It has been commonly observed that blood, wounds, cries and groans, the preparations for painful operations, and everything which directs the senses towards things connected with suffering, are usually the first to make an impression on all men. The idea of destruction, a more complex matter, does not have so great an effect; the thought of death affects us later and less forcibly, for no one knows from his own experience what it is to die; you must have seen corpses to feel the agonies of the dying. But when once this idea is established in the mind, there is no spectacle more dreadful in our eyes, whether because of the idea of complete destruction which it arouses through our senses, or because we know that this moment must come for each one of us and we feel ourselves all the more keenly affected by a situation from which we know there is no escape.

These various impressions differ in manner and in degree, according to the individual character of each one of us and his former habits, but they are universal and no one is altogether free from them. There are other impressions less universal and of a later growth, impressions most suited to sensitive souls, such impressions as we receive from moral suffering, inward grief, the sufferings of the mind, depression, and sadness. There are men who can be touched by nothing but groans and tears; the suppressed sobs of a heart labouring under sorrow would never win a sigh; the sight of a downcast visage, a pale and gloomy countenance, eyes which can weep no longer, would never draw a tear from them. The sufferings of the mind are as nothing to them; they weigh them, their own mind feels nothing; expect nothing from such persons but inflexible severity, harshness, cruelty. They may be just and upright, but not merciful, generous, or pitiful. They may, I say, be just, if a man can indeed be just without being merciful.

But do not be in a hurry to judge young people by this standard, more especially those who have been educated rightly, who have no idea of the moral sufferings they have never had to endure; for once again they can only pity the ills they know, and this apparent insensibility is soon transformed into pity when they begin to feel that there are in human life a thousand ills of which they know nothing. As for Emile, if in childhood he was distinguished by simplicity and good sense, in his youth he will show a warm and tender heart; for the reality of the feelings depends to a great extent on the accuracy of the ideas.

But why call him hither? More than one reader will reproach me no doubt for departing from my first intention and forgetting the lasting happiness I promised my pupil. The sorrowful, the dying, such sights of pain and woe, what happiness, what delight is this for a young heart on the threshold of life? His gloomy tutor, who proposed to give him such a pleasant education, only introduces him to life that he may suffer. This is what they will say, but what care I? I promised to make him happy, not to make him seem happy. Am I to blame if, deceived as usual by the outward appearances, you take them for the reality?

Let us take two young men at the close of their early education, and let them enter the world by opposite doors. The one mounts at once to Olympus, and moves in the smartest society; he is taken to court, he is presented in the houses of the great, of the rich, of the pretty women. I assume that he is everywhere made much of, and I do not regard too closely the effect of this reception on his reason; I assume it can stand it. Pleasures fly before him, every day provides him with fresh amusements; he flings himself into everything with an eagerness which carries you away. You find him busy, eager, and curious; his first wonder makes a great impression on you; you think him happy; but behold the state of his heart; you think he is rejoicing, I think he suffers.

What does he see when first he opens his eyes? all sorts of so-called pleasures, hitherto unknown. Most of these pleasures are only for a moment within his reach, and seem to show themselves only to inspire regret for their loss. Does he wander through a palace; you see by his uneasy curiosity that he is asking why his father's house is not like it. Every question shows you that he is comparing himself all the time with the owner of this grand place. And all the mortification arising from this comparison at once revolts and stimulates his vanity. If he meets a young man better dressed than himself, I find him secretly complaining of his parents' meanness. If he is better dressed than another, he suffers because the latter is his superior in birth or in intellect, and all his gold lace is put to shame by a plain cloth coat. Does he shine unrivalled in some assembly, does he stand on tiptoe that they may see him better, who is there who does not secretly desire to humble the pride and vanity of the young fop? Everybody is in league against him; the disquieting glances of a solemn man, the biting phrases of some satirical person, do not fail to reach him, and if it were only one man who despised him, the scorn of that one would poison in a moment the applause of the rest.

Let us grant him everything, let us not grudge him charm and worth; let him be well-made, witty, and attractive; the women will run after him; but by pursuing him before he is in love with them, they will inspire rage rather than love; he will have successes, but neither rapture nor passion to enjoy them. As his desires are always anticipated; they never have time to spring up among his pleasures, so he only feels the tedium of restraint. Even before he knows it he is disgusted and satiated with the sex formed to be the delight of his own; if he continues its pursuit it is only through vanity, and even should he really be devoted to women, he will not be the only brilliant, the only attractive young man, nor will he always find his mistresses prodigies of fidelity.

I say nothing of the vexation, the deceit, the crimes, and the remorse of all kinds, inseparable from such a life. We know that experience of the world disgusts us with it; I am speaking only of the drawbacks belonging to youthful illusions.

Hitherto the young man has lived in the bosom of his family and his friends, and has been the sole object of their care; what a change to enter all at once into a region where he counts for so little; to find himself plunged into another sphere, he who has been so long the centre of his own. What insults, what humiliation, must he endure, before he loses among strangers the ideas of his own importance which have been formed and nourished among his own people! As a child everything gave way to him, everybody flocked to him; as a young man he must give place to every one, or if he preserves ever so little of his former airs, what harsh lessons will bring him to himself! Accustomed to get everything he wants without any difficulty, his wants are many, and he feels continual privations. He is tempted by everything that flatters him; what others have, he must have too; he covets everything, he envies every one, he would always be master. He is devoured by vanity, his young heart is enflamed by unbridled passions, jealousy and hatred among the rest; all these violent passions burst out at once; their sting rankles in him in the busy world, they return with him at night, he comes back dissatisfied with himself, with others; he falls asleep among a thousand foolish schemes disturbed by a thousand fancies, and his pride shows him even in his dreams those fancied pleasures; he is tormented by a desire which will never be satisfied. So much for your pupil; let us turn to mine.

If the first thing to make an impression on him is something sorrowful his first return to himself is a feeling of pleasure. When he sees how many ills he has escaped he thinks he is happier than he fancied. He shares the suffering of his fellow-creatures, but he shares it of his own free will and finds pleasure in it. He enjoys at once the pity he feels for their woes and the joy of being exempt from them; he feels in himself that state of vigour which projects us beyond ourselves, and bids us carry elsewhere the superfluous activity of our well-being. To pity another's woes we must indeed know them, but we need not feel them. When we have suffered, when we are in fear of suffering, we pity those who suffer; but when we suffer ourselves, we pity none but ourselves. But if all of us, being subject ourselves to the ills of life, only bestow upon others the sensibility we do not actually require for ourselves, it follows that pity must be a very pleasant feeling, since it speaks on our behalf; and, on the other hand, a hard-hearted man is always unhappy, since the state of his heart leaves him no superfluous sensibility to bestow on the sufferings of others.

We are too apt to judge of happiness by appearances; we suppose it is to be found in the most unlikely places, we seek for it where it cannot possibly be; mirth is a very doubtful indication of its presence. A merry man is often a wretch who is trying to deceive others and distract himself. The men who are jovial, friendly, and contented at their club are almost always gloomy grumblers at home, and their servants have to pay for the amusement they give among their friends. True contentment is neither merry nor noisy; we are jealous of so sweet a sentiment, when we enjoy it we think about it, we delight in it for fear it should escape us. A really happy man says little and laughs little; he hugs his happiness, so to speak, to his heart. Noisy games, violent delight, conceal the disappointment of satiety. But melancholy is the friend of pleasure; tears and pity attend our sweetest enjoyment, and great joys call for tears rather than laughter.

If at first the number and variety of our amusements seem to contribute to our happiness, if at first the even tenor of a quiet life seems tedious, when we look at it more closely we discover that the pleasantest habit of mind consists in a moderate enjoyment which leaves little scope for desire and aversion. The unrest of passion causes curiosity and fickleness; the emptiness of noisy pleasures causes weariness. We never weary of our state when we know none more delightful. Savages suffer less than other men from curiosity and from tedium; everything is the same to them--themselves, not their possessions--and they are never weary.

The man of the world almost always wears a mask. He is scarcely ever himself and is almost a stranger to himself; he is ill at ease when he is forced into his own company. Not what he is, but what he seems, is all he cares for.

I cannot help picturing in the countenance of the young man I have just spoken of an indefinable but unpleasant impertinence, smoothness, and affectation, which is repulsive to a plain man, and in the countenance of my own pupil a simple and interesting expression which indicates the real contentment and the calm of his mind; an expression which inspires respect and confidence, and seems only to await the establishment of friendly relations to bestow his own confidence in return. It is thought that the expression is merely the development of certain features designed by nature. For my own part I think that over and above this development a man's face is shaped, all unconsciously, by the frequent and habitual influence of certain affections of the heart. These affections are shown on the face, there is nothing more certain; and when they become habitual, they must surely leave lasting traces. This is why I think the expression shows the character, and that we can sometimes read one another without seeking mysterious explanations in powers we do not possess.

A child has only two distinct feelings, joy and sorrow; he laughs or he cries; he knows no middle course, and he is constantly passing from one extreme to the other. On account of these perpetual changes there is no lasting impression on the face, and no expression; but when the child is older and more sensitive, his feelings are keener or more permanent, and these deeper impressions leave traces more difficult to erase; and the habitual state of the feelings has an effect on the features which in course of time becomes ineffaceable. Still it is not uncommon to meet with men whose expression varies with their age. I have met with several, and I have always found that those whom I could observe and follow had also changed their habitual temper. This one observation thoroughly confirmed would seem to me decisive, and it is not out of place in a treatise on education, where it is a matter of importance, that we should learn to judge the feelings of the heart by external signs.

I do not know whether my young man will be any the less amiable for not having learnt to copy conventional manners and to feign sentiments which are not his own; that does not concern me at present, I only know he will be more affectionate; and I find it difficult to believe that he, who cares for nobody but himself, can so far disguise his true feelings as to please as readily as he who finds fresh happiness for himself in his affection for others. But with regard to this feeling of happiness, I think I have said enough already for the guidance of any sensible reader, and to show that I have not contradicted myself.

I return to my system, and I say, when the critical age approaches, present to young people spectacles which restrain rather than excite them; put off their dawning imagination with objects which, far from inflaming their senses, put a check to their activity. Remove them from great cities, where the flaunting attire and the boldness of the women hasten and anticipate the teaching of nature, where everything presents to their view pleasures of which they should know nothing till they are of an age to choose for themselves. Bring them back to their early home, where rural simplicity allows the passions of their age to develop more slowly; or if their taste for the arts keeps them in town, guard them by means of this very taste from a dangerous idleness. Choose carefully their company, their occupations, and their pleasures; show them nothing but modest and pathetic pictures which are touching but not seductive, and nourish their sensibility without stimulating their senses. Remember also, that the danger of excess is not confined to any one place, and that immoderate passions always do irreparable damage. You need not make your pupil a sick-nurse or a Brother of Pity; you need not distress him by the perpetual sight of pain and suffering; you need not take him from one hospital to another, from the gallows to the prison. He must be softened, not hardened, by the sight of human misery. When we have seen a sight it ceases to impress us, use is second nature, what is always before our eyes no longer appeals to the imagination, and it is only through the imagination that we can feel the sorrows of others; this is why priests and doctors who are always beholding death and suffering become so hardened. Let your pupil therefore know something of the lot of man and the woes of his fellow-creatures, but let him not see them too often. A single thing, carefully selected and shown at the right time, will fill him with pity and set him thinking for a month. His opinion about anything depends not so much on what he sees, but on how it reacts on himself; and his lasting impression of any object depends less on the object itself than on the point of view from which he regards it. Thus by a sparing use of examples, lessons, and pictures, you may blunt the sting of sense and delay nature while following her own lead.

As he acquires knowledge, choose what ideas he shall attach to it; as his passions awake, select scenes calculated to repress them. A veteran, as distinguished for his character as for his courage, once told me that in early youth his father, a sensible man but extremely pious, observed that through his growing sensibility he was attracted by women, and spared no pains to restrain him; but at last when, in spite of all his care, his son was about to escape from his control, he decided to take him to a hospital, and, without telling him what to expect, he introduced him into a room where a number of wretched creatures were expiating, under a terrible treatment, the vices which had brought them into this plight. This hideous and revolting spectacle sickened the young man. "Miserable libertine," said his father vehemently, "begone; follow your vile tastes; you will soon be only too glad to be admitted to this ward, and a victim to the most shameful sufferings, you will compel your father to thank God when you are dead."

These few words, together with the striking spectacle he beheld, made an impression on the young man which could never be effaced. Compelled by his profession to pass his youth in garrison, he preferred to face all the jests of his comrades rather than to share their evil ways. "I have been a man," he said to me, "I have had my weaknesses, but even to the present day the sight of a harlot inspires me with horror." Say little to your pupil, but choose time, place, and people; then rely on concrete examples for your teaching, and be sure it will take effect.

The way childhood is spent is no great matter; the evil which may find its way is not irremediable, and the good which may spring up might come later. But it is not so in those early years when a youth really begins to live. This time is never long enough for what there is to be done, and its importance demands unceasing attention; this is why I lay so much stress on the art of prolonging it. One of the best rules of good farming is to keep things back as much as possible. Let your progress also be slow and sure; prevent the youth from becoming a man all at once. While the body is growing the spirits destined to give vigour to the blood and strength to the muscles are in process of formation and elaboration. If you turn them into another channel, and permit that strength which should have gone to the perfecting of one person to go to the making of another, both remain in a state of weakness and the work of nature is unfinished. The workings of the mind, in their turn, are affected by this change, and the mind, as sickly as the body, functions languidly and feebly. Length and strength of limb are not the same thing as courage or genius, and I grant that strength of mind does not always accompany strength of body, when the means of connection between the two are otherwise faulty. But however well planned they may be, they will always work feebly if for motive power they depend upon an exhausted, impoverished supply of blood, deprived of the substance which gives strength and elasticity to all the springs of the machinery. There is generally more vigour of mind to be found among men whose early years have been preserved from precocious vice, than among those whose evil living has begun at the earliest opportunity; and this is no doubt the reason why nations whose morals are pure are generally superior in sense and courage to those whose morals are bad. The latter shine only through I know not what small and trifling qualities, which they call wit, sagacity, cunning; but those great and noble features of goodness and reason, by which a man is distinguished and honoured through good deeds, virtues, really useful efforts, are scarcely to be found except among the nations whose morals are pure.

Teachers complain that the energy of this age makes their pupils unruly; I see that it is so, but are not they themselves to blame? When once they have let this energy flow through the channel of the senses, do they not know that they cannot change its course? Will the long and dreary sermons of the pedant efface from the mind of his scholar the thoughts of pleasure when once they have found an entrance; will they banish from his heart the desires by which it is tormented; will they chill the heat of a passion whose meaning the scholar realises? Will not the pupil be roused to anger by the obstacles opposed to the only kind of happiness of which he has any notion? And in the harsh law imposed upon him before he can understand it, what will he see but the caprice and hatred of a man who is trying to torment him? Is it strange that he rebels and hates you too?

I know very well that if one is easy-going one may be tolerated, and one may keep up a show of authority. But I fail to see the use of an authority over the pupil which is only maintained by fomenting the vices it ought to repress; it is like attempting to soothe a fiery steed by making it leap over a precipice.

Far from being a hindrance to education, this enthusiasm of adolescence is its crown and coping-stone; this it is that gives you a hold on the youth's heart when he is no longer weaker than you. His first affections are the reins by which you control his movements; he was free, and now I behold him in your power. So long as he loved nothing, he was independent of everything but himself and his own necessities; as soon as he loves, he is dependent on his affections. Thus the first ties which unite him to his species are already formed. When you direct his increasing sensibility in this direction, do not expect that it will at once include all men, and that the word "mankind" will have any meaning for him. Not so; this sensibility will at first confine itself to those like himself, and these will not be strangers to him, but those he knows, those whom habit has made dear to him or necessary to him, those who are evidently thinking and feeling as he does, those whom he perceives to be exposed to the pains he has endured, those who enjoy the pleasures he has enjoyed; in a word, those who are so like himself that he is the more disposed to self-love. It is only after long training, after much consideration as to his own feelings and the feelings he observes in others, that he will be able to generalise his individual notions under the abstract idea of humanity, and add to his individual affections those which may identify him with the race.

When he becomes capable of affection, he becomes aware of the affection of others, [Footnote: Affection may be unrequited; not so friendship. Friendship is a bargain, a contract like any other; though a bargain more sacred than the rest. The word "friend" has no other correlation. Any man who is not the friend of his friend is undoubtedly a rascal; for one can only obtain friendship by giving it, or pretending to give it.] and he is on the lookout for the signs of that affection. Do you not see how you will acquire a fresh hold on him? What bands have you bound about his heart while he was yet unaware of them! What will he feel, when he beholds himself and sees what you have done for him; when he can compare himself with other youths, and other tutors with you! I say, "When he sees it," but beware lest you tell him of it; if you tell him he will not perceive it. If you claim his obedience in return for the care bestowed upon him, he will think you have over-reached him; he will see that while you profess to have cared for him without reward, you meant to saddle him with a debt and to bind him to a bargain which he never made. In vain you will add that what you demand is for his own good; you demand it, and you demand it in virtue of what you have done without his consent. When a man down on his luck accepts the shilling which the sergeant professes to give him, and finds he has enlisted without knowing what he was about, you protest against the injustice; is it not still more unjust to demand from your pupil the price of care which he has not even accepted!

Ingratitude would be rarer if kindness were less often the investment of a usurer. We love those who have done us a kindness; what a natural feeling! Ingratitude is not to be found in the heart of man, but self-interest is there; those who are ungrateful for benefits received are fewer than those who do a kindness for their own ends. If you sell me your gifts, I will haggle over the price; but if you pretend to give, in order to sell later on at your own price, you are guilty of fraud; it is the free gift which is beyond price. The heart is a law to itself; if you try to bind it, you lose it; give it its liberty, and you make it your own.

When the fisherman baits his line, the fish come round him without suspicion; but when they are caught on the hook concealed in the bait, they feel the line tighten and they try to escape. Is the fisherman a benefactor? Is the fish ungrateful? Do we find a man forgotten by his benefactor, unmindful of that benefactor? On the contrary, he delights to speak of him, he cannot think of him without emotion; if he gets a chance of showing him, by some unexpected service, that he remembers what he did for him, how delighted he is to satisfy his gratitude; what a pleasure it is to earn the gratitude of his benefactor. How delightful to say, "It is my turn now." This is indeed the teaching of nature; a good deed never caused ingratitude.

If therefore gratitude is a natural feeling, and you do not destroy its effects by your blunders, be sure your pupil, as he begins to understand the value of your care for him, will be grateful for it, provided you have not put a price upon it; and this will give you an authority over his heart which nothing can overthrow. But beware of losing this advantage before it is really yours, beware of insisting on your own importance. Boast of your services and they become intolerable; forget them and they will not be forgotten. Until the time comes to treat him as a man let there be no question of his duty to you, but his duty to himself. Let him have his freedom if you would make him docile; hide yourself so that he may seek you; raise his heart to the noble sentiment of gratitude by only speaking of his own interest. Until he was able to understand I would not have him told that what was done was for his good; he would only have understood such words to mean that you were dependent on him and he would merely have made you his servant. But now that he is beginning to feel what love is, he also knows what a tender affection may bind a man to what he loves; and in the zeal which keeps you busy on his account, he now sees not the bonds of a slave, but the affection of a friend. Now there is nothing which carries so much weight with the human heart as the voice of friendship recognised as such, for we know that it never speaks but for our good. We may think our friend is mistaken, but we never believe he is deceiving us. We may reject his advice now and then, but we never scorn it.

We have reached the moral order at last; we have just taken the second step towards manhood. If this were the place for it, I would try to show how the first impulses of the heart give rise to the first stirrings of conscience, and how from the feelings of love and hatred spring the first notions of good and evil. I would show that justice and kindness are no mere abstract terms, no mere moral conceptions framed by the understanding, but true affections of the heart enlightened by reason, the natural outcome of our primitive affections; that by reason alone, unaided by conscience, we cannot establish any natural law, and that all natural right is a vain dream if it does not rest upon some instinctive need of the human heart. [Footnote: The precept "Do unto others as you would have them do unto you" has no true foundation but that of conscience and feeling; for what valid reason is there why I, being myself, should do what I would do if I were some one else, especially when I am morally certain I never shall find myself in exactly the same case; and who will answer for it that if I faithfully follow out this maxim, I shall get others to follow it with regard to me? The wicked takes advantage both of the uprightness of the just and of his own injustice; he will gladly have everybody just but himself. This bargain, whatever you may say, is not greatly to the advantage of the just. But if the enthusiasm of an overflowing heart identifies me with my fellow-creature, if I feel, so to speak, that I will not let him suffer lest I should suffer too, I care for him because I care for myself, and the reason of the precept is found in nature herself, which inspires me with the desire for my own welfare wherever I may be. From this I conclude that it is false to say that the precepts of natural law are based on reason only; they have a firmer and more solid foundation. The love of others springing from self-love, is the source of human justice. The whole of morality is summed up in the gospel in this summary of the law.] But I do not think it is my business at present to prepare treatises on metaphysics and morals, nor courses of study of any kind whatsoever; it is enough if I indicate the order and development of our feelings and our knowledge in relation to our growth. Others will perhaps work out what I have here merely indicated.

Hitherto my Emile has thought only of himself, so his first glance at his equals leads him to compare himself with them; and the first feeling excited by this comparison is the desire to be first. It is here that self-love is transformed into selfishness, and this is the starting point of all the passions which spring from selfishness. But to determine whether the passions by which his life will be governed shall be humane and gentle or harsh and cruel, whether they shall be the passions of benevolence and pity or those of envy and covetousness, we must know what he believes his place among men to be, and what sort of obstacles he expects to have to overcome in order to attain to the position he seeks.

To guide him in this inquiry, after we have shown him men by means of the accidents common to the species, we must now show him them by means of their differences. This is the time for estimating inequality natural and civil, and for the scheme of the whole social order.

Society must be studied in the individual and the individual in society; those who desire to treat politics and morals apart from one another will never understand either. By confining ourselves at first to the primitive relations, we see how men should be influenced by them and what passions should spring from them; we see that it is in proportion to the development of these passions that a man's relations with others expand or contract. It is not so much strength of arm as moderation of spirit which makes men free and independent. The man whose wants are few is dependent on but few people, but those who constantly confound our vain desires with our bodily needs, those who have made these needs the basis of human society, are continually mistaking effects for causes, and they have only confused themselves by their own reasoning.

Since it is impossible in the state of nature that the difference between man and man should be great enough to make one dependent on another, there is in fact in this state of nature an actual and indestructible equality. In the civil state there is a vain and chimerical equality of right; the means intended for its maintenance, themselves serve to destroy it; and the power of the community, added to the power of the strongest for the oppression of the weak, disturbs the sort of equilibrium which nature has established between them. [Footnote: The universal spirit of the laws of every country is always to take the part of the strong against the weak, and the part of him who has against him who has not; this defect is inevitable, and there is no exception to it.] From this first contradiction spring all the other contradictions between the real and the apparent, which are to be found in the civil order. The many will always be sacrificed to the few, the common weal to private interest; those specious words--justice and subordination--will always serve as the tools of violence and the weapons of injustice; hence it follows that the higher classes which claim to be useful to the rest are really only seeking their own welfare at the expense of others; from this we may judge how much consideration is due to them according to right and justice. It remains to be seen if the rank to which they have attained is more favourable to their own happiness to know what opinion each one of us should form with regard to his own lot. This is the study with which we are now concerned; but to do it thoroughly we must begin with a knowledge of the human heart.

If it were only a question of showing young people man in his mask, there would be no need to point him out, and he would always be before their eyes; but since the mask is not the man, and since they must not be led away by its specious appearance, when you paint men for your scholar, paint them as they are, not that he may hate them, but that he may pity them and have no wish to be like them. In my opinion that is the most reasonable view a man can hold with regard to his fellow-men.

With this object in view we must take the opposite way from that hitherto followed, and instruct the youth rather through the experience of others than through his own. If men deceive him he will hate them; but, if, while they treat him with respect, he sees them deceiving each other, he will pity them. "The spectacle of the world," said Pythagoras, "is like the Olympic games; some are buying and selling and think only of their gains; others take an active part and strive for glory; others, and these not the worst, are content to be lookers-on."

I would have you so choose the company of a youth that he should think well of those among whom he lives, and I would have you so teach him to know the world that he should think ill of all that takes place in it. Let him know that man is by nature good, let him feel it, let him judge his neighbour by himself; but let him see how men are depraved and perverted by society; let him find the source of all their vices in their preconceived opinions; let him be disposed to respect the individual, but to despise the multitude; let him see that all men wear almost the same mask, but let him also know that some faces are fairer than the mask that conceals them.

It must be admitted that this method has its drawbacks, and it is not easy to carry it out; for if he becomes too soon engrossed in watching other people, if you train him to mark too closely the actions of others, you will make him spiteful and satirical, quick and decided in his judgments of others; he will find a hateful pleasure in seeking bad motives, and will fail to see the good even in that which is really good. He will, at least, get used to the sight of vice, he will behold the wicked without horror, just as we get used to seeing the wretched without pity. Soon the perversity of mankind will be not so much a warning as an excuse; he will say, "Man is made so," and he will have no wish to be different from the rest.

But if you wish to teach him theoretically to make him acquainted, not only with the heart of man, but also with the application of the external causes which turn our inclinations into vices; when you thus transport him all at once from the objects of sense to the objects of reason, you employ a system of metaphysics which he is not in a position to understand; you fall back into the error, so carefully avoided hitherto, of giving him lessons which are like lessons, of substituting in his mind the experience and the authority of the master for his own experience and the development of his own reason.

To remove these two obstacles at once, and to bring the human heart within his reach without risk of spoiling his own, I would show him men from afar, in other times or in other places, so that he may behold the scene but cannot take part in it. This is the time for history; with its help he will read the hearts of men without any lessons in philosophy; with its help he will view them as a mere spectator, dispassionate and without prejudice; he will view them as their judge, not as their accomplice or their accuser.

To know men you must behold their actions. In society we hear them talk; they show their words and hide their deeds; but in history the veil is drawn aside, and they are judged by their deeds. Their sayings even help us to understand them; for comparing what they say and what they do, we see not only what they are but what they would appear; the more they disguise themselves the more thoroughly they stand revealed.

Unluckily this study has its dangers, its drawbacks of several kinds. It is difficult to adopt a point of view which will enable one to judge one's fellow-creatures fairly. It is one of the chief defects of history to paint men's evil deeds rather than their good ones; it is revolutions and catastrophes that make history interesting; so long as a nation grows and prospers quietly in the tranquillity of a peaceful government, history says nothing; she only begins to speak of nations when, no longer able to be self-sufficing, they interfere with their neighbours' business, or allow their neighbours to interfere with their own; history only makes them famous when they are on the downward path; all our histories begin where they ought to end. We have very accurate accounts of declining nations; what we lack is the history of those nations which are multiplying; they are so happy and so good that history has nothing to tell us of them; and we see indeed in our own times that the most successful governments are least talked of. We only hear what is bad; the good is scarcely mentioned. Only the wicked become famous, the good are forgotten or laughed to scorn, and thus history, like philosophy, is for ever slandering mankind.

Moreover, it is inevitable that the facts described in history should not give an exact picture of what really happened; they are transformed in the brain of the historian, they are moulded by his interests and coloured by his prejudices. Who can place the reader precisely in a position to see the event as it really happened? Ignorance or partiality disguises everything. What a different impression may be given merely by expanding or contracting the circumstances of the case without altering a single historical incident. The same object may be seen from several points of view, and it will hardly seem the same thing, yet there has been no change except in the eye that beholds it. Do you indeed do honour to truth when what you tell me is a genuine fact, but you make it appear something quite different? A tree more or less, a rock to the right or to the left, a cloud of dust raised by the wind, how often have these decided the result of a battle without any one knowing it? Does that prevent history from telling you the cause of defeat or victory with as much assurance as if she had been on the spot? But what are the facts to me, while I am ignorant of their causes, and what lessons can I draw from an event, whose true cause is unknown to me? The historian indeed gives me a reason, but he invents it; and criticism itself, of which we hear so much, is only the art of guessing, the art of choosing from among several lies, the lie that is most like truth.

Have you ever read Cleopatra or Cassandra or any books of the kind? The author selects some well-known event, he then adapts it to his purpose, adorns it with details of his own invention, with people who never existed, with imaginary portraits; thus he piles fiction on fiction to lend a charm to his story. I see little difference between such romances and your histories, unless it is that the novelist draws more on his own imagination, while the historian slavishly copies what another has imagined; I will also admit, if you please, that the novelist has some moral purpose good or bad, about which the historian scarcely concerns himself. _

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