The Essential Writings of Jean-Jacques Rousseau. Jean-Jacques Rousseau

The old historians generally give fewer portraits and bring more intelligence and common-sense to their judgments; but even among them there is plenty of scope for choice, and you must not begin with the wisest but with the simplest. I would not put Polybius or Sallust into the hands of a youth; Tacitus is the author of the old, young men cannot understand him; you must learn to see in human actions the simplest features of the heart of man before you try to sound its depths. You must be able to read facts clearly before you begin to study maxims. Philosophy in the form of maxims is only fit for the experienced. Youth should never deal with the general, all its teaching should deal with individual instances.

      To my mind Thucydides is the true model of historians. He relates facts without giving his opinion; but he omits no circumstance adapted to make us judge for ourselves. He puts everything that he relates before his reader; far from interposing between the facts and the readers, he conceals himself; we seem not to read but to see. Unfortunately he speaks of nothing but war, and in his stories we only see the least instructive part of the world, that is to say the battles. The virtues and defects of the Retreat of the Ten Thousand and the Commentaries of Caesar are almost the same. The kindly Herodotus, without portraits, without maxims, yet flowing, simple, full of details calculated to delight and interest in the highest degree, would be perhaps the best historian if these very details did not often degenerate into childish folly, better adapted to spoil the taste of youth than to form it; we need discretion before we can read him. I say nothing of Livy, his turn will come; but he is a statesman, a rhetorician, he is everything which is unsuitable for a youth.

      History in general is lacking because it only takes note of striking and clearly marked facts which may be fixed by names, places, and dates; but the slow evolution of these facts, which cannot be definitely noted in this way, still remains unknown. We often find in some battle, lost or won, the ostensible cause of a revolution which was inevitable before this battle took place. War only makes manifest events already determined by moral causes, which few historians can perceive.

      The philosophic spirit has turned the thoughts of many of the historians of our times in this direction; but I doubt whether truth has profited by their labours. The rage for systems has got possession of all alike, no one seeks to see things as they are, but only as they agree with his system.

      Add to all these considerations the fact that history shows us actions rather than men, because she only seizes men at certain chosen times in full dress; she only portrays the statesman when he is prepared to be seen; she does not follow him to his home, to his study, among his family and his friends; she only shows him in state; it is his clothes rather than himself that she describes.

      I would prefer to begin the study of the human heart with reading the lives of individuals; for then the man hides himself in vain, the historian follows him everywhere; he never gives him a moment's grace nor any corner where he can escape the piercing eye of the spectator; and when he thinks he is concealing himself, then it is that the writer shows him up most plainly.

      "Those who write lives," says Montaigne, "in so far as they delight more in ideas than in events, more in that which comes from within than in that which comes from without, these are the writers I prefer; for this reason Plutarch is in every way the man for me."

      It is true that the genius of men in groups or nations is very different from the character of the individual man, and that we have a very imperfect knowledge of the human heart if we do not also examine it in crowds; but it is none the less true that to judge of men we must study the individual man, and that he who had a perfect knowledge of the inclinations of each individual might foresee all their combined effects in the body of the nation.

      We must go back again to the ancients, for the reasons already stated, and also because all the details common and familiar, but true and characteristic, are banished by modern stylists, so that men are as much tricked out by our modern authors in their private life as in public. Propriety, no less strict in literature than in life, no longer permits us to say anything in public which we might not do in public; and as we may only show the man dressed up for his part, we never see a man in our books any more than we do on the stage. The lives of kings may be written a hundred times, but to no purpose; we shall never have another Suetonius.

      The excellence of Plutarch consists in these very details which we are no longer permitted to describe. With inimitable grace he paints the great man in little things; and he is so happy in the choice of his instances that a word, a smile, a gesture, will often suffice to indicate the nature of his hero. With a jest Hannibal cheers his frightened soldiers, and leads them laughing to the battle which will lay Italy at his feet; Agesilaus riding on a stick makes me love the conqueror of the great king; Caesar passing through a poor village and chatting with his friends unconsciously betrays the traitor who professed that he only wished to be Pompey's equal. Alexander swallows a draught without a word—it is the finest moment in his life; Aristides writes his own name on the shell and so justifies his title; Philopoemen, his mantle laid aside, chops firewood in the kitchen of his host. This is the true art of portraiture. Our disposition does not show itself in our features, nor our character in our great deeds; it is trifles that show what we really are. What is done in public is either too commonplace or too artificial, and our modern authors are almost too grand to tell us anything else.

      M. de Turenne was undoubtedly one of the greatest men of the last century. They have had the courage to make his life interesting by the little details which make us know and love him; but how many details have they felt obliged to omit which might have made us know and love him better still? I will only quote one which I have on good authority, one which Plutarch would never have omitted, and one which Ramsai would never have inserted had he been acquainted with it.

      On a hot summer's day Viscount Turenne in a little white vest and nightcap was standing at the window of his antechamber; one of his men came up and, misled by the dress, took him for one of the kitchen lads whom he knew. He crept up behind him and smacked him with no light hand. The man he struck turned round hastily. The valet saw it was his master and trembled at the sight of his face. He fell on his knees in desperation. "Sir, I thought it was George." "Well, even if it was George," exclaimed Turenne rubbing the injured part, "you need not have struck so hard." You do not dare to say this, you miserable writers! Remain for ever without humanity and without feeling; steel your hard hearts in your vile propriety, make yourselves contemptible through your high-mightiness. But as for you, dear youth, when you read this anecdote, when you are touched by all the kindliness displayed even on the impulse of the moment, read also the littleness of this great man when it was a question of his name and birth. Remember it was this very Turenne who always professed to yield precedence to his nephew, so that all men might see that this child was the head of a royal house. Look on this picture and on that, love nature, despise popular prejudice, and know the man as he was.

      There are few people able to realise what an effect such reading, carefully directed, will have upon the unspoilt mind of a youth. Weighed down by books from our earliest childhood, accustomed to read without thinking, what we read strikes us even less, because we already bear in ourselves the passions and prejudices with which history and the lives of men are filled; all that they do strikes us as only natural, for we ourselves are unnatural and we judge others by ourselves. But imagine my Emile, who has been carefully guarded for eighteen years with the sole object of preserving a right judgment and a healthy heart, imagine him when the curtain goes up casting his eyes for the first time upon the world's stage; or rather picture him behind the scenes watching the actors don their costumes, and counting the cords and pulleys which deceive with their feigned shows the eyes of the spectators. His first surprise will soon give place to feelings of shame and scorn of his fellow-man; he will be indignant at the sight of the whole human race deceiving itself and stooping to this childish folly; he will grieve to see his brothers tearing each other limb from limb for a mere dream, and transforming themselves into wild beasts because they could not be content to be men.

      Given the natural disposition of the pupil, there is no doubt that if the master exercises any sort of prudence or discretion in his choice of reading, however little he may put him in the way of reflecting on the subject-matter, this exercise will serve as a course in practical philosophy, a philosophy better understood and more thoroughly mastered than all the empty speculations with which the brains of lads are muddled