Emile

BOOK I

God makes all things good; man meddles with them and they become evil. He forces one soil to yield the products of another, one tree to bear another's fruit. He confuses and confounds time, place, and natural conditions. He mutilates his dog, his horse, and his slave. He destroys and defaces all things; he loves all that is deformed and monstrous; he will have nothing as nature made it, not even man himself, who must learn his paces like a saddle-horse, and be shaped to his master's taste like the trees in his garden. Yet things would be worse without this education, and mankind cannot be made by halves. Under existing conditions a man left to himself from birth would be more of a monster than the rest. Prejudice, authority, necessity, example, all the social conditions into which we are plunged, would stifle nature in him and put nothing in her place. She would be like a sapling chance sown in the midst of the highway, bent hither and thither and soon crushed by the passers-by.

Tender, anxious mother, [Footnote: The earliest education is most important and it undoubtedly is woman's work. If the author of nature had meant to assign it to men he would have given them milk to feed the child. Address your treatises on education to the women, for not only are they able to watch over it more closely than men, not only is their influence always predominant in education, its success concerns them more nearly, for most widows are at the mercy of their children, who show them very plainly whether their education was good or bad. The laws, always more concerned about property than about people, since their object is not virtue but peace, the laws give too little authority to the mother. Yet her position is more certain than that of the father, her duties are more trying; the right ordering of the family depends more upon her, and she is usually fonder of her children. There are occasions when a son may be excused for lack of respect for his father, but if a child could be so unnatural as to fail in respect for the mother who bore him and nursed him at her breast, who for so many years devoted herself to his care, such a monstrous wretch should be smothered at once as unworthy to live. You say mothers spoil their children, and no doubt that is wrong, but it is worse to deprave them as you do. The mother wants her child to be happy now. She is right, and if her method is wrong, she must be taught a better. Ambition, avarice, tyranny, the mistaken foresight of fathers, their neglect, their harshness, are a hundredfold more harmful to the child than the blind affection of the mother. Moreover, I must explain what I mean by a mother and that explanation follows.] I appeal to you. You can remove this young tree from the highway and shield it from the crushing force of social conventions. Tend and water it ere it dies. One day its fruit will reward your care. From the outset raise a wall round your child's soul; another may sketch the plan, you alone should carry it into execution.

Plants are fashioned by cultivation, man by education. If a man were born tall and strong, his size and strength would be of no good to him till he had learnt to use them; they would even harm him by preventing others from coming to his aid; [Footnote: Like them in externals, but without speech and without the ideas which are expressed by speech, he would be unable to make his wants known, while there would be nothing in his appearance to suggest that he needed their help.] left to himself he would die of want before he knew his needs. We lament the helplessness of infancy; we fail to perceive that the race would have perished had not man begun by being a child.

We are born weak, we need strength; helpless, we need aid; foolish, we need reason. All that we lack at birth, all that we need when we come to man's estate, is the gift of education.

This education comes to us from nature, from men, or from things. The inner growth of our organs and faculties is the education of nature, the use we learn to make of this growth is the education of men, what we gain by our experience of our surroundings is the education of things.

Thus we are each taught by three masters. If their teaching conflicts, the scholar is ill-educated and will never be at peace with himself; if their teaching agrees, he goes straight to his goal, he lives at peace with himself, he is well-educated.

Now of these three factors in education nature is wholly beyond our control, things are only partly in our power; the education of men is the only one controlled by us; and even here our power is largely illusory, for who can hope to direct every word and deed of all with whom the child has to do.

Viewed as an art, the success of education is almost impossible, since the essential conditions of success are beyond our control. Our efforts may bring us within sight of the goal, but fortune must favour us if we are to reach it.

What is this goal? As we have just shown, it is the goal of nature. Since all three modes of education must work together, the two that we can control must follow the lead of that which is beyond our control. Perhaps this word Nature has too vague a meaning. Let us try to define it.

Nature, we are told, is merely habit. What does that mean? Are there not habits formed under compulsion, habits which never stifle nature? Such, for example, are the habits of plants trained horizontally. The plant keeps its artificial shape, but the sap has not changed its course, and any new growth the plant may make will be vertical. It is the same with a man's disposition; while the conditions remain the same, habits, even the least natural of them, hold good; but change the conditions, habits vanish, nature reasserts herself. Education itself is but habit, for are there not people who forget or lose their education and others who keep it? Whence comes this difference? If the term nature is to be restricted to habits conformable to nature we need say no more.

We are born sensitive and from our birth onwards we are affected in various ways by our environment. As soon as we become conscious of our sensations we tend to seek or shun the things that cause them, at first because they are pleasant or unpleasant, then because they suit us or not, and at last because of judgments formed by means of the ideas of happiness and goodness which reason gives us. These tendencies gain strength and permanence with the growth of reason, but hindered by our habits they are more or less warped by our prejudices. Before this change they are what I call Nature within us.

Everything should therefore be brought into harmony with these natural tendencies, and that might well be if our three modes of education merely differed from one another; but what can be done when they conflict, when instead of training man for himself you try to train him for others? Harmony becomes impossible. Forced to combat either nature or society, you must make your choice between the man and the citizen, you cannot train both.

The smaller social group, firmly united in itself and dwelling apart from others, tends to withdraw itself from the larger society. Every patriot hates foreigners; they are only men, and nothing to him.[Footnote: Thus the wars of republics are more cruel than those of monarchies. But if the wars of kings are less cruel, their peace is terrible; better be their foe than their subject.] This defect is inevitable, but of little importance. The great thing is to be kind to our neighbours. Among strangers the Spartan was selfish, grasping, and unjust, but unselfishness, justice, and harmony ruled his home life. Distrust those cosmopolitans who search out remote duties in their books and neglect those that lie nearest. Such philosophers will love the Tartars to avoid loving their neighbour.

The natural man lives for himself; he is the unit, the whole, dependent only on himself and on his like. The citizen is but the numerator of a fraction, whose value depends on its denominator; his value depends upon the whole, that is, on the community. Good social institutions are those best fitted to make a man unnatural, to exchange his independence for dependence, to merge the unit in the group, so that he no longer regards himself as one, but as a part of the whole, and is only conscious of the common life. A citizen of Rome was neither Caius nor Lucius, he was a Roman; he ever loved his country better than his life. The captive Regulus professed himself a Carthaginian; as a foreigner he refused to take his seat in the Senate except at his master's bidding. He scorned the attempt to save his life. He had his will, and returned in triumph to a cruel death. There is no great likeness between Regulus and the men of our own day.

The Spartan Pedaretes presented himself for admission to the council of the Three Hundred and was rejected; he went away rejoicing that there were three hundred Spartans better than himself. I suppose he was in earnest; there is no reason to doubt it. That was a citizen.

A Spartan mother had five sons with the army. A Helot arrived; trembling she asked his news. "Your five sons are slain." "Vile slave, was that what I asked thee?" "We have won the victory." She hastened to the temple to render thanks to the gods. That was a citizen.

He who would preserve the supremacy of natural feelings in social life knows not what he asks. Ever at war with himself, hesitating between his wishes and his duties, he will be neither a man nor a citizen. He will be of no use to himself nor to others. He will be a man of our day, a Frenchman, an Englishman, one of the great middle class.

To be something, to be himself, and always at one with himself, a man must act as he speaks, must know what course he ought to take, and must follow that course with vigour and persistence. When I meet this miracle it will be time enough to decide whether he is a man or a citizen, or how he contrives to be both.

Two conflicting types of educational systems spring from these conflicting aims. One is public and common to many, the other private and domestic.

If you wish to know what is meant by public education, read Plato's Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written.

In popular estimation the Platonic Institute stands for all that is fanciful and unreal. For my own part I should have thought the system of Lycurgus far more impracticable had he merely committed it to writing. Plato only sought to purge man's heart; Lycurgus turned it from its natural course.

The public institute does not and cannot exist, for there is neither country nor patriot. The very words should be struck out of our language. The reason does not concern us at present, so that though I know it I refrain from stating it.

I do not consider our ridiculous colleges [Footnote: There are teachers dear to me in many schools and especially in the University of Paris, men for whom I have a great respect, men whom I believe to be quite capable of instructing young people, if they were not compelled to follow the established custom. I exhort one of them to publish the scheme of reform which he has thought out. Perhaps people would at length seek to cure the evil if they realised that there was a remedy.] as public institutes, nor do I include under this head a fashionable education, for this education facing two ways at once achieves nothing. It is only fit to turn out hypocrites, always professing to live for others, while thinking of themselves alone. These professions, however, deceive no one, for every one has his share in them; they are so much labour wasted.

Our inner conflicts are caused by these contradictions. Drawn this way by nature and that way by man, compelled to yield to both forces, we make a compromise and reach neither goal. We go through life, struggling and hesitating, and die before we have found peace, useless alike to ourselves and to others.

There remains the education of the home or of nature; but how will a man live with others if he is educated for himself alone? If the twofold aims could be resolved into one by removing the man's self-contradictions, one great obstacle to his happiness would be gone. To judge of this you must see the man full-grown; you must have noted his inclinations, watched his progress, followed his steps; in a word you must really know a natural man. When you have read this work, I think you will have made some progress in this inquiry.

What must be done to train this exceptional man! We can do much, but the chief thing is to prevent anything being done. To sail against the wind we merely follow one tack and another; to keep our position in a stormy sea we must cast anchor. Beware, young pilot, lest your boat slip its cable or drag its anchor before you know it.

In the social order where each has his own place a man must be educated for it. If such a one leave his own station he is fit for nothing else. His education is only useful when fate agrees with his parents' choice; if not, education harms the scholar, if only by the prejudices it has created. In Egypt, where the son was compelled to adopt his father's calling, education had at least a settled aim; where social grades remain fixed, but the men who form them are constantly changing, no one knows whether he is not harming his son by educating him for his own class.

In the natural order men are all equal and their common calling is that of manhood, so that a well-educated man cannot fail to do well in that calling and those related to it. It matters little to me whether my pupil is intended for the army, the church, or the law. Before his parents chose a calling for him nature called him to be a man. Life is the trade I would teach him. When he leaves me, I grant you, he will be neither a magistrate, a soldier, nor a priest; he will be a man. All that becomes a man he will learn as quickly as another. In vain will fate change his station, he will always be in his right place. "Occupavi te, fortuna, atque cepi; omnes-que aditus tuos interclusi, ut ad me aspirare non posses." The real object of our study is man and his environment. To my mind those of us who can best endure the good and evil of life are the best educated; hence it follows that true education consists less in precept than in practice. We begin to learn when we begin to live; our education begins with ourselves, our first teacher is our nurse. The ancients used the word "Education" in a different sense, it meant "Nurture." "Educit obstetrix," says Varro. "Educat nutrix, instituit paedagogus, docet magister." Thus, education, discipline, and instruction are three things as different in their purpose as the dame, the usher, and the teacher. But these distinctions are undesirable and the child should only follow one guide.

We must therefore look at the general rather than the particular, and consider our scholar as man in the abstract, man exposed to all the changes and chances of mortal life. If men were born attached to the soil of our country, if one season lasted all the year round, if every man's fortune were so firmly grasped that he could never lose it, then the established method of education would have certain advantages; the child brought up to his own calling would never leave it, he could never have to face the difficulties of any other condition. But when we consider the fleeting nature of human affairs, the restless and uneasy spirit of our times, when every generation overturns the work of its predecessor, can we conceive a more senseless plan than to educate a child as if he would never leave his room, as if he would always have his servants about him? If the wretched creature takes a single step up or down he is lost. This is not teaching him to bear pain; it is training him to feel it.

People think only of preserving their child's life; this is not enough, he must be taught to preserve his own life when he is a man, to bear the buffets of fortune, to brave wealth and poverty, to live at need among the snows of Iceland or on the scorching rocks of Malta. In vain you guard against death; he must needs die; and even if you do not kill him with your precautions, they are mistaken. Teach him to live rather than to avoid death: life is not breath, but action, the use of our senses, our mind, our faculties, every part of ourselves which makes us conscious of our being. Life consists less in length of days than in the keen sense of living. A man maybe buried at a hundred and may never have lived at all. He would have fared better had he died young.

Our wisdom is slavish prejudice, our customs consist in control, constraint, compulsion. Civilised man is born and dies a slave. The infant is bound up in swaddling clothes, the corpse is nailed down in his coffin. All his life long man is imprisoned by our institutions.

I am told that many midwives profess to improve the shape of the infant's head by rubbing, and they are allowed to do it. Our heads are not good enough as God made them, they must be moulded outside by the nurse and inside by the philosopher. The Caribs are better off than we are. The child has hardly left the mother's womb, it has hardly begun to move and stretch its limbs, when it is deprived of its freedom. It is wrapped in swaddling bands, laid down with its head fixed, its legs stretched out, and its arms by its sides; it is wound round with linen and bandages of all sorts so that it cannot move. It is fortunate if it has room to breathe, and it is laid on its side so that water which should flow from its mouth can escape, for it is not free to turn its head on one side for this purpose.

The new-born child requires to stir and stretch his limbs to free them from the stiffness resulting from being curled up so long. His limbs are stretched indeed, but he is not allowed to move them. Even the head is confined by a cap. One would think they were afraid the child should look as if it were alive.

Thus the internal impulses which should lead to growth find an insurmountable obstacle in the way of the necessary movements. The child exhausts his strength in vain struggles, or he gains strength very slowly. He was freer and less constrained in the womb; he has gained nothing by birth.

The inaction, the constraint to which the child's limbs are subjected can only check the circulation of the blood and humours; it can only hinder the child's growth in size and strength, and injure its constitution. Where these absurd precautions are absent, all the men are tall, strong, and well-made. Where children are swaddled, the country swarms with the hump-backed, the lame, the bow-legged, the rickety, and every kind of deformity. In our fear lest the body should become deformed by free movement, we hasten to deform it by putting it in a press. We make our children helpless lest they should hurt themselves.

Is not such a cruel bondage certain to affect both health and temper? Their first feeling is one of pain and suffering; they find every necessary movement hampered; more miserable than a galley slave, in vain they struggle, they become angry, they cry. Their first words you say are tears. That is so. From birth you are always checking them, your first gifts are fetters, your first treatment, torture. Their voice alone is free; why should they not raise it in complaint? They cry because you are hurting them; if you were swaddled you would cry louder still.

What is the origin of this senseless and unnatural custom? Since mothers have despised their first duty and refused to nurse their own children, they have had to be entrusted to hired nurses. Finding themselves the mothers of a stranger's children, without the ties of nature, they have merely tried to save themselves trouble. A child unswaddled would need constant watching; well swaddled it is cast into a corner and its cries are unheeded. So long as the nurse's negligence escapes notice, so long as the nursling does not break its arms or legs, what matter if it dies or becomes a weakling for life. Its limbs are kept safe at the expense of its body, and if anything goes wrong it is not the nurse's fault.

These gentle mothers, having got rid of their babies, devote themselves gaily to the pleasures of the town. Do they know how their children are being treated in the villages? If the nurse is at all busy, the child is hung up on a nail like a bundle of clothes and is left crucified while the nurse goes leisurely about her business. Children have been found in this position purple in the face, their tightly bandaged chest forbade the circulation of the blood, and it went to the head; so the sufferer was considered very quiet because he had not strength to cry. How long a child might survive under such conditions I do not know, but it could not be long. That, I fancy, is one of the chief advantages of swaddling clothes.

It is maintained that unswaddled infants would assume faulty positions and make movements which might injure the proper development of their limbs. That is one of the empty arguments of our false wisdom which has never been confirmed by experience. Out of all the crowds of children who grow up with the full use of their limbs among nations wiser than ourselves, you never find one who hurts himself or maims himself; their movements are too feeble to be dangerous, and when they assume an injurious position, pain warns them to change it.

We have not yet decided to swaddle our kittens and puppies; are they any the worse for this neglect? Children are heavier, I admit, but they are also weaker. They can scarcely move, how could they hurt themselves! If you lay them on their backs, they will lie there till they die, like the turtle, unable to turn itself over. Not content with having ceased to suckle their children, women no longer wish to do it; with the natural result motherhood becomes a burden; means are found to avoid it. They will destroy their work to begin it over again, and they thus turn to the injury of the race the charm which was given them for its increase. This practice, with other causes of depopulation, forbodes the coming fate of Europe. Her arts and sciences, her philosophy and morals, will shortly reduce her to a desert. She will be the home of wild beasts, and her inhabitants will hardly have changed for the worse.

I have sometimes watched the tricks of young wives who pretend that they wish to nurse their own children. They take care to be dissuaded from this whim. They contrive that husbands, doctors, and especially mothers should intervene. If a husband should let his wife nurse her own baby it would be the ruin of him; they would make him out a murderer who wanted to be rid of her. A prudent husband must sacrifice paternal affection to domestic peace. Fortunately for you there are women in the country districts more continent than your wives. You are still more fortunate if the time thus gained is not intended for another than yourself.

There can be no doubt about a wife's duty, but, considering the contempt in which it is held, it is doubtful whether it is not just as good for the child to be suckled by a stranger. This is a question for the doctors to settle, and in my opinion they have settled it according to the women's wishes, [Footnote: The league between the women and the doctors has always struck me as one of the oddest things in Paris. The doctors' reputation depends on the women, and by means of the doctors the women get their own way. It is easy to see what qualifications a doctor requires in Paris if he is to become celebrated.] and for my own part I think it is better that the child should suck the breast of a healthy nurse rather than of a petted mother, if he has any further evil to fear from her who has given him birth.

Ought the question, however, to be considered only from the physiological point of view? Does not the child need a mother's care as much as her milk? Other women, or even other animals, may give him the milk she denies him, but there is no substitute for a mother's love.

The woman who nurses another's child in place of her own is a bad mother; how can she be a good nurse? She may become one in time; use will overcome nature, but the child may perish a hundred times before his nurse has developed a mother's affection for him.

And this affection when developed has its drawbacks, which should make any feeling woman afraid to put her child out to nurse. Is she prepared to divide her mother's rights, or rather to abdicate them in favour of a stranger; to see her child loving another more than herself; to feel that the affection he retains for his own mother is a favour, while his love for his foster-mother is a duty; for is not some affection due where there has been a mother's care?