Emile, Jean-Jacques Rousseau [fantasy books to read txt] 📗

a family you will become a citizen of your country. And what is a citizen of the state? What do you know about it? You have studied your duties as a man, but what do you know of the duties of a citizen? Do you know the meaning of such terms as government, laws, country? Do you know the price you must pay for life, and for what you must be prepared to die? You think you know everything, when you really know nothing at all. Before you take your place in the civil order, learn to perceive and know what is your proper place.

“Emile, you must leave Sophy; I do not bid you forsake her; if you were capable of such conduct, she would be only too happy not to have married you; you must leave her in order to return worthy of her. Do not be vain enough to think yourself already worthy. How much remains to be done! Come and fulfil this splendid task; come and learn to submit to absence; come and earn the prize of fidelity, so that when you return you may indeed deserve some honour, and may ask her hand not as a favour but as a reward.”

Unaccustomed to struggle with himself, untrained to desire one thing and to will another, the young man will not give way; he resists, he argues. Why should he refuse the happiness which awaits him?

Would he not despise the hand which is offered him if he hesitated to accept it? Why need he leave her to learn what he ought to know?

And if it were necessary to leave her why not leave her as his wife with a certain pledge of his return? Let him be her husband, and he is ready to follow me; let them be married and he will leave her without fear. “Marry her in order to leave her, dear Emile! what a contradiction! A lover who can leave his mistress shows himself capable of great things; a husband should never leave his wife unless through necessity. To cure your scruples, I see the delay must be involuntary on your part; you must be able to tell Sophy you leave her against your will. Very well, be content, and since you will not follow the commands of reason, you must submit to another master. You have not forgotten your promise. Emile, you must leave Sophy; I will have it.”

For a moment or two he was downcast, silent, and thoughtful, then looking me full in the face he said, “When do we start?” “In a week’s time,” I replied; “Sophy must be prepared for our going.

Women are weaker than we are, and we must show consideration for them; and this parting is not a duty for her as it is for you, so she may be allowed to bear it less bravely.”

The temptation to continue the daily history of their love up to the time of their separation is very great; but I have already presumed too much upon the good nature of my readers; let us abridge the story so as to bring it to an end. Will Emile face the situation as bravely at his mistress’ feet as he has done in conversation with his friend? I think he will; his confidence is rooted in the sincerity of his love. He would be more at a loss with her, if it cost him less to leave her; he would leave her feeling himself to blame, and that is a difficult part for a man of honour to play; but the greater the sacrifice, the more credit he demands for it in the sight of her who makes it so difficult. He has no fear that she will misunderstand his motives. Every look seems to say, “Oh, Sophy, read my heart and be faithful to me; your lover is not without virtue.”

Sophy tries to bear the unforeseen blow with her usual pride and dignity. She tries to seem as if she did not care, but as the honours of war are not hers, but Emile’s, her strength is less equal to the task. She weeps, she sighs against her will, and the fear of being forgotten embitters the pain of parting. She does not weep in her lover’s sight, she does not let him see her terror; she would die rather than utter a sigh in his presence. I am the recipient of her lamentations, I behold her tears, it is I who am supposed to be her confidant. Women are very clever and know how to conceal their cleverness; the more she frets in private, the more pains she takes to please me; she feels that her fate is in my hands.

I console and comfort her; I make myself answerable for her lover, or rather for her husband; let her be as true to him as he to her and I promise they shall be married in two years’ time. She respects me enough to believe that I do not want to deceive her.

I am guarantor to each for the other. Their hearts, their virtue, my honesty, the confidence of their parents, all combine to reassure them. But what can reason avail against weakness? They part as if they were never to meet again.

Then it is that Sophy recalls the regrets of Eucharis, and fancies herself in her place. Do not let us revive that fantastic affection during his absence “Sophy,” say I one day, “exchange books with Emile; let him have your Telemachus that he may learn to be like him, and let him give you his Spectator which you enjoy reading.

Study the duties of good wives in it, and remember that in two years’

time you will undertake those duties.” The exchange gave pleasure to both and inspired them with confidence. At last the sad day arrived and they must part.

Sophy’s worthy father, with whom I had arranged the whole business, took affectionate leave of me, and taking me aside, he spoke seriously and somewhat emphatically, saying, “I have done everything to please you; I knew I had to do with a man of honour; I have only one word to say. Remembering your pupil has signed his contract of marriage on my daughter’s lips.”

What a difference in the behaviour of the two lovers! Emile, impetuous, eager, excited, almost beside himself, cries aloud and sheds torrents of tears upon the hands of father, mother, and daughter; with sobs he embraces every one in the house and repeats the same thing over and over again in a way that would be ludicrous at any other time. Sophy, pale, sorrowful, doleful, and heavy-eyed, remains quiet without a word or a tear, she sees no one, not even Emile. In vain he takes her hand, and clasps her in his arms; she remains motionless, unheeding his tears, his caresses, and everything he does; so far as she is concerned, he is gone already. A sight more moving than the prolonged lamentations and noisy regrets of her lover! He sees, he feels, he is heartbroken. I drag him reluctantly away; if I left him another minute, he would never go. I am delighted that he should carry this touching picture with him. If he should ever be tempted to forget what is due to Sophy, his heart must have strayed very far indeed if I cannot bring it back to her by recalling her as he saw her last.

OF TRAVEL

Is it good for young people to travel? The question is often asked and as often hotly disputed. If it were stated otherwise—Are men the better for having travelled?—perhaps there would be less difference of opinion.

The misuse of books is the death of sound learning. People think they know what they have read, and take no pains to learn. Too much reading only produces a pretentious ignoramus. There was never so much reading in any age as the present, and never was there less learning; in no country of Europe are so many histories and books of travel printed as in France, and nowhere is there less knowledge of the mind and manners of other nations. So many books lead us to neglect the book of the world; if we read it at all, we keep each to our own page. If the phrase, “Can one become a Persian,” were unknown to me, I should suspect on hearing it that it came from the country where national prejudice is most prevalent and from the sex which does most to increase it.

A Parisian thinks he has a knowledge of men and he knows only Frenchmen; his town is always full of foreigners, but he considers every foreigner as a strange phenomenon which has no equal in the universe. You must have a close acquaintance with the middle classes of that great city, you must have lived among them, before you can believe that people could be at once so witty and so stupid. The strangest thing about it is that probably every one of them has read a dozen times a description of the country whose inhabitants inspire him with such wonder.

To discover the truth amidst our own prejudices and those of the authors is too hard a task. I have been reading books of travels all my life, but I never found two that gave me the same idea of the same nation. On comparing my own scanty observations with what I have read, I have decided to abandon the travellers and I regret the time wasted in trying to learn from their books; for I am quite convinced that for that sort of study, seeing not reading is required. That would be true enough if every traveller were honest, if he only said what he saw and believed, and if truth were not tinged with false colours from his own eyes. What must it be when we have to disentangle the truth from the web of lies and ill-faith?

Let us leave the boasted resources of books to those who are content to use them. Like the art of Raymond Lully they are able to set people chattering about things they do not know. They are able to set fifteen-year-old Platos discussing philosophy in the clubs, and teaching people the customs of Egypt and the Indies on the word of Paul Lucas or Tavernier.

I maintain that it is beyond dispute that any one who has only seen one nation does not know men; he only knows those men among whom he has lived. Hence there is another way of stating the question about travel: “Is it enough for a well-educated man to know his fellow-countrymen, or ought he to know mankind in general?” Then there is no place for argument or uncertainty. See how greatly the solution of a difficult problem may depend on the way in which it is stated.

But is it necessary to travel the whole globe to study mankind? Need we go to Japan to study Europeans? Need we know every individual before we know the species? No, there are men so much alike that it is not worth while to study them individually. When you have seen a dozen Frenchmen you have seen them all. Though one cannot say as much of the English and other nations, it is, however, certain that every nation has its own specific character, which is derived by induction from the study, not of one, but many of its members.

He who has compared a dozen nations knows men, just he who has compared a dozen Frenchmen knows the French.

To acquire knowledge it is not enough to travel hastily through a country. Observation demands eyes, and the power of directing them towards the object we desire to know. There are plenty of people who learn no more from their travels than from