Emile by Jean-Jacques Rousseau (new ebook reader TXT) 📖

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?

To remove this difficulty, children are taught to look down on their nurses, to treat them as mere servants. When their task is completed the child is withdrawn or the nurse is dismissed. Her visits to her foster-child are discouraged by a cold reception. After a few years the child never sees her again. The mother expects to take her place, and to repair by her cruelty the results of her own neglect. But she is greatly mistaken; she is making an ungrateful foster-child, not an affectionate son; she is teaching him ingratitude, and she is preparing him to despise at a later day the mother who bore him, as he now despises his nurse.

How emphatically would I speak if it were not so hopeless to keep struggling in vain on behalf of a real reform. More depends on this than you realise. Would you restore all men to their primal duties, begin with the mothers; the results will surprise you.

Every evil follows in the train of this first sin; the whole moral order is disturbed, nature is quenched in every breast, the home becomes gloomy, the spectacle of a young family no longer stirs the husband’s love and the stranger’s reverence. The mother whose children are out of sight wins scanty esteem; there is no home life, the ties of nature are not strengthened by those of habit; fathers, mothers, children, brothers, and sisters cease to exist.

They are almost strangers; how should they love one another? Each thinks of himself first. When the home is a gloomy solitude pleasure will be sought elsewhere.

But when mothers deign to nurse their own children, then will be a reform in morals; natural feeling will revive in every heart; there will be no lack of citizens for the state; this first step by itself will restore mutual affection. The charms of home are the best antidote to vice. The noisy play of children, which we thought so trying, becomes a delight; mother and father rely more on each other and grow dearer to one another; the marriage tie is strengthened. In the cheerful home life the mother finds her sweetest duties and the father his pleasantest recreation. Thus the cure of this one evil would work a wide-spread reformation; nature would regain her rights. When women become good mothers, men will be good husbands and fathers.

My words are vain! When we are sick of worldly pleasures we do not return to the pleasures of the home. Women have ceased to be mothers, they do not and will not return to their duty. Could they do it if they would? The contrary custom is firmly established; each would have to overcome the opposition of her neighbours, leagued together against the example which some have never given and others do not desire to follow.

Yet there are still a few young women of good natural disposition who refuse to be the slaves of fashion and rebel against the clamour of other women, who fulfil the sweet task imposed on them by nature. Would that the reward in store for them might draw others to follow their example. My conclusion is based upon plain reason, and upon facts I have never seen disputed; and I venture to promise these worthy mothers the firm and steadfast affection of their husbands and the truly filial love of their children and the respect of all the world. Child-birth will be easy and will leave no ill-results, their health will be strong and vigorous, and they will see their daughters follow their example, and find that example quoted as a pattern to others.

No mother, no child; their duties are reciprocal, and when ill done by the one they will be neglected by the other. The child should love his mother before he knows what he owes her. If the voice of instinct is not strengthened by habit it soon dies, the heart is still-born. From the outset we have strayed from the path of nature.

There is another by-way which may tempt our feet from the path of nature. The mother may lavish excessive care on her child instead of neglecting him; she may make an idol of him; she may develop and increase his weakness to prevent him feeling it; she wards off every painful experience in the hope of withdrawing him from the power of nature, and fails to realise that for every trifling ill from which she preserves him the future holds in store many accidents and dangers, and that it is a cruel kindness to prolong the child’s weakness when the grown man must bear fatigue.

Thetis, so the story goes, plunged her son in the waters of Styx to make him invulnerable. The truth of this allegory is apparent. The cruel mothers I speak of do otherwise; they plunge their children into softness, and they are preparing suffering for them, they open the way to every kind of ill, which their children will not fail to experience after they grow up.

Fix your eyes on nature, follow the path traced by her. She keeps children at work, she hardens them by all kinds of difficulties, she soon teaches them the meaning of pain and grief. They cut their teeth and are feverish, sharp colics bring on convulsions, they are choked by fits of coughing and tormented by worms, evil humours corrupt the blood, germs of various kinds ferment in it, causing dangerous eruptions. Sickness and danger play the chief part in infancy. One half of the children who are born die before their eighth year. The child who has overcome hardships has gained strength, and as soon as he can use his life he holds it more securely.

This is nature’s law; why contradict it? Do you not see that in your efforts to improve upon her handiwork you are destroying it; her cares are wasted? To do from without what she does within is according to you to increase the danger twofold. On the contrary, it is the way to avert it; experience shows that children delicately nurtured are more likely to die. Provided we do not overdo it, there is less risk in using their strength than in sparing it. Accustom them therefore to the hardships they will have to face; train them to endure extremes of temperature, climate, and condition, hunger, thirst, and weariness. Dip them in the waters of Styx. Before bodily habits become fixed you may teach what habits you will without any risk, but once habits are established any change is fraught with peril. A child will bear changes which a man cannot bear, the muscles of the one are soft and flexible, they take whatever direction you give them without any effort; the muscles of the grown man are harder and they only change their accustomed mode of action when subjected to violence. So we can make a child strong without risking his life or health, and even if there were some risk, it should not be taken into consideration. Since human life is full of dangers, can we do better than face them at a time when they can do the least harm?

A child’s worth increases with his years. To his personal value must be added the cost of the care bestowed upon him. For himself there is not only loss of life, but the consciousness of death.

We must therefore think most of his future in our efforts for his preservation. He must be protected against the ills of youth before he reaches them: for if the value of life increases until the child reaches an age when he can be useful, what madness to spare some suffering in infancy only to multiply his pain when he reaches the age of reason. Is that what our master teaches us!

Man is born to suffer; pain is the means of his preservation.

His childhood is happy, knowing only pain of body. These bodily sufferings are much less cruel, much less painful, than other forms of suffering, and they rarely lead to self-destruction. It is not the twinges of gout which make a man kill himself, it is mental suffering that leads to despair. We pity the sufferings of childhood; we should pity ourselves; our worst sorrows are of our own making.

The new-born infant cries, his early days are spent in crying. He is alternately petted and shaken by way of soothing him; sometimes he is threatened, sometimes beaten, to keep him quiet. We do what he wants or we make him do what we want, we submit to his whims or subject him to our own. There is no middle course; he must rule or obey. Thus big earliest ideas are those of the tyrant or the slave.

He commands before he can speak, he obeys before he can act, and sometimes he is punished for faults before he is aware of them, or rather before they are committed. Thus early are the seeds of evil passions sown in his young heart. At a later day these are attributed to nature, and when we have taken pains to make him bad we lament his badness.

In this way the child passes six or seven years in the hands of women, the victim of his own caprices or theirs, and after they have taught him all sorts of things, when they have burdened his memory with words he cannot understand, or things which are of no use to him, when nature has been stifled by the passions they have implanted in him, this sham article is sent to a tutor. The tutor completes the development of the germs of artificiality which he finds already well grown, he teaches him everything except self-knowledge and self-control, the arts of life and happiness. When at length this infant slave and tyrant, crammed with knowledge but empty of sense, feeble alike in mind and body, is flung upon the world, and his helplessness, his pride, and his other vices are displayed, we begin to lament the wretchedness and perversity of mankind. We are wrong; this is the creature of our fantasy; the natural man is cast in another mould.

Would you keep him as nature made him? Watch over him from his birth. Take possession of him as soon as he comes into the world and keep him till he is a man; you will never succeed otherwise.

The real nurse is the mother and the real teacher is the father.

Let them agree in the ordering of their duties as well as in their method, let the child pass from one to the other. He will be better educated by a sensible though ignorant father than by the cleverest master in the world. For zeal will atone for lack of knowledge, rather than knowledge for lack of zeal. But the duties of public and private business! Duty indeed! Does a father’s duty come last.

[Footnote: When we read in Plutarch that Cato the Censor, who ruled Rome with such glory, brought up his own sons from the cradle, and so carefully that he left everything to be present when their nurse, that is to say their mother, bathed them; when we read in Suetonius that Augustus, the master of the world which he had conquered and which he himself governed, himself taught his grandsons to write, to swim, to understand the beginnings of science, and that