V

Pestalozzi (1746-1827), the most systematic, popular, and permanently successful of all the educational reformers, borrowed his spirit and his principles mainly from the Emilius, though he gave larger extension and more intelligent exactitude to their application. Jean Paul the Unique, in the preface to his Levana, or Doctrine of Education (1806), one of the most excellent of all books on the subject, declares that among previous works to which he owes a debt, "first and last he names Rousseau's Emilius; no preceding work can be compared to his; in no previous work on education was the ideal so richly combined with the actual," and so forth.1 It was not merely a Goethe, a Schiller, a Herder, whom Rousseau fired with new thoughts. The smaller men, such as Fr. Jacobi, Heinse, Klinger, shared the same inspiration. The worship of Rousseau penetrated all classes, and touched every degree of intelligence.2

In our own country Emilius was translated as soon as it appeared, and must have been widely read, for a second version of the translation was called for in a

very short time. So far as a cursory survey gives

features already marked by nature. For my part, I should think that besides this development, the features of a man's countenance form themselves insensibly and take their expression from the frequent and habitual wearing into them of certain affections of the soul. These affections mark themselves in the countenance, nothing is more certain; and when they grow into habits, they must leave durable impressions upon it." IV. 49, 50.

1 Author's Preface, x.

2 See an excellent page in M. Joret's Herder, 322.

one a right to speak, its influence here in the field of education is not very perceptible. That subject did not yet, nor for some time to come, excite much active thought in England. Rousseau's speculations on society both in the Emilius and elsewhere seem to have attracted more attention. Reference has already been made to Paley.1 Adam Ferguson's celebrated Essay on the History of Civil Society (1767) has many allusions, direct and indirect, to Rousseau.2 Kames's Sketches of the History of Man (1774) abounds still more copiously in references to Emilius, sometimes to controvert its author, more often to cite him as an authority worthy of respect, and Rousseau's crude notions about women are cited with special acceptance. Cowper was probably thinking of the Savoyard Vicar when he wrote the energetic lines in the Task, beginning "Haste now, philosopher, and set him free," scornfully defying the deist to rescue apostate man. Nor should we omit what was counted so important a book in its day as Godwin's Enquiry concerning Political Justice (1793). It is perhaps more French in its spirit than any other work of equal consequence in our literature of politics, and in

3

1 See above, vol. ii. p. 191. 2 E.g. pp. 8, 198, 204, 205. 3 E.g. Bk. I. § 5, p. 279. § 6, p. 406, 419, etc. (the portion concerning the female sex).

4 Vv. 670-703. We have already seen (above, vol. ii. p. 41, n.) that Cowper had read Emilius, and the mocking reference to the Deist as "an Orpheus and omnipotent in song," coincides with Rousseau's comparison of the Savoyard Vicar to "the divine Orpheus singing the first hymn" (Emile., IV. 205).

its composition the author was avowedly a student of Rousseau, as well as of the members of the materialistic school.

In fine we may add that Emilius was the first expression of that democratic tendency in education, which political and other circumstances gradually made general alike in England, France, and Germany; a tendency, that is, to look on education as a process concerning others besides the rich and the well-born. As has often been remarked, Ascham, Milton, Locke, Fénelon, busy themselves about the instruction of young gentlemen and gentlewomen. The rest of the world are supposed to be sufficiently provided for by the education of circumstance. Since the middle of the eighteenth century this monopolising conception has vanished, along with and through the same general agencies as the corresponding conception of social monopoly. Rousseau enforced the production of a natural and self-sufficing man as the object of education, and showed, or did his best to show, the infinite capacity of the young for that simple and natural cultivation. This easily and directly led people to reflect that such a capacity was not confined to the children of the rich, nor the hope of producing a natural and sufficing man narrowed to those who had every external motive placed around them for being neither natural nor self-sufficing.

Voltaire pronounced Emilius a stupid romance, but admitted that it contained fifty pages which he would have bound in morocco. These, we may be sure, con

cerned religion; in truth it was the Savoyard Vicar's profession of faith which stirred France far more than the upbringing of the natural man in things temporal. Let us pass to that eloquent document which is inserted in the middle of the Emilius, as the expression of the religious opinion that best befits the man of nature-a document most hyperbolically counted by some French enthusiasts for the spiritualist philosophy and the religion of sentiment, as the noblest monument of the eighteenth century.

CHAPTER V.

THE SAVOYARD VICAR

THE band of dogmatic atheists who met round D'Holbach's dinner-table indulged a shallow and futile hope, if it was not an ungenerous one, when they expected the immediate advent of a generation with whom a humane and rational philosophy should displace, not merely the superstitions which had grown around the Christian dogma, but every root and fragment of theistic conception. A hope of this kind implied a singularly random idea, alike of the hold which Christianity had taken of the religious emotion in western Europe, and of the durableness of those conditions in human character, to which some belief in a deity with a greater or fewer number of good attributes brings solace and nourishment. A movement like that of Christianity does not pass through a group of societies, and then leave no trace behind. It springs from many other sources besides that of adherence to the truth of its dogmas. The stream of its influence must continue to flow long after adherence to the letter has been confined to the least informed portions of a community. The