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less for lack of the faculty of curiosity. For the great majority it is impossible for lack of opportunity. To trust so much as Rousseau did to the effect of travelling, is to leave a large chasm in education unbridged.

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It is interesting, however, to notice some of Rousseau's notions about history as an instrument for conveying moral instruction, a few of them are so good, others are so characteristically narrow. "The worst historians for a young man," he says, those who judge. The facts, the facts; then let him judge for himself. If the author's judgment is for ever guiding him, he is only seeing with the eye of another, and as soon as this eye fails him, he sees nothing." Modern history is not fit for instruction, not only because it has no physiognomy, all our men being exactly like one another, but because our historians, intent on brilliance above all other things, think of nothing so much as painting highly coloured portraits, which for the most part represent nothing at all.1 Of course such a judgment as this implies an ignorance alike of the ends and meaning of history, which, considering that he was living in the midst of a singular revival of historical study, is not easy to pardon. If we are to look only to perfection of form and arrangement, it may have been right for one living in the middle of the last century to place the ancients in the first rank without competitors. But the author of the Discourse upon literature and the arts might have been expected to look beyond com1 Emile, IV. 71.

position, and the contemporary of Voltaire's Essai sur les Mœurs (17541-757) might have been expected to know that the profitable experience of the human race did not close with the fall of the Roman republic. Among the ancient historians, he counted Thucydides to be the true model, because he reports facts without judging, and omits none of the circumstances proper for enabling us to judge of them for ourselves-though how Rousseau knew what facts Thucydides has omitted, I am unable to divine. Then come Cæsar's Commentaries and Xenophon's Retreat of the Ten Thousand. The good Herodotus, without portraits and without maxims, but abounding in details the most capable of interesting and pleasing, would perhaps be the best of historians, if only these details did not so often degenerate into puerilities. Livy is unsuited to youth, because he is political and a rhetorician. Tacitus is the book of the old; you must have learnt the art of reading facts, before you can be trusted with maxims.

The drawback of histories such as those of Thucydides and Cæsar, Rousseau admits to be that they dwell almost entirely on war, leaving out the true life of nations, which belongs to the unwritten chronicles of peace. This leads him to the equally just reflection that historians while recounting facts omit the gradual and progressive causes which led to them. "They often find in a battle lost or won the reason of a revolution, which even before the battle was already inevitable. War scarcely does more than bring into

full light events determined by moral causes, which historians can seldom penetrate." A third complaint against the study which he began by recommending as a proper introduction to the knowledge of man, is that it does not present men but actions, or at least men only in their parade costume and in certain chosen moments, and he justly reproaches writers alike of history and biography, for omitting those trifling strokes and homely anecdotes, which reveal the true physiognomy of character. "Remain then

for ever, without bowels, without nature; harden. your hearts of cast iron in your trumpery decency, and make yourselves despicable by force of dignity."2 And so after all, by a common stroke of impetuous inconsistency, he forsakes history, and falls back upon the ancient biographies, because, all the low and familiar details being banished from modern style, however true and characteristic, men are as elaborately tricked out by our authors in their private lives as they were tricked out upon the stage of the world.

V.

As women are from the constitution of things the educators of us all at the most critical periods, and mainly of their own sex from the beginning to the end of education, the writer of the most imperfect treatise on this world-interesting subject can hardly avoid saying something on the upbringing of women. 1 Emile, IV. 73. 2 IV. 77. VOL. II.

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Such a writer may start from one of three points of view; he may consider the woman as destined to be a wife, or a mother, or a human being; as the companion of a man, as the rearer of the young, or as an independent personality, endowed with gifts, talents, possibilities, in less or greater number, and capable, as in the case of men, of being trained to the worst or the best uses. Of course to every one who looks into life, each of these three ideals melts into the other two, and we can only think of them effectively when they are blended. Yet we test a writer's appreciation of the conditions of human progress by observing the function which he makes most prominent. A man's whole thought of the worth and aim of womanhood depends upon the generosity and elevation of the ideal which is silently present in his mind, while he is specially meditating the relations of woman as wife or as mother. Unless he is really capable of thinking of them as human beings, independently of these two functions, he is sure to have comparatively mean notions in connection with them in respect of the functions which he makes paramount.

Rousseau breaks down here. The unsparing fashion in which he developed the theory of individualism in the case of Emilius, and insisted on man being allowed to grow into the man of nature, instead of the man of art and manufacture, might have led us to expect that when he came to speak of women, he would suffer equity and logic to have their way, by giving equally free room in the two halves of the

human race, for the development of natural force and capacity. If, as he begins by saying, he wishes to bring up Emilius, not to be a merchant nor a physician nor a soldier nor to the practice of any other special calling, but to be first and above all a man, why should not Sophie too be brought up above all to be a human being, in whom the special qualifications of wifehood and motherhood may be developed in their due order? Emilius is a man first, a husband and a father afterwards and secondarily. How can Sophie be a companion for him, and an instructor for their children, unless she likewise has been left in the hands of nature, and had the same chances permitted to her as were given to her predestined mate? Again, the pictures of the New Heloïsa would have led us to conceive the ideal of womanly station not so much in the wife, as in the house-mother, attached by esteem and sober affection to her husband, but having for her chief functions to be the gentle guardian of her little ones, and the mild, firm, and prudent adminisItrator of a cheerful and well-ordered household. In the last book of the Emilius, which treats of the education of girls, education is reduced within the compass of an even narrower ideal than this. We are confronted with the oriental conception of women. Every principle that has been followed in the education of Emilius is reversed in the education of women. Opinion, which is the tomb of virtue among men, is among women its high throne. The whole education of women ought to be relative to men; to

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