French Classics Part 25

Instead of this ... what a picture am I about to draw!

Thus ends the first book of the "Confessions."

The picture Rousseau is "about to draw" has in it a certain Madame de Warens for a princ.i.p.al figure. This lady, a Roman Catholic convert from Protestantism, had forsaken a husband, not loved, and was living on a bounty from King Victor Amadeus of Sardinia. For Annecy, the home of Madame de Warens, our young Jean Jacques, sent thither by a Roman Catholic curate, sets out on foot. The distance was but one day's walk; which one day's walk, however, the humor of the wanderer stretched into a saunter of three days. The man of fifty-four, become the biographer of his own youth, finds no lothness of self-respect to prevent his detailing the absurd adventures with which he diverted himself on the way. For example:

Not a country-seat could I see, either to the right or left, without going after the adventure which I was certain awaited me. I could not muster courage to enter the mansion, nor even to knock, for I was excessively timid; but I sang beneath the most inviting window, very much astonished to find, after wasting my breath, that neither lady nor miss made her appearance, attracted by the beauty of my voice, or the spice of my songs--seeing that I knew some capital ones that my comrades had taught me, and which I sang in the most admirable manner.

Rousseau describes the emotions he experienced in his first meeting with Madame de Warens:

I had pictured to myself a grim old devotee--M. de Pontverre's "worthy lady" could, in my opinion, be none other. But lo, a countenance beaming with charms, beautiful, mild blue eyes, a complexion of dazzling fairness, the outline of an enchanting neck! Nothing escaped the rapid glance of the young proselyte; for that instant I was hers, sure that a religion preached by such missionaries could not fail to lead to paradise!

This abnormally susceptible youth had remarkable experiences, all within his own soul, during his sojourn, of a few days only, on the present occasion, under Madame de Warens's hospitable roof. These experiences, the autobiographer, old enough to call himself "old dotard," has, nevertheless, not grown wise enough to be ashamed to be very detailed and psychological in recounting. It was a case of precocious love at first sight. One could afford to laugh at it as ridiculous, but that it had a sequel full of sin and of sorrow. Jean Jacques was now forwarded to Turin, to become inmate of a sort of charity school for the instruction of catechumens. The very day after he started on foot, his father, with a friend of his, reached Annecy on horseback, in pursuit of the truant boy. They might easily have overtaken him, but they let him go his way. Rousseau explains the case on behalf of his father as follows:

My father was not only an honorable man, but a person of the most reliable probity, and endowed with one of those powerful minds that perform deeds of loftiest heroism. I may add, he was a good father, especially to me. Tenderly did he love me, but he loved his pleasures also, and, since our living apart, other ties had, in a measure, weakened his paternal affection. He had married again, at Nyon; and though his wife was no longer of an age to present me with brothers, yet she had connections; another family circle was thus formed, other objects engrossed his attention, and the new domestic relations no longer so frequently brought back the remembrance of me. My father was growing old, and had nothing on which to rely for the support of his declining years. My brother and I had something coming to us from my mother's fortune; the interest of this my father was to receive during our absence. This consideration did not present itself to him directly, nor did it stand in the way of his doing his duty; it had, however, a silent, and to himself imperceptible, influence, and at times slackened his zeal, which, unacted upon by this, would have been carried much farther. This, I think, was the reason, that, having traced me as far as Annecy, he did not follow me to Chamberi, where he was morally certain of overtaking me. This will also explain why, in visiting him many times after my flight, I received from him on every occasion a father's kindness, though unaccompanied by any very pressing efforts to retain me.

Rousseau's filial regard for his father was peculiar. It did not lead him to hide, it only led him to account for, his father's sordidness.

The son generalized and inferred a moral maxim for the conduct of life from this behavior of the father's--a maxim, which, as he thought, had done him great good. He says:

This conduct on the part of a father of whose affection and virtue I have had so many proofs, has given rise within me to reflections on my own character which have not a little contributed to maintain my heart uncorrupted. I have derived therefrom this great maxim of morality, perhaps the only one of any use in practice; namely, to avoid such situations as put our duty in antagonism with our interest, or disclose our own advantage in the misfortunes of another, certain that in such circ.u.mstances, however sincere the love of virtue we bring with us, it will sooner or later, and whether we perceive it or not, become weakened, and we shall come to be unjust and culpable in our acts without having ceased to be upright and blameless in our intentions.

The fruitful maxim thus deduced by Rousseau, he thinks he tried faithfully to put in practice. With apparent perfect a.s.surance concerning himself, he says:

I have sincerely desired to do what was right. I have, with all the energy of my character, shunned situations which set my interest in opposition to the interest of another, thus inspiring me with a secret though involuntary desire prejudicial to that man.

Jean Jacques at Turin made speed to convert himself, by the abjurations required, into a pretty good Catholic. He was hereon free to seek his fortune in the Sardinian capital. This he did by getting successively various situations in service. In one of these he stole, so he tells us, a piece of ribbon, which was soon found in his possession. He said a maid-servant, naming her, gave it to him. The two were confronted with each other. In spite of the poor girl's solemn appeal, Jean Jacques persisted in his lie against her. Both servants were discharged. The autobiographer protests that he has suffered much remorse for this lie of his to the harm of the innocent maid. He expresses confident hope that his suffering sorrow, already experienced on his behalf, will stand him in stead of punishment that might be his due in a future state.

Remorse is a note in Rousseau that distinguishes him from Montaigne.

Montaigne reviews his own life to live over his sins, not to repent of them.

The end of several vicissitudes is, that young Rousseau gets back to Madame de Warens. She welcomes him kindly. He says:

From the first day, the most affectionate familiarity sprang up between us, and that to the same degree in which it continued during all the rest of her life. _Pet.i.t_--Child--was my name, _Maman_--Mamma--hers; and _Pet.i.t_ and _Maman_ we remained, even when the course of time had all but effaced the difference of our ages.

These two names seem to me marvelously well to express our tone toward each other, the simplicity of our manners, and, more than all, the relation of our hearts. She was to me the tenderest of mothers, never seeking her own pleasure, but ever my welfare; and if the senses had anything to do with my attachment for her, it was not to change its nature, but only to render it more exquisite, and intoxicate me with the charm of having a young and pretty mamma whom it was delightful for me to caress. I say quite literally, to caress; for it never entered into her head to deny me the tenderest maternal kisses and endearments, nor into my heart to abuse them. Some may say that, in the end, quite other relations subsisted between us. I grant it; but have patience--I cannot tell everything at once.

With Madame de Warens, Rousseau's relations, as is intimated above, became licentious. This continued until, after an interval of years (nine years, with breaks), in a fit of jealousy he forsook her.

Rousseau's whole life was a series of self-indulgences, groveling, sometimes, beyond what is conceivable to any one not learning of it all in detail from the man's own pen. The reader is fain at last to seek the only relief possible from the sickening story, by flying to the conclusion that Jean Jacques Rousseau, with all his genius, was wanting in that mental sanity which is a condition of complete moral responsibility.

We shall, of course, not follow the "Confessions" through their disgusting recitals of sin and shame. We should do wrong, however, to the literary, and even to the moral, character of the work, were we not to point out that there are frequent oases of sweetness and beauty set in the wastes of incredible foulness which overspread so widely the pages of Rousseau's "Confessions." Here, for example, is an idyll of vagabondage that might almost make one willing to play tramp one's self, if one by so doing might have such an experience:

I remember, particularly, having pa.s.sed a delicious night without the city on a road that skirted the Rhone or the Saone, for I cannot remember which. On the other side were terraced gardens. It had been a very warm day; the evening was charming; the dew moistened the faded gra.s.s; a calm night, without a breeze; the air was cool without being cold; the sun in setting had left crimson vapors in the sky, which tinged the water with its roseate hue, while the trees along the terrace were filled with nightingales gushing out melodious answers to each other's song. I walked along in a species of ecstasy, giving up heart and senses to the enjoyment of the scene, only slightly sighing with regret at enjoying it alone. Absorbed in my sweet reverie, I prolonged my walk far into the night, without perceiving that I was wearied out. At length I discovered it. I lay voluptuously down on the tablet of a sort of niche or false door sunk in the terrace wall. The canopy of my couch was formed by the over-arching boughs of the trees; a nightingale sat exactly above me; its song lulled me to sleep; my slumber was sweet, and my awaking still more so. It was broad day; my eyes, on opening, fell on the water, the verdure, and the admirable landscape spread out before me. I arose and shook off dull sleep; and, growing hungry, I gayly directed my steps toward the city, bent on transforming two _pieces de six blancs_, that I had left, into a good breakfast. I was so cheerful that I went singing along the whole way.

This happy-go-lucky, vagabond, grown-up child, this sentimentalist of genius, had now and then different experiences--experiences to which the reflection of the man grown old attributes important influence on the formation of his most controlling beliefs:

One day, among others, having purposely turned aside to get a closer view of a spot that appeared worthy of all admiration, I grew so delighted with it, and wandered round it so often, that I at length lost myself completely. After several hours of useless walking, weary and faint with hunger and thirst, I entered a peasant's hut which did not present a very promising appearance, but it was the only one I saw around. I conceived it to be here as at Geneva and throughout Switzerland, where all the inhabitants in easy circ.u.mstances are in the situation to exercise hospitality. I entreated the man to get me some dinner, offering to pay for it. He presented me with some skimmed milk and coa.r.s.e barley bread, observing that that was all he had. I drank the milk with delight, and ate the bread, chaff and all; but this was not very restorative to a man exhausted with fatigue. The peasant, who was watching me narrowly, judged of the truth of my story by the sincerity of my appet.i.te. All of a sudden, after having said that he saw perfectly well that I was a good and true young fellow that did not come to betray him, he opened a little trap-door by the side of his kitchen, went down and returned a moment afterward with a good brown loaf of pure wheat, the remains of a toothsome ham, and a bottle of wine, the sight of which rejoiced my heart more than all the rest. To these he added a good thick omelette, and I made such a dinner as none but a walker ever enjoyed. When it came to pay, lo! his disquietude and fears again seized him; he would none of my money, and rejected it with extraordinary manifestations of disquiet. The funniest part of the matter was, that I could not conceive what he was afraid of. At length, with fear and trembling, he p.r.o.nounced those terrible words, _Commissioners_ and _Cellar-rats_. He gave me to understand that he concealed his wine because of the excise, and his bread on account of the tax, and that he was a lost man if they got the slightest inkling that he was not dying of hunger. Everything he said to me touching this matter, whereof, indeed, I had not the slightest idea, produced an impression on me that can never be effaced. It became the germ of that inextinguishable hatred that afterward sprang up in my heart against the vexations to which these poor people are subject, and against their oppressors. This man, though in easy circ.u.mstances, dared not eat the bread he had gained by the sweat of his brow, and could escape ruin only by presenting the appearance of the same misery that reigned around him.

A hideously false world, that world of French society was, in Rousseau's time. The falseness was full ripe to be laid bare by some one; and Rousseau's experience of life, as well as his temperament and his genius, fitted him to do the work of exposure that he did. What one emphatically calls character was sadly wanting in Rousseau--how sadly, witness such an acted piece of mad folly as the following:

I, without knowing aught of the matter, ... gave myself out for a [musical] composer. Nor was this all: having been presented to M. de Freytorens, law professor, who loved music, and gave concerts at his house, nothing would do but I must give him a sample of my talent; so I set about composing a piece for his concert quite as boldly as though I had really been an adept in the science. I had the constancy to work for fifteen days on this fine affair, to copy it fair, write out the different parts, and distribute them with as much a.s.surance as though it had been a masterpiece of harmony. Then, what will scarcely be believed, but which yet is gospel truth, worthily to crown this sublime production I tacked to the end thereof a pretty minuet which was then having a run on the streets.... I gave it as my own just as resolutely as though I had been speaking to inhabitants of the moon.

They a.s.sembled to perform my piece. I explain to each the nature of the movement, the style of execution, and the relations of the parts--I was very full of business. For five or six minutes they were tuning; to me each minute seemed an age. At length, all being ready, I rap with a handsome paper _baton_ on the leader's desk the five or six beats of the "_Make ready_." Silence is made--I gravely set to beating time--they commence! No, never since French operas began, was there such a _charivari_ heard. Whatever they might have thought of my pretended talent, the effect was worse than they could possibly have imagined. The musicians choked with laughter; the auditors opened their eyes and would fain have closed their ears. But that was an impossibility. My tormenting set of symphonists, who seemed rather to enjoy the fun, sc.r.a.ped away with a din sufficient to crack the tympanum of one born deaf. I had the firmness to go right ahead, however, sweating, it is true, at every pore, but held back by shame; not daring to retreat, and glued to the spot. For my consolation I heard the company whispering to each other, quite loud enough for it to reach my ear: "It is not bearable!" said one. "What music gone mad!" cried another. "What a devilish din!" added a third. Poor Jean Jacques, little dreamedst thou, in that cruel moment, that one day before the king of France and all the court, thy sounds would excite murmurs of surprise and applause, and that in all the boxes around thee the loveliest ladies would burst forth with, "What charming sounds! what enchanting music! every strain reaches the heart!"

But what restored every one to good humor was the minuet. Scarcely had they played a few measures than I heard bursts of laughter break out on all hands. Every one congratulated me on my fine musical taste; they a.s.sured me that this minuet would make me spoken about, and that I merited the louded praises. I need not attempt depicting my agony, nor own that I well deserved it.

Readers have now had an opportunity to judge for themselves, by specimen, of the style, both of the writer and of the man Jean Jacques Rousseau. The writer's style they must have felt even through the medium of imperfect anonymous translation, to be a charming one. If they have felt the style of the man to be contrasted, as squalor is contrasted with splendor, that they must not suppose to be a contrast of which Jean Jacques himself, the confessor, was in the least displacently conscious.

Far from it. In the latter part of his "Confessions," a part that deals with the author as one already now acknowledged a power in the world of letters, though with all his chief works still to write, Rousseau speaks thus of himself (he was considering at the time the ways and means available to him of obtaining a livelihood):

I felt that writing for bread would soon have extinguished my genius, and destroyed my talents, which were less in my pen than in my heart, and solely proceeded from an elevated and n.o.ble manner of thinking....

It is too difficult to think n.o.bly when we think for a livelihood.

Is not that finely said? And one need not doubt that it was said with perfect sincerity. For our own part, paradoxical though it be to declare it, we are wholly willing to insist that Rousseau did think on a lofty plane. The trouble with him was, not that he thus thought with his heart, rather than with his head--which, however, he did--but that he thought with his heart alone, and not at all with his conscience and his will. In a word, his thought was sentiment rather than thought. He was a sentimentalist instead of a thinker. One ill.u.s.tration of the divorce that he decreed for himself, or rather--for we have used too positive a form of expression--that he allowed to subsist, between sentiment and conduct, will suffice. It was presently to be his fortune, as author of a tract on education (the "Emile"), to change the habit of a nation in the matter of the nurture for babes. French mothers of the higher social cla.s.s in Rousseau's time almost universally gave up their infants to be nursed at alien bosoms. Rousseau so eloquently denounced the unnaturalness of this, that from his time it became the fashion for French mothers to suckle their children themselves. Meantime, the preacher himself of this beautiful humanity, living in unwedded union with a woman (not Madame de Warens, but a woman of the laboring cla.s.s, found after Madame de Warens was abandoned), sent his illegitimate children, against the mother's remonstrance, one after another, to the number of five, to be brought up unknown at the hospital for foundlings!

He tells the story himself in his "Confessions." This course on his own part he subsequently laments with many tears and many self-upbraidings.

But these, alas, he intermingles with self-justifications, nearly as many--so that at last it is hard to say whether the balance of his judgment inclines for or against himself in the matter. A paradox of inconsistencies and self-contradictions, this man--a problem in human character, of which the supposition of partial insanity in him, long working subtly in the blood, seems the only solution. The occupation finally adopted by Rousseau for obtaining subsistence was the copying of music. It extorts from one a measure of involuntary respect for Rousseau, to see patiently toiling at this slavish work, to earn its owner bread, the same pen which had lately set all Europe in ferment with the "Emile" and "The Social Contract."

From Rousseau's "Confessions," we have not room to purvey further. It is a melancholy book--written under monomaniac suspicion on the part of the author that he was the object of a wide-spread conspiracy against his reputation, his peace of mind, and even his life. The poor, shattered, self-consumed sensualist and sentimentalist paid dear in the agonies of his closing years for the indulgences of an unregulated life. The tender-hearted, really affectionate, and loyal friend came at length to live in a world of his own imagination, full of treachery to himself.

David Hume, the Scotchman, tried to befriend him; but the monomaniac was incapable of being befriended. Nothing could be more pitiful than were the decline and the extinction that occurred of so much brilliant genius, and so much lovable character. It is even doubtful whether Rousseau did not at last take his own life. The voice of accusation is silenced in the presence of an earthly retribution so dreadful. One may not indeed approve, but one may at least be free to pity, more than he blames, in judging Rousseau.

Accompanying, and in some sort complementing the "Confessions," are often published several detached pieces called "Reveries," or "Walks."

These are very peculiar compositions, and very characteristic of the author. They are dreamy meditations or reveries, sad, even somber, in spirit, but "beautiful exceedingly," in form of expression. Such works as the "Rene" of Chateaubriand, works but too abundant since in French literature, must all trace their pedigree to Rousseau's "Walks."

This author's books in general are now little read. They worked their work and ceased. But there are in some of them pa.s.sages that continue to live. Of these, perhaps quite the most famous is the "Savoyard Curate's Confession of Faith," a doc.u.ment of some length, incorporated into the "emile." This, taken as a whole, is the most seductively eloquent argument against Christianity that perhaps ever was written. It contains, however, concessions to the sublime elevation of Scripture and to the unique virtue and majesty of Jesus, which are often quoted, and which will bear quoting here. The Savoyard Curate is represented speaking to a young friend as follows:--

I will confess to you further, that the majesty of the Scriptures strikes me with admiration, as the purity of the gospel hath its influence on my heart. Peruse the works of our philosophers with all their pomp of diction; how mean, how contemptible, are they, compared with the Scripture! Is it possible that a book at once so simple and sublime should be merely the work of man? Is it possible that the Sacred Personage, whose history it contains, should be himself a mere man? Do we find that he a.s.sumed the tone of an enthusiast or ambitious sectary? What sweetness, what purity, in his manners! What an affecting gracefulness in his delivery! What sublimity in his maxims!

What profound wisdom in his discourses! What presence of mind, what subtilty, what truth, in his replies! How great the command over his pa.s.sions! Where is the man, where the philosopher, who could so live and die, without weakness and without ostentation? When Plato described his imaginary good man loaded with all the shame of guilt, yet meriting the highest reward of virtue, he described exactly the character of Jesus Christ: the resemblance was so striking that all the Fathers perceived it.

What prepossession, what blindness, must it be to compare the son of Sophroniscus to the Son of Mary! What an infinite disproportion there is between them! Socrates, dying without pain or ignominy, easily supported his character to the last; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was anything more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had before put them in practice; he had only to say what they had done, and reduce their examples to precepts. Aristides had been _just_ before Socrates defined justice; Leonidas gave up his life for his country before Socrates declared patriotism to be a duty; the Spartans were a sober people before Socrates recommended sobriety; before he had even defined virtue Greece abounded in virtuous men. But where could Jesus learn, among his compatriots, that pure and sublime morality of which he only has given us both precept and example? The greatest wisdom was made known amidst the most bigoted fanaticism, and the simplicity of the most heroic virtues did honor to the vilest people on the earth. The death of Socrates, peaceably philosophizing with his friends, appears the most agreeable that could be wished for; that of Jesus, expiring in the midst of agonizing pains, abused, insulted, cursed by a whole nation, is the most horrible that could be feared. Socrates, in receiving the cup of poison, blessed indeed the weeping executioner who administered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates are those of a sage, the life and death of Jesus are those of a G.o.d. Shall we suppose the evangelic history a mere fiction? Indeed, my friend, it bears not the marks of fiction; on the contrary, the history of Socrates, which n.o.body presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty without removing it; it is more inconceivable that a number of persons should agree to write such a history, than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and strangers to the morality contained in the Gospel, the marks of whose truth are so striking and inimitable that the inventor would be a more astonishing character than the hero.

So far in eloquent ascription of incomparable excellence to the Bible and to the Founder of Christianity. But then immediately Rousseau's Curate proceeds:--

And yet, with all this, the same Gospel abounds with incredible relations, with circ.u.mstances repugnant to reason, and which it is impossible for a man of sense either to conceive or admit.

The compliment to Christianity almost convinces you--until suddenly you are apprised that the author of the compliment was not convinced himself!

Jean Jacques Rousseau, in the preface to his "Confessions," appealed from the judgment of men to the judgment of G.o.d. This judgment it was his habit, to the end of his days, thanks to the effect of his early Genevan education, always to think of as certainly impending. Let us adjourn our final sentence upon him until we hear that Omniscient award.

In pendant to what we have said and have shown of Rousseau, some notice may here properly be given of another celebrated writer, or writer perhaps we should say of a celebrated book, who stands to Rousseau in the relation of sequel and echo. We mean ST. PIERRE, the author of "Paul and Virginia."

This is a very famous little cla.s.sic. It is a kind of prose idyll, a pastoral of lowly and simple life, a life lived by the subjects of it in the spirit of return to the conditions of nature, such as Jean Jacques Rousseau idealized the conditions of nature to be. The author's own personal experience furnished him the hint, the ground, and the material, of his bucolic romance. It had happened to St. Pierre, in the course of a somewhat fruitless and vagabond life, to be sent in an official capacity to Mauritius, or the Isle of France. In this remote island, as in a kind of Utopia, the scene of the story of "Paul and Virginia" is laid.

St. Pierre was already thirty-one years old when he took his distant voyage; he stayed three years in Mauritius, and then he waited sixteen years, becoming therefore, fifty years old, before he made use of what he had experienced in publishing his romance of "Paul and Virginia." He had meantime seen a great deal of Rousseau during the latter's declining years, and from him had learned that art of writing by virtue of which he was destined to const.i.tute the second of succession in a literary line to be continued after him in Chateaubriand and Lamartine, in Madame de Stael and George Sand.

It is the historical importance thus attaching to St. Pierre's name, even more perhaps than it is the merit and the fame of his books, or of his book--for of his books other than "Paul and Virginia," we need not trouble our readers with even the t.i.tles--that warrants us in listing him, as we do, among the select "immortals" of French literature. St.

Pierre's distinguishing note was the supposed return to nature and to natural unsophisticated sentiment accomplished in his writings.

But the return, with him, was by no means completely satisfactory. There was always something unreal in St. Pierre's pa.s.sion for nature; and the feeling with which he wrote seems, to us of to-day, to have been neither very deep nor very sincere. Still, all was accepted and was highly effective in its time; Europe was flooded with tears in reading "Paul and Virginia," much as afterward it was flooded with tears in reading an equally notable, but far less wholesome book, that prose masterpiece of the youthful Goethe, "The Sorrows of Werther." The "Corinne" of Madame de Stael afterward, later the "Jocelyn" of Lamartine, later again the pa.s.sionate earlier novels of George Sand, served to their respective fresh generations of readers a somewhat similar office, that of stimulating and of expressing the vague longing and aspiration of youth.

The plot of "Paul and Virginia" is simplicity itself. Two young French widows--widows we may euphemistically call the women both, though the mother of Paul had never been married--meet, strangers to each other, in Mauritius, and their children, Paul and Virginia respectively, grow up from babyhood together, as if brother and sister, in a state of nature such as never was anywhere in the world outside of a romance, until at last, Virginia undertaking a vain voyage to France to bring round a rich alienated aunt of her mother's, perishes by shipwreck on her return; in prompt sequel of which calamity, all the remaining personages of the tale, down to the very dog, naturally and sentimentally, one after another, die. The story is represented as told to a traveler in the Isle of France by a sympathetic old man who had been an eye-witness of all.

Two extracts, one from the beginning, and one from the end, of the romance, will sufficiently indicate its quality.