Rousseau (Volume 1 and 2)

by John Morley

The condemnation of Rousseau by the Council in 1762 had divided Geneva into two camps, and was followed by a prolonged contention between his partisans and his enemies. The root of the contention was political rather than theological. To take Rousseau's side was to protest against the oligarchic authority which had condemned him, and the quarrel about Emilius was only an episode in the long war between the popular and aristocratic parties. This strife, after coming to a height for the first time in 1734, had abated after the pacification of 1738, but the pacification was only effective for a time, and the roots of division were still full of vitality. The lawfulness of the authority and the regularity of the procedure by which Rousseau had been condemned, offered convenient ground for carrying on the dispute, and its warmth was made more intense by the suggestion on the popular side that perhaps the religion of the book which the oligarchs had condemned was more like Christianity than the religion of the oligarchs who condemned it.

Rousseau was too near the scene of the quarrel, too directly involved in its issues, too constantly in contact with the people who were engaged in it, not to feel the angry buzzings very close about his ears. If he had been as collected and as self-possessed as he loved to fancy, they would have gone for very little in the life of the day. But Rousseau never stood on the heights whence a strong man surveys with clear eye and firm soul the unjust or mean or furious moods of the world. Such achievement is not hard for the creature who is wrapped up in himself; who is careless of the passions of men about him, because he thinks they cannot hurt him, and not because he has measured them, and deliberately assigned them a place among the elements in which a man's destiny is cast. It is only hard for one who is penetrated by true interest in the opinion and action of his fellows, thus to keep both sympathy warm and self-sufficience true. The task was too hard for Rousseau, though his patience under long persecution far surpassed that of any of the other oppressed teachers of the time. In the spring of 1763 he deliberately renounced in all due forms his rights of burgess-ship and citizenship in the city and republic of Geneva.[161] And at length he broke forth against his Genevese persecutors in the Letters from the Mountain (1764), a long but extremely vigorous and adroit rejoinder to the pleas which his enemies had put forth in Tronchin's Letters from the Country. If any one now cares to satisfy himself how really unjust and illegal the treatment was, which Rousseau received at the hands of the authorities of his native city, he may do so by examining these most forcible letters. The second part of them may interest the student of political history by its account of the working of the institutions of the little republic. We seem to be reading over again the history of a Greek city; the growth of a wealthy class in face of an increasing number of poor burgesses, the imposition of burdens in unfair proportions upon the metoikoi, the gradual usurpation of legislative and administrative function (including especially the judicial) by the oligarchs, and the twisting of democratic machinery to oligarchic ends; then the growth of staseis or violent factions, followed by metabolé or overthrow of the established constitution, ending in foreign intervention. The Four Hundred at Athens would have treated any Social Contract that should have appeared in their day, just as sternly as the Two Hundred or the Twenty-five treated the Social Contract that did appear, and for just the same reasons.

Rousseau proved his case with redundancy of demonstration. A body of burgesses had previously availed themselves (Nov. 1763) of a legal right, and made a technical representation to the Lesser Council that the laws had been broken in his case. The Council in return availed itself of an equally legal right, its droit négatif, and declined to entertain the representation, without giving any reasons. Unfortunately for Rousseau's comfort, the ferment which his new vindication of his cause stirred up, did not end with the condemnation and burning of his manifesto. For the parliament of Paris ordered the Letters from the Mountain to be burned, and the same decree and the same faggot served for that and for Voltaire's Philosophical Dictionary (April 1765).[162] It was also burned at the Hague (Jan. 22). An observer by no means friendly to the priests noticed that at Paris it was not the fanatics of orthodoxy, but the encyclopædists and their flock, who on this occasion raised the storm and set the zeal of the magistrates in motion.[163] The vanity and egoism of rationalistic sects can be as fatal to candour, justice, and compassion as the intolerant pride of the great churches.

Persecution came nearer to Rousseau and took more inconvenient shapes than this. A terrible libel appeared (Feb. 1765), full of the coarsest calumnies. Rousseau, stung by their insolence and falseness, sent it to Paris to be published there with a prefatory note, stating that it was by a Genevese pastor whom he named. This landed him in fresh mortification, for the pastor disavowed the libel, Rousseau declined to accept the disavowal, and sensible men were wearied by acrimonious declarations, explanations, protests.[164] Then the clergy of Neuchâtel were not able any longer to resist the opportunity of inflicting such torments as they could, upon a heretic whom they might more charitably have left to those ultimate and everlasting torments which were so precious to their religious imagination. They began to press the pastor of the village where Rousseau lived, and with whom he had hitherto been on excellent terms. The pastor, though he had been liberal enough to admit his singular parishioner to the communion, in spite of the Savoyard Vicar, was not courageous enough to resist the bigotry of the professional body to which he belonged. He warned Rousseau not to present himself at the next communion. The philosopher insisted that he had a right to do this, until formally cast out by the consistory. The consistory, composed mainly of a body of peasants entirely bound to their minister in matters of religion, cited him to appear, and answer such questions as might test his loyalty to the faith. Rousseau prepared a most deliberate vindication of all that he had written, which he intended to speak to his rustic judges. The eve of the morning on which he had to appear, he knew his discourse by heart; when morning came he could not repeat two sentences. So he fell back on the instrument over which he had more mastery than he had over tongue or memory, and wrote what he wished to say. The pastor, in whom irritated egoism was probably by this time giving additional heat to professional zeal, was for fulminating a decree of excommunication, but there appears to have been some indirect interference with the proceedings of the consistory by the king's officials at Neuchâtel, and the ecclesiastical bolt was held back.[165] Other weapons were not wanting. The pastor proceeded to spread rumours among his flock that Rousseau was a heretic, even an atheist, and most prodigious of all, that he had written a book containing the monstrous doctrine that women have no souls. The pulpit resounded with sermons proving to the honest villagers that antichrist was quartered in their parish in very flesh. The Armenian apparel gave a high degree of plausibleness to such an opinion, and as the wretched man went by the door of his neighbours, he heard cursing and menace, while a hostile pebble now and again whistled past his ear. His botanising expeditions were believed to be devoted to search for noxious herbs, and a man who died in the agonies of nephritic colic, was supposed to have been poisoned by him.[166] If persons went to the post-office for letters for him, they were treated with insult.[167] At length the ferment against him grew hot enough to be serious. A huge block of stone was found placed so as to kill him when he opened his door; and one night an attempt was made to stone him in his house.[168] Popular hate shown with this degree of violence was too much for his fortitude, and after a residence of rather more than three years (September 8-10, 1765), he fled from the inhospitable valley to seek refuge he knew not where.

In his rambles of a previous summer he had seen a little island in the lake of Bienne, which struck his imagination and lived in his memory. Thither he now, after a moment of hesitation, turned his steps, with something of the same instinct as draws a child towards a beam of the sun. He forgot or was heedless of the circumstance that the isle of St. Peter lay in the jurisdiction of the canton of Berne, whose government had forbidden him their territory. Strong craving for a little ease in the midst of his wretchedness extinguished thought of jurisdictions and proscriptive decrees.

The spot where he now found peace for a brief space usually disappoints the modern hunter for the picturesque, who after wearying himself with the follies of a capital seeks the most violent tonic that he can find in the lonely terrors of glacier and peak, and sees only tameness in a pygmy island, that offers nothing sublimer than a high grassy terrace, some cool over-branching avenues, some mimic vales, and meadows and vineyards sloping down to the sheet of blue water at their feet. Yet, as one sits here on a summer day, with tired mowers sleeping on their grass heaps in the sun, in a stillness faintly broken by the timid lapping of the water in the sedge, or the rustling of swift lizards across the heated sand, while the Bernese snow giants line a distant horizon with mysterious solitary shapes, it is easy to know what solace life in such a scene might bring to a man distracted by pain of body and pain and weariness of soul. Rousseau has commemorated his too short sojourn here in the most perfect of all his compositions.[169]

"I found my existence so charming, and led a life so agreeable to my humour, that I resolved here to end my days. My only source of disquiet was whether I should be allowed to carry my project out. In the midst of the presentiments that disturbed me, I would fain have had them make a perpetual prison of my refuge, to confine me in it for all the rest of my life. I longed for them to cut off all chance and all hope of leaving it; to forbid me holding any communication with the mainland, so that, knowing nothing of what was going on in the world, I might have forgotten the world's existence, and people might have forgotten mine too. They only suffered me to pass two months in the island, but I could have passed two years, two centuries, and all eternity, without a moment's weariness, though I had not, with my companion, any other society than that of the steward, his wife, and their servants. They were in truth honest souls and nothing more, but that was just what I wanted.... Carried thither in a violent hurry, alone and without a thing, I afterwards sent for my housekeeper, my books, and my scanty possessions, of which I had the delight of unpacking nothing, leaving my boxes and chests just as they had come, and dwelling in the house where I counted on ending my days, exactly as if it were an inn whence I must needs set forth on the morrow. All things went so well, just as they were, that to think of ordering them better were to spoil them. One of my greatest joys was to leave my books safely fastened up in their boxes, and to be without even a case for writing. When any luckless letter forced me to take up a pen for an answer, I grumblingly borrowed the steward's inkstand, and hurried to give it back to him with all the haste I could, in the vain hope that I should never have need of the loan any more. Instead of meddling with those weary quires and reams and piles of old books, I filled my chamber with flowers and grasses, for I was then in my first fervour for botany. Having given up employment that would be a task to me, I needed one that would be an amusement, nor cause me more pains than a sluggard might choose to take. I undertook to make the Flora petrinsularis, and to describe every single plant on the island, in detail enough to occupy me for the rest of my days. In consequence of this fine scheme, every morning after breakfast, which we all took in company, I used to go with a magnifying glass in my hand and my Systema Naturæ under my arm, to visit some district of the island. I had divided it for that purpose into small squares, meaning to go through them one after another in each season of the year. At the end of two or three hours I used to return laden with an ample harvest, a provision for amusing myself after dinner indoors, in case of rain. I spent the rest of the morning in going with the steward, his wife, and Theresa, to see the labourers and the harvesting, and I generally set to work along with them; many a time when people from Berne came to see me, they found me perched on a high tree, with a bag fastened round my waist; I kept filling it with fruit and then let it down to the ground with a rope. The exercise I had taken in the morning and the good humour that always comes from exercise, made the repose of dinner vastly pleasant to me. But if dinner was kept up too long, and fine weather invited me forth, I could not wait, but was speedily off to throw myself all alone into a boat, which, when the water was smooth enough, I used to pull out to the middle of the lake. There, stretched at full length in the boat's bottom, with my eyes turned up to the sky, I let myself float slowly hither and thither as the water listed, sometimes for hours together, plunged in a thousand confused delicious musings, which, though they had no fixed nor constant object, were not the less on that account a hundred times dearer to me than all that I had found sweetest in what they call the pleasures of life. Often warned by the going down of the sun that it was time to return, I found myself so far from the island that I was forced to row with all my might to get in before it was pitch dark. At other times, instead of losing myself in the midst of the waters, I had a fancy to coast along the green shores of the island, where the clear waters and cool shadows tempted me to bathe. But one of my most frequent expeditions was from the larger island to the less; there I disembarked and spent my afternoon, sometimes in mimic rambles among wild elders, persicaries, willows, and shrubs of every species, sometimes settling myself on the top of a sandy knoll, covered with turf, wild thyme, flowers, even sainfoin and trefoil that had most likely been sown there in old days, making excellent quarters for rabbits. They might multiply in peace without either fearing anything or harming anything. I spoke of this to the steward. He at once had male and female rabbits brought from Neuchâtel, and we went in high state, his wife, one of his sisters, Theresa, and I, to settle them in the little islet. The foundation of our colony was a feast-day. The pilot of the Argonauts was not prouder than I, as I bore my company and the rabbits in triumph from our island to the smaller one....

When the lake was too rough for me to sail, I spent my afternoon in going up and down the island, gathering plants to right and left; seating myself now in smiling lonely nooks to dream at my ease, now on little terraces and knolls, to follow with my eyes the superb and ravishing prospect of the lake and its shores, crowned on one side by the neighbouring hills, and on the other melting into rich and fertile plains up to the feet of the pale blue mountains on their far-off edge.

As evening drew on, I used to come down from the high ground and sit on the beach at the water's brink in some hidden sheltering place. There the murmur of the waves and their agitation, charmed all my senses and drove every other movement away from my soul; they plunged it into delicious dreamings, in which I was often surprised by night. The flux and reflux of the water, its ceaseless stir-swelling and falling at intervals, striking on ear and sight, made up for the internal movements which my musings extinguished; they were enough to give me delight in mere existence, without taking any trouble of thinking. From time to time arose some passing thought of the instability of the things of this world, of which the face of the waters offered an image; but such light impressions were swiftly effaced in the uniformity of the ceaseless motion, which rocked me as in a cradle; it held me with such fascination that even when called at the hour and by the signal appointed, I could not tear myself away without summoning all my force.