way of deforming it. Their defects of body and mind may all be traced to the same source, the desire to make men of them before their time.

There are bright colours and dull; children like the bright colours best, and they suit them better too. I see no reason why such natural suitability should not be taken into consideration; but as soon as they prefer a material because it is rich, their hearts are already given over to luxury, to every caprice of fashion, and this taste is certainly not their own. It is impossible to say how much education is influenced by this choice of clothes, and the motives for this choice. Not only do short-sighted mothers offer ornaments as rewards to their children, but there are foolish tutors who threaten to make their pupils wear the plainest and coarsest clothes as a punishment. "If you do not do your lessons better, if you do not take more care of your clothes, you shall be dressed like that little peasant boy." This is like saying to them, "Understand that clothes make the man." Is it to be wondered at that our young people profit by such wise teaching, that they care for nothing but dress, and that they only judge of merit by its outside.

If I had to bring such a spoilt child to his senses, I would take care that his smartest clothes were the most uncomfortable, that he was always cramped, constrained, and embarrassed in every way; freedom and mirth should flee before his splendour. If he wanted to take part in the games of children more simply dressed, they should cease their play and run away. Before long I should make him so tired and sick of his magnificence, such a slave to his gold-laced coat, that it would become the plague of his life, and he would be less afraid to behold the darkest dungeon than to see the preparations for his adornment. Before the child is enslaved by our prejudices his first wish is always to be free and comfortable. The plainest and most comfortable clothes, those which leave him most liberty, are what he always likes best.

There are habits of body suited for an active life and others for a sedentary life. The latter leaves the humours an equable and uniform course, and the body should be protected from changes in temperature; the former is constantly passing from action to rest, from heat to cold, and the body should be inured to these changes. Hence people, engaged in sedentary pursuits indoors, should always be warmly dressed, to keep their bodies as nearly as possible at the same temperature at all times and seasons. Those, however, who come and go in sun, wind, and rain, who take much exercise, and spend most of their time out of doors, should always be lightly clad, so as to get used to the changes in the air and to every degree of temperature without suffering inconvenience. I would advise both never to change their clothes with the changing seasons, and that would be the invariable habit of my pupil Emile. By this I do not mean that he should wear his winter clothes in summer like many people of sedentary habits, but that he should wear his summer clothes in winter like hard-working folk. Sir Isaac Newton always did this, and he lived to be eighty.

Emile should wear little or nothing on his head all the year round. The ancient Egyptians always went bareheaded; the Persians used to wear heavy tiaras and still wear large turbans, which according to Chardin are required by their climate. I have remarked elsewhere on the difference observed by Herodotus on a battle-field between the skulls of the Persians and those of the Egyptians. Since it is desirable that the bones of the skull should grow harder and more substantial, less fragile and porous, not only to protect the brain against injuries but against colds, fever, and every influence of the air, you should therefore accustom your children to go bare-headed winter and summer, day and night. If you make them wear a night-cap to keep their hair clean and tidy, let it be thin and transparent like the nets with which the Basques cover their hair. I am aware that most mothers will be more impressed by Chardin's observations than my arguments, and will think that all climates are the climate of Persia, but I did not choose a European pupil to turn him into an Asiatic.

Children are generally too much wrapped up, particularly in infancy. They should be accustomed to cold rather than heat; great cold never does them any harm, if they are exposed to it soon enough; but their skin is still too soft and tender and leaves too free a course for perspiration, so that they are inevitably exhausted by excessive heat. It has been observed that infant mortality is greatest in August. Moreover, it seems certain from a comparison of northern and southern races that we become stronger by bearing extreme cold rather than excessive heat. But as the child's body grows bigger and his muscles get stronger, train him gradually to bear the rays of the sun. Little by little you will harden him till he can face the burning heat of the tropics without danger.

Locke, in the midst of the manly and sensible advice he gives us, falls into inconsistencies one would hardly expect in such a careful thinker. The same man who would have children take an ice-cold bath summer and winter, will not let them drink cold water when they are hot, or lie on damp grass. But he would never have their shoes water-tight; and why should they let in more water when the child is hot than when he is cold, and may we not draw the same inference with regard to the feet and body that he draws with regard to the hands and feet and the body and face? If he would have a man all face, why blame me if I would have him all feet?

To prevent children drinking when they are hot, he says they should be trained to eat a piece of bread first. It is a strange thing to make a child eat because he is thirsty; I would as soon give him a drink when he is hungry. You will never convince me that our first instincts are so ill-regulated that we cannot satisfy them without endangering our lives. Were that so, the man would have perished over and over again before he had learned how to keep himself alive.

Whenever Emile is thirsty let him have a drink, and let him drink fresh water just as it is, not even taking the chill off it in the depths of winter and when he is bathed in perspiration. The only precaution I advise is to take care what sort of water you give him. If the water comes from a river, give it him just as it is; if it is spring-water let it stand a little exposed to the air before he drinks it. In warm weather rivers are warm; it is not so with springs, whose water has not been in contact with the air. You must wait till the temperature of the water is the same as that of the air. In winter, on the other hand, spring water is safer than river water. It is, however, unusual and unnatural to perspire greatly in winter, especially in the open air, for the cold air constantly strikes the skin and drives the perspiration inwards, and prevents the pores opening enough to give it passage. Now I do not intend Emile to take his exercise by the fireside in winter, but in the open air and among the ice. If he only gets warm with making and throwing snowballs, let him drink when he is thirsty, and go on with his game after drinking, and you need not be afraid of any ill effects. And if any other exercise makes him perspire let him drink cold water even in winter provided he is thirsty. Only take care to take him to get the water some little distance away. In such cold as I am supposing, he would have cooled down sufficiently when he got there to be able to drink without danger. Above all, take care to conceal these precautions from him. I would rather he were ill now and then, than always thinking about his health.

Since children take such violent exercise they need a great deal of sleep. The one makes up for the other, and this shows that both are necessary. Night is the time set apart by nature for rest. It is an established fact that sleep is quieter and calmer when the sun is below the horizon, and that our senses are less calm when the air is warmed by the rays of the sun. So it is certainly the healthiest plan to rise with the sun and go to bed with the sun. Hence in our country man and all the other animals with him want more sleep in winter than in summer. But town life is so complex, so unnatural, so subject to chances and changes, that it is not wise to accustom a man to such uniformity that he cannot do without it. No doubt he must submit to rules; but the chief rule is this--be able to break the rule if necessary. So do not be so foolish as to soften your pupil by letting him always sleep his sleep out. Leave him at first to the law of nature without any hindrance, but never forget that under our conditions he must rise above this law; he must be able to go to bed late and rise early, be awakened suddenly, or sit up all night without ill effects. Begin early and proceed gently, a step at a time, and the constitution adapts itself to the very conditions which would destroy it if they were imposed for the first time on the grown man.

In the next place he must be accustomed to sleep in an uncomfortable bed, which is the best way to find no bed uncomfortable. Speaking generally, a hard life, when once we have become used to it, increases our pleasant experiences; an easy life prepares the way for innumerable unpleasant experiences. Those who are too tenderly nurtured can only sleep on down; those who are used to sleep on bare boards can find them anywhere. There is no such thing as a hard bed for the man who falls asleep at once.

The body is, so to speak, melted and dissolved in a soft bed where one sinks into feathers and eider-down. The reins when too warmly covered become inflamed. Stone and other diseases are often due to this, and it invariably produces a delicate constitution, which is the seed-ground of every ailment.

The best bed is that in which we get the best sleep. Emile and I will prepare such a bed for ourselves during the daytime. We do not need Persian slaves to make our beds; when we are digging the soil we are turning our mattresses. I know that a healthy child may be made to sleep or wake almost at will. When the child is put to bed and his nurse grows weary of his chatter, she says to him, "Go to sleep." That is much like saying, "Get well," when he is ill. The right way is to let him get tired of himself. Talk so much that he is compelled to hold his tongue, and he will soon be asleep. Here is at least one use for sermons, and you may as well preach to him as rock his cradle; but if you use this narcotic at night, do not use it by day.

I shall sometimes rouse Emile, not so much to prevent his sleeping too much, as to accustom him to anything--even to waking with a start. Moreover, I should be unfit for my business if I could not make him wake himself, and get up, so to speak, at my will, without being called.

If he wakes too soon, I shall let him look forward to a tedious morning, so that he will count as gain any time he can give to sleep. If he sleeps too late I shall show him some favourite toy when he wakes. If I want him to wake at a given hour I shall say, "To-morrow at six I am going fishing," or "I shall take a walk to such and such a place. Would you like to come too?" He assents, and begs me to wake him. I promise, or do not promise, as the case requires. If he wakes too late, he finds me gone. There is something amiss if he does not soon learn to wake himself.

Moreover, should it happen, though it rarely does, that a sluggish child desires to stagnate in idleness, you must not give way to this tendency, which might stupefy him entirely, but you must apply some stimulus to wake him. You must understand that is no question of applying force, but of arousing some appetite which leads to action, and such an appetite, carefully selected on the lines laid down by nature, kills two birds with one stone.

If one has any sort of skill, I can think of nothing for which a taste, a very passion, cannot be aroused in children, and that without vanity, emulation, or jealousy. Their keenness, their spirit of imitation, is enough of itself; above all, there is their natural liveliness, of which no teacher so far has contrived to take advantage. In every game, when they are quite sure it is only play, they endure without complaint, or even with laughter, hardships which they would not submit to otherwise without floods of tears. The sports of the young savage involve long fasting, blows, burns, and fatigue of every kind, a proof that even pain has a charm of its own, which may remove its bitterness. It is not every master, however, who knows how to season this dish, nor can every scholar eat it without making faces. However, I must take care or I shall be wandering off again after exceptions.

It is not to be endured that man should become the slave of pain, disease, accident, the perils of life, or even death itself; the more familiar he becomes with these ideas the sooner he will be cured of that over-sensitiveness which adds to the pain by impatience in bearing it; the sooner he becomes used to the sufferings which may overtake him, the sooner he shall, as Montaigne has put it, rob those pains of the sting of unfamiliarity, and so make his soul strong and invulnerable; his body will be the coat of mail which stops all the darts which might otherwise find a vital part. Even the approach of death, which is not death itself, will scarcely be felt as such; he will not die, he will be, so to speak, alive or dead and nothing more. Montaigne might say of him as he did of a certain king of Morocco, "No man ever prolonged his life so far into death." A child serves his apprenticeship in courage and endurance as well as in other virtues; but you cannot teach children these virtues by name alone; they must learn them unconsciously through experience.

But speaking of death, what steps shall I take with regard to my pupil and the smallpox? Shall he be inoculated in infancy, or shall I wait till he takes it in the natural course of things? The former plan is more in accordance with our practice, for it preserves his life at a time when it is of greater value, at the cost of some danger when his life is of less worth; if indeed we can use the word danger with regard to inoculation when properly performed.

But the other plan is more in accordance with our general principles--to leave nature to take the precautions she delights in, precautions she abandons whenever man interferes. The natural man is always ready; let nature inoculate him herself, she will choose the fitting occasion better than we.

Do not think I am finding fault with inoculation, for my reasons for exempting my pupil from it do not in the least apply to yours. Your training does not prepare them to escape catching smallpox as soon as they are exposed to infection. If you let them take it anyhow, they will probably die. I perceive that in different lands the resistance to inoculation is in proportion to the need for it; and the reason is plain. So I scarcely condescend to discuss this question with regard to Emile. He will be inoculated or not according to time, place, and circumstances; it is almost a matter of indifference, as far as he is concerned. If it gives him smallpox, there will be the advantage of knowing what to expect, knowing what the disease is; that is a good thing, but if he catches it naturally it will have kept him out of the doctor's hands, which is better.

An exclusive education, which merely tends to keep those who have received it apart from the mass of mankind, always selects such teaching as is costly rather than cheap, even when the latter is of more use. Thus all carefully educated young men learn to ride, because it is costly, but scarcely any of them learn to swim, as it costs nothing, and an artisan can swim as well as any one. Yet without passing through the riding school, the traveller learns to mount his horse, to stick on it, and to ride well enough for practical purposes; but in the water if you cannot swim you will drown, and we cannot swim unless we are taught. Again, you are not forced to ride on pain of death, while no one is sure of escaping such a common danger as drowning. Emile shall be as much at home in the water as on land. Why should he not be able to live in every element? If he could learn to fly, he should be an eagle; I would make him a salamander, if he could bear the heat.

People are afraid lest the child should be drowned while he is learning to swim; if he dies while he is learning, or if he dies because he has not learnt, it will be your own fault. Foolhardiness is the result of vanity; we are not rash when no one is looking. Emile will not be foolhardy, though all the world were watching him. As the exercise does not depend on its danger, he will learn to swim the Hellespont by swimming, without any danger, a stream in his father's park; but he must get used to danger too, so as not to be flustered by it. This is an essential part of the apprenticeship I spoke of just now. Moreover, I shall take care to proportion the danger to his strength, and I shall always share it myself, so that I need scarcely fear any imprudence if I take as much care for his life as for my own.

A child is smaller than a man; he has not the man's strength or reason, but he sees and hears as well or nearly as well; his sense of taste is very good, though he is less fastidious, and he distinguishes scents as clearly though less sensuously. The senses are the first of our faculties to mature; they are those most frequently overlooked or neglected.

To train the senses it is not enough merely to use them; we must learn to judge by their means, to learn to feel, so to speak; for we cannot touch, see, or hear, except as we have been taught.

There is a mere natural and mechanical use of the senses which strengthens the body without improving the judgment. It is all very well to swim, run, jump, whip a top, throw stones; but have we nothing but arms and legs? Have we not eyes and ears as well; and are not these organs necessary for the use of the rest? Do not merely exercise the strength, exercise all the senses by which it is guided; make the best use of every one of them, and check the results of one by the other. Measure, count, weigh, compare. Do not use force till you have estimated the resistance; let the estimation of the effect always precede the application of the means. Get the child interested in avoiding insufficient or superfluous efforts. If in this way you train him to calculate the effects of all his movements, and to correct his mistakes by experience, is it not clear that the more he does the wiser he will become?

Take the case of moving a heavy mass; if he takes too long a lever, he will waste his strength; if it is too short, he will not have strength enough; experience will teach him to use the very stick he needs. This knowledge is not beyond his years. Take, for example, a load to be carried; if he wants to carry as much as he can, and not to take up more than he can carry, must he not calculate the weight by the appearance? Does he know how to compare masses of like substance and different size, or to choose between masses of the same size and different substances? He must set to work to compare their specific weights. I have seen a young man, very highly educated, who could not be convinced, till he had tried it, that a bucket full of blocks of oak weighed less than the same bucket full of water.

All our senses are not equally under our control. One of them, touch, is always busy during our waking hours; it is spread over the whole surface of the body, like a sentinel ever on the watch to warn us of anything which may do us harm. Whether we will or not, we learn to use it first of all by experience, by constant practice, and therefore we have less need for special training for it. Yet we know that the blind have a surer and more delicate sense of touch than we, for not being guided by the one sense, they are forced to get from the touch what we get from sight. Why, then, are not we trained to walk as they do in the dark, to recognise what we touch, to distinguish things about us; in a word, to do at night and in the dark what they do in the daytime without sight? We are better off than they while the sun shines; in the dark it is their turn to be our guide. We are blind half our time, with this difference: the really blind always know what to do, while we are afraid to stir in the dark. We have lights, you say. What always artificial aids. Who can insure that they will always be at hand when required. I had rather Emil's eyes were in his finger tips, than in the chandler's shop.

If you are shut up in a building at night, clap your hands, you will know from the sound whether the space is large or small, if you are in the middle or in one corner. Half a foot from a wall the air, which is refracted and does not circulate freely, produces a different effect on your face. Stand still in one place and turn this way and that; a slight draught will tell you if there is a door open. If you are on a boat you will perceive from the way the air strikes your face not merely the direction in which you are going, but whether the current is bearing you slow or fast. These observations and many others like them can only be properly made at night; however much attention we give to them by daylight, we are always helped or hindered by sight, so that the results escape us. Yet here we use neither hand nor stick. How much may be learnt by touch, without ever touching anything!

I would have plenty of games in the dark! This suggestion is more valuable than it seems at first sight. Men are naturally afraid of the dark; so are some animals. [Footnote: This terror is very noticeable during great eclipses of the sun.] Only a few men are freed from this burden by knowledge, determination, and courage. I have seen thinkers, unbelievers, philosophers, exceedingly brave by daylight, tremble like women at the rustling of a leaf in the dark. This terror is put down to nurses' tales; this is a mistake; it has a natural cause. What is this cause? What makes the deaf suspicious and the lower classes superstitious? Ignorance of the things about us, and of what is taking place around us. [Footnote: Another cause has been well explained by a philosopher, often quoted in this work, a philosopher to whose wide views I am very greatly indebted.]

When under special conditions we cannot form a fair idea of distance, when we can only judge things by the size of the angle or rather of the image formed in our eyes, we cannot avoid being deceived as to the size of these objects. Every one knows by experience how when we are travelling at night we take a bush near at hand for a great tree at a distance, and vice versa. In the same way, if the objects were of a shape unknown to us, so that we could not tell their size in that way, we should be equally mistaken with regard to it. If a fly flew quickly past a few inches from our eyes, we should think it was a distant bird; a horse standing still at a distance from us in the midst of open country, in a position somewhat like that of a sheep, would be taken for a large sheep, so long as we did not perceive that it was a horse; but as soon as we recognise what it is, it seems as large as a horse, and we at once correct our former judgment.

Whenever one finds oneself in unknown places at night where we cannot judge of distance, and where we cannot recognise objects by their shape on account of the darkness, we are in constant danger of forming mistaken judgments as to the objects which present themselves to our notice. Hence that terror, that kind of inward fear experienced by most people on dark nights. This is foundation for the supposed appearances of spectres, or gigantic and terrible forms which so many people profess to have seen. They are generally told that they imagined these things, yet they may really have seen them, and it is quite possible they really saw what they say they did see; for it will always be the case that when we can only estimate the size of an object by the angle it forms in the eye, that object will swell and grow as we approach it; and if the spectator thought it several feet high when it was thirty or forty feet away, it will seem very large indeed when it is a few feet off; this must indeed astonish and alarm the spectator until he touches it and perceives what it is, for as soon as he perceives what it is, the object which seemed so gigantic will suddenly shrink and assume its real size, but if we run away or are afraid to approach, we shall certainly form no other idea of the thing than the image formed in the eye, and we shall have really seen a gigantic figure of alarming size and shape. There is, therefore, a natural ground for the tendency to see ghosts, and these appearances are not merely the creation of the imagination, as the men of science would have us think.--Buffon, Nat. Hist.

In the text I have tried to show that they are always partly the creation of the imagination, and with regard to the cause explained in this quotation, it is clear that the habit of walking by night should teach us to distinguish those appearances which similarity of form and diversity of distance lend to the objects seen in the dark. For if the air is light enough for us to see the outlines there must be more air between us and them when they are further off, so that we ought to see them less distinctly when further off, which should be enough, when we are used to it, to prevent the error described by M. Buffon. [Whichever explanation you prefer, my mode of procedure is still efficacious, and experience entirely confirms it.] Accustomed to perceive things from a distance and to calculate their effects, how can I help supposing, when I cannot see, that there are hosts of creatures and all sorts of movements all about me which may do me harm, and against which I cannot protect myself? In vain do I know I am safe where I am; I am never so sure of it as when I can actually see it, so that I have always a cause for fear which did not exist in broad daylight. I know, indeed, that a foreign body can scarcely act upon me without some slight sound, and how intently I listen! At the least sound which I cannot explain, the desire of self-preservation makes me picture everything that would put me on my guard, and therefore everything most calculated to alarm me.

I am just as uneasy if I hear no sound, for I might be taken unawares without a sound. I must picture things as they were before, as they ought to be; I must see what I do not see. Thus driven to exercise my imagination, it soon becomes my master, and what I did to reassure myself only alarms me more. I hear a noise, it is a robber; I hear nothing, it is a ghost. The watchfulness inspired by the instinct of self-preservation only makes me more afraid. Everything that ought to reassure me exists only for my reason, and the voice of instinct is louder than that of reason. What is the good of thinking there is nothing to be afraid of, since in that case there is nothing we can do?

The cause indicates the cure. In everything habit overpowers imagination; it is only aroused by what is new. It is no longer imagination, but memory which is concerned with what we see every day, and that is the reason of the maxim, "Ab assuetis non fit passio," for it is only at the flame of imagination that the passions are kindled. Therefore do not argue with any one whom you want to cure of the fear of darkness; take him often into dark places and be assured this practice will be of more avail than all the arguments of philosophy. The tiler on the roof does not know what it is to be dizzy, and those who are used to the dark will not be afraid.

There is another advantage to be gained from our games in the dark. But if these games are to be a success I cannot speak too strongly of the need for gaiety. Nothing is so gloomy as the dark: do not shut your child up in a dungeon, let him laugh when he goes, into a dark place, let him laugh when he comes out, so that the thought of the game he is leaving and the games he will play next may protect him from the fantastic imagination which might lay hold on him.

There comes a stage in life beyond which we progress backwards. I feel I have reached this stage. I am, so to speak, returning to a past career. The approach of age makes us recall the happy days of our childhood. As I grow old I become a child again, and I recall more readily what I did at ten than at thirty. Reader, forgive me if I sometimes draw my examples from my own experience. If this book is to be well written, I must enjoy writing it.

I was living in the country with a pastor called M. Lambercier. My companion was a cousin richer than myself, who was regarded as the heir to some property, while I, far from my father, was but a poor orphan. My big cousin Bernard was unusually timid, especially at night. I laughed at his fears, till M. Lambercier was tired of my boasting, and determined to put my courage to the proof. One autumn evening, when it was very dark, he gave me the church key, and told me to go and fetch a Bible he had left in the pulpit. To put me on my mettle he said something which made it impossible for me to refuse.

I set out without a light; if I had had one, it would perhaps have been even worse. I had to pass through the graveyard; I crossed it bravely, for as long as I was in the open air I was never afraid of the dark.

As I opened the door I heard a sort of echo in the roof; it sounded like voices and it began to shake my Roman courage. Having opened the door I tried to enter, but when I had gone a few steps I stopped. At the sight of the profound darkness in which the vast building lay I was seized with terror and my hair stood on end. I turned, I went out through the door, and took to my heels. In the yard I found a little dog, called Sultan, whose caresses reassured me. Ashamed of my fears, I retraced my steps, trying to take Sultan with me, but he refused to follow. Hurriedly I opened the door and entered the church. I was hardly inside when terror again got hold of me and so firmly that I lost my head, and though the pulpit was on the right, as I very well knew, I sought it on the left, and entangling myself among the benches I was completely lost. Unable to find either pulpit or door, I fell into an indescribable state of mind. At last I found the door and managed to get out of the church and run away as I had done before, quite determined never to enter the church again except in broad daylight.

I returned to the house; on the doorstep I heard M. Lambercier laughing, laughing, as I supposed, at me. Ashamed to face his laughter, I was hesitating to open the door, when I heard Miss Lambercier, who was anxious about me, tell the maid to get the lantern, and M. Lambercier got ready to come and look for me, escorted by my gallant cousin, who would have got all the credit for the expedition. All at once my fears departed, and left me merely surprised at my terror. I ran, I fairly flew, to the church; without losing my way, without groping about, I reached the pulpit, took the Bible, and ran down the steps. In three strides I was out of the church, leaving the door open. Breathless, I entered the room and threw the Bible on the table, frightened indeed, but throbbing with pride that I had done it without the proposed assistance.

You will ask if I am giving this anecdote as an example, and as an illustration, of the mirth which I say should accompany these games. Not so, but I give it as a proof that there is nothing so well calculated to reassure any one who is afraid in the dark as to hear sounds of laughter and talking in an adjoining room. Instead of playing alone with your pupil in the evening, I would have you get together a number of merry children; do not send them alone to begin with, but several together, and do not venture to send any one quite alone, until you are quite certain beforehand that he will not be too frightened.

I can picture nothing more amusing and more profitable than such games, considering how little skill is required to organise them. In a large room I should arrange a sort of labyrinth of tables, armchairs, chairs, and screens. In the inextricable windings of this labyrinth I should place some eight or ten sham boxes, and one real box almost exactly like them, but well filled with sweets. I should describe clearly and briefly the place where the right box would be found. I should give instructions sufficient to enable people more attentive and less excitable than children to find it. [Footnote: To practise them in attention, only tell them things which it is clearly to their present interest that they should understand thoroughly; above all be brief, never say a word more than necessary. But neither let your speech be obscure nor of doubtful meaning.] Then having made the little competitors draw lots, I should send first one and then another till the right box was found. I should increase the difficulty of the task in proportion to their skill.

Picture to yourself a youthful Hercules returning, box in hand, quite proud of his expedition. The box is placed on the table and opened with great ceremony. I can hear the bursts of laughter and the shouts of the merry party when, instead of the looked-for sweets, he finds, neatly arranged on moss or cotton-wool, a beetle, a snail, a bit of coal, a few acorns, a turnip, or some such thing. Another time in a newly whitewashed room, a toy or some small article of furniture would be hung on the wall and the children would have to fetch it without touching the wall. When the child who fetches it comes back, if he has failed ever so little to fulfil the conditions, a dab of white on the brim of his cap, the tip of his shoe, the flap of his coat or his sleeve, will betray his lack of skill.

This is enough, or more than enough, to show the spirit of these games. Do not read my book if you expect me to tell you everything.

What great advantages would be possessed by a man so educated, when compared with others. His feet are accustomed to tread firmly in the dark, and his hands to touch lightly; they will guide him safely in the thickest darkness. His imagination is busy with the evening games of his childhood, and will find it difficult to turn towards objects of alarm. If he thinks he hears laughter, it will be the laughter of his former playfellows, not of frenzied spirits; if he thinks there is a host of people, it will not be the witches' sabbath, but the party in his tutor's study. Night only recalls these cheerful memories, and it will never alarm him; it will inspire delight rather than fear. He will be ready for a military expedition at any hour, with or without his troop. He will enter the camp of Saul, he will find his way, he will reach the king's tent without waking any one, and he will return unobserved. Are the steeds of Rhesus to be stolen, you may trust him. You will scarcely find a Ulysses among men educated in any other fashion.

I have known people who tried to train the children not to fear the dark by startling them. This is a very bad plan; its effects are just the opposite of those desired, and it only makes children more timid. Neither reason nor habit can secure us from the fear of a present danger whose degree and kind are unknown, nor from the fear of surprises which we have often experienced. Yet how will you make sure that you can preserve your pupil from such accidents? I consider this the best advice to give him beforehand. I should say to Emile, "This is a matter of self-defence, for the aggressor does not let you know whether he means to hurt or frighten you, and as the advantage is on his side you cannot even take refuge in flight. Therefore seize boldly anything, whether man or beast, which takes you unawares in the dark. Grasp it, squeeze it with all your might; if it struggles, strike, and do not spare your blows; and whatever he may say or do, do not let him go till you know just who he is. The event will probably prove that you had little to be afraid of, but this way of treating practical jokers would naturally prevent their trying it again."

Although touch is the sense oftenest used, its discrimination remains, as I have already pointed out, coarser and more imperfect than that of any other sense, because we always use sight along with it; the eye perceives the thing first, and the mind almost always judges without the hand. On the other hand, discrimination by touch is the surest just because of its limitations; for extending only as far as our hands can reach, it corrects the hasty judgments of the other senses, which pounce upon objects scarcely perceived, while what we learn by touch is learnt thoroughly. Moreover, touch, when required, unites the force of our muscles to the action of the nerves; we associate by simultaneous sensations our ideas of temperature, size, and shape, to those of weight and density. Thus touch is the sense which best teaches us the action of foreign bodies upon ourselves, the sense which most directly supplies us with the knowledge required for self-preservation.

As the trained touch takes the place of sight, why should it not, to some extent, take the place of hearing, since sounds set up, in sonorous bodies, vibrations perceptible by touch? By placing the hand on the body of a 'cello one can distinguish without the use of eye or ear, merely by the way in which the wood vibrates and trembles, whether the sound given out is sharp or flat, whether it is drawn from the treble string or the bass. If our touch were trained to note these differences, no doubt we might in time become so sensitive as to hear a whole tune by means of our fingers. But if we admit this, it is clear that one could easily speak to the deaf by means of music; for tone and measure are no less capable of regular combination than voice and articulation, so that they might be used as the elements of speech.

There are exercises by which the sense of touch is blunted and deadened, and others which sharpen it and make it delicate and discriminating. The former, which employ much movement and force for the continued impression of hard bodies, make the skin hard and thick, and deprive it of its natural sensitiveness. The latter are those which give variety to this feeling, by slight and repeated contact, so that the mind is attentive to constantly recurring impressions, and readily learns to discern their variations. This difference is clear in the use of musical instruments. The harsh and painful touch of the 'cello, bass-viol, and even of the violin, hardens the finger-tips, although it gives flexibility to the fingers. The soft and smooth touch of the harpsichord makes the fingers both flexible and sensitive. In this respect the harpsichord is to be preferred.

The skin protects the rest of the body, so it is very important to harden it to the effects of the air that it may be able to bear its changes. With regard to this I may say I would not have the hand roughened by too servile application to the same kind of work, nor should the skin of the hand become hardened so as to lose its delicate sense of touch which keeps the body informed of what is going on, and by the kind of contact sometimes makes us shudder in different ways even in the dark.

Why should my pupil be always compelled to wear the skin of an ox under his foot? What harm would come of it if his own skin could serve him at need as a sole. It is clear that a delicate skin could never be of any use in this way, and may often do harm. The Genevese, aroused at midnight by their enemies in the depth of winter, seized their guns rather than their shoes. Who can tell whether the town would have escaped capture if its citizens had not been able to go barefoot?

Let a man be always fore-armed against the unforeseen. Let Emile run about barefoot all the year round, upstairs, downstairs, and in the garden. Far from scolding him, I shall follow his example; only I shall be careful to remove any broken glass. I shall soon proceed to speak of work and manual occupations. Meanwhile, let him learn to perform every exercise which encourages agility of body; let him learn to hold himself easily and steadily in any position, let him practise jumping and leaping, climbing trees and walls. Let him always find his balance, and let his every movement and gesture be regulated by the laws of weight, long before he learns to explain them by the science of statics. By the way his foot is planted on the ground, and his body supported on his leg, he ought to know if he is holding himself well or ill. An easy carriage is always graceful, and the steadiest positions are the most elegant. If I were a dancing master I would refuse to play the monkey tricks of Marcel, which are only fit for the stage where they are performed; but instead of keeping my pupil busy with fancy steps, I would take him to the foot of a cliff. There I would show him how to hold himself, how to carry his body and head, how to place first a foot then a hand, to follow lightly the steep, toilsome, and rugged paths, to leap from point to point, either up or down. He should emulate the mountain-goat, not the ballet dancer.

As touch confines its operations to the man's immediate surroundings, so sight extends its range beyond them; it is this which makes it misleading; man sees half his horizon at a glance. In the midst of this host of simultaneous impressions and the thoughts excited by them, how can he fail now and then to make mistakes? Thus sight is the least reliable of our senses, just because it has the widest range; it functions long before our other senses, and its work is too hasty and on too large a scale to be corrected by the rest. Moreover, the very illusions of perspective are necessary if we are to arrive at a knowledge of space and compare one part of space with another. Without false appearances we should never see anything at a distance; without the gradations of size and tone we could not judge of distance, or rather distance would have no existence for us. If two trees, one of which was a hundred paces from us and the other ten, looked equally large and distinct, we should think they were side by side. If we perceived the real dimensions of things, we should know nothing of space; everything would seem close to our eyes.

The angle formed between any objects and our eye is the only means by which our sight estimates their size and distance, and as this angle is the simple effect of complex causes, the judgment we form does not distinguish between the several causes; we are compelled to be inaccurate. For how can I tell, by sight alone, whether the angle at which an object appears to me smaller than another, indicates that it is really smaller or that it is further off.

Here we must just reverse our former plan. Instead of simplifying the sensation, always reinforce it and verify it by means of another sense. Subject the eye to the hand, and, so to speak, restrain the precipitation of the former sense by the slower and more reasoned pace of the latter. For want of this sort of practice our sight measurements are very imperfect. We cannot correctly, and at a glance, estimate height, length, breadth, and distance; and the fact that engineers, surveyors, architects, masons, and painters are generally quicker to see and better able to estimate distances correctly, proves that the fault is not in our eyes, but in our use of them. Their occupations give them the training we lack, and they check the equivocal results of the angle of vision by its accompanying experiences, which determine the relations of the two causes of this angle for their eyes.

Children will always do anything that keeps them moving freely. There are countless ways of rousing their interest in measuring, perceiving, and estimating distance. There is a very tall cherry tree; how shall we gather the cherries? Will the ladder in the barn be big enough? There is a wide stream; how shall we get to the other side? Would one of the wooden planks in the yard reach from bank to bank? From our windows we want to fish in the moat; how many yards of line are required? I want to make a swing between two trees; will two fathoms of cord be enough? They tell me our room in the new house will be twenty-five feet square; do you think it will be big enough for us? Will it be larger than this? We are very hungry; here are two villages, which can we get to first for our dinner?

An idle, lazy child was to be taught to run. He had no liking for this or any other exercise, though he was intended for the army. Somehow or other he had got it into his head that a man of his rank need know nothing and do nothing--that his birth would serve as a substitute for arms and legs, as well as for every kind of virtue. The skill of Chiron himself would have failed to make a fleet-footed Achilles of this young gentleman. The difficulty was increased by my determination to give him no kind of orders. I had renounced all right to direct him by preaching, promises, threats, emulation, or the desire to show off. How should I make him want to run without saying anything? I might run myself, but he might not follow my example, and this plan had other drawbacks. Moreover, I must find some means of teaching him through this exercise, so as to train mind and body to work together. This is how I, or rather how the teacher who supplied me with this illustration, set about it.

When I took him a walk of an afternoon I sometimes put in my pocket a couple of cakes, of a kind he was very fond of; we each ate one while we were out, and we came back well pleased with our outing. One day he noticed I had three cakes; he could have easily eaten six, so he ate his cake quickly and asked for the other. "No," said I, "I could eat it myself, or we might divide it, but I would rather see those two little boys run a race for it." I called them to us, showed them the cake, and suggested that they should race for it. They were delighted. The cake was placed on a large stone which was to be the goal; the course was marked out, we sat down, and at a given signal off flew the children! The victor seized the cake and ate it without pity in the sight of the spectators and of his defeated rival.

The sport was better than the cake; but the lesson did not take effect all at once, and produced no result. I was not discouraged, nor did I hurry; teaching is a trade at which one must be able to lose time and save it. Our walks were continued, sometimes we took three cakes, sometimes four, and from time to time there were one or two cakes for the racers. If the prize was not great, neither was the ambition of the competitors. The winner was praised and petted, and everything was done with much ceremony. To give room to run and to add interest to the race I marked out a longer course and admitted several fresh competitors. Scarcely had they entered the lists than all the passers-by stopped to watch. They were encouraged by shouting, cheering, and clapping. I sometimes saw my little man trembling with excitement, jumping up and shouting when one was about to reach or overtake another--to him these were the Olympian games.

However, the competitors did not always play fair, they got in each other's way, or knocked one another down, or put stones on the track. That led us to separate them and make them start from different places at equal distances from the goal. You will soon see the reason for this, for I must describe this important affair at length.

Tired of seeing his favourite cakes devoured before his eyes, the young lord began to suspect that there was some use in being a quick runner, and seeing that he had two legs of his own, he began to practise running on the quiet. I took care to see nothing, but I knew my stratagem had taken effect. When he thought he was good enough (and I thought so too), he pretended to tease me to give him the other cake. I refused; he persisted, and at last he said angrily, "Well, put it on the stone and mark out the course, and we shall see." "Very good," said I, laughing, "You will get a good appetite, but you will not get the cake." Stung by my mockery, he took heart, won the prize, all the more easily because I had marked out a very short course and taken care that the best runner was out of the way. It will be evident that, after the first step, I had no difficulty in keeping him in training. Soon he took such a fancy for this form of exercise that without any favour he was almost certain to beat the little peasant boys at running, however long the course.

The advantage thus obtained led unexpectedly to another. So long as he seldom won the prize, he ate it himself like his rivals, but as he got used to victory he grew generous, and often shared it with the defeated. That taught me a lesson in morals and I saw what was the real root of generosity.

While I continued to mark out a different starting place for each competitor, he did not notice that I had made the distances unequal, so that one of them, having farther to run to reach the goal, was clearly at a disadvantage. But though I left the choice to my pupil he did not know how to take advantage of it. Without thinking of the distance, he always chose the smoothest path, so that I could easily predict his choice, and could almost make him win or lose the cake at my pleasure. I had more than one end in view in this stratagem; but as my plan was to get him to notice the difference himself, I tried to make him aware of it. Though he was generally lazy and easy going, he was so eager in his sports and trusted me so completely that I had great difficulty in making him see that I was cheating him. When at last I managed to make him see it in spite of his excitement, he was angry with me. "What have you to complain of?" said I. "In a gift which I propose to give of my own free will am not I master of the conditions? Who makes you run? Did I promise to make the courses equal? Is not the choice yours? Do not you see that I am favouring you, and that the inequality you complain of is all to your advantage, if you knew how to use it?" That was plain to him; and to choose he must observe more carefully. At first he wanted to count the paces, but a child measures paces slowly and inaccurately; moreover, I decided to have several races on one day; and the game having become a sort of passion with the child, he was sorry to waste in measuring the portion of time intended for running. Such delays are not in accordance with a child's impatience; he tried therefore to see better and to reckon the distance more accurately at sight. It was now quite easy to extend and develop this power. At length, after some months' practice, and the correction of his errors, I so trained his power of judging at sight that I had only to place an imaginary cake on any distant object and his glance was nearly as accurate as the surveyor's chain.

Of all the senses, sight is that which we can least distinguish from the judgments of the mind; as it takes a long time to learn to see. It takes a long time to compare sight and touch, and to train the former sense to give a true report of shape and distance. Without touch, without progressive motion, the sharpest eyes in the world could give us no idea of space. To the oyster the whole world must seem a point, and it would seem nothing more to it even if it had a human mind. It is only by walking, feeling, counting, measuring the dimensions of things, that we learn to judge them rightly; but, on the other hand, if we were always measuring, our senses would trust to the instrument and would never gain confidence. Nor must the child pass abruptly from measurement to judgment; he must continue to compare the parts when he could not compare the whole; he must substitute his estimated aliquot parts for exact aliquot parts, and instead of always applying the measure by hand he must get used to applying it by eye alone. I would, however, have his first estimates tested by measurement, so that he may correct his errors, and if there is a false impression left upon the senses he may correct it by a better judgment. The same natural standards of measurement are in use almost everywhere, the man's foot, the extent of his outstretched arms, his height. When the child wants to measure the height of a room, his tutor may serve as a measuring rod; if he is estimating the height of a steeple let him measure it by the house; if he wants to know how many leagues of road there are, let him count the hours spent in walking along it. Above all, do not do this for him; let him do it himself.

One cannot learn to estimate the extent and size of bodies without at the same time learning to know and even to copy their shape; for at bottom this copying depends entirely on the laws of perspective, and one cannot estimate distance without some feeling for these laws. All children in the course of their endless imitation try to draw; and I would have Emile cultivate this art; not so much for art's sake, as to give him exactness of eye and flexibility of hand. Generally speaking, it matters little whether he is acquainted with this or that occupation, provided he gains clearness of sense--perception and the good bodily habits which belong to the exercise in question. So I shall take good care not to provide him with a drawing master, who would only set him to copy copies and draw from drawings. Nature should be his only teacher, and things his only models. He should have the real thing before his eyes, not its copy on paper. Let him draw a house from a house, a tree from a tree, a man from a man; so that he may train himself to observe objects and their appearance accurately and not to take false and conventional copies for truth. I would even train him to draw only from objects actually before him and not from memory, so that, by repeated observation, their exact form may be impressed on his imagination, for fear lest he should substitute absurd and fantastic forms for the real truth of things, and lose his sense of proportion and his taste for the beauties of nature.

Of course I know that in this way he will make any number of daubs before he produces anything recognisable, that it will be long before he attains to the graceful outline and light touch of the draughtsman; perhaps he will never have an eye for picturesque effect or a good taste in drawing. On the other hand, he will certainly get a truer eye, a surer hand, a knowledge of the real relations of form and size between animals, plants, and natural objects, together with a quicker sense of the effects of perspective. That is just what I wanted, and my purpose is rather that he should know things than copy them. I would rather he showed me a plant of acanthus even if he drew a capital with less accuracy.

Moreover, in this occupation as in others, I do not intend my pupil to play by himself; I mean to make it pleasanter for him by always sharing it with him. He shall have no other rival; but mine will be a continual rivalry, and there will be no risk attaching to it; it will give interest to his pursuits without awaking jealousy between us. I shall follow his example and take up a pencil; at first I shall use it as unskilfully as he. I should be an Apelles if I did not set myself daubing. To begin with, I shall draw a man such as lads draw on walls, a line for each arm, another for each leg, with the fingers longer than the arm. Long after, one or other of us will notice this lack of proportion; we shall observe that the leg is thick, that this thickness varies, that the length of the arm is proportionate to the body. In this improvement I shall either go side by side with my pupil, or so little in advance that he will always overtake me easily and sometimes get ahead of me. We shall get brushes and paints, we shall try to copy the colours of things and their whole appearance, not merely their shape. We shall colour prints, we shall paint, we shall daub; but in all our daubing we shall be searching out the secrets of nature, and whatever we do shall be done under the eye of that master.

We badly needed ornaments for our room, and now we have them ready to our hand. I will have our drawings framed and covered with good glass, so that no one will touch them, and thus seeing them where we put them, each of us has a motive for taking care of his own. I arrange them in order round the room, each drawing repeated some twenty or thirty times, thus showing the author's progress in each specimen, from the time when the house is merely a rude square, till its front view, its side view, its proportions, its light and shade are all exactly portrayed. These graduations will certainly furnish us with pictures, a source of interest to ourselves and of curiosity to others, which will spur us on to further emulation. The first and roughest drawings I put in very smart gilt frames to show them off; but as the copy becomes more accurate and the drawing really good, I only give it a very plain dark frame; it needs no other ornament than itself, and it would be a pity if the frame distracted the attention which the picture itself deserves. Thus we each aspire to a plain frame, and when we desire to pour scorn on each other's drawings, we condemn them to a gilded frame. Some day perhaps "the gilt frame" will become a proverb among us, and we shall be surprised to find how many people show what they are really made of by demanding a gilt frame.

I have said already that geometry is beyond the child's reach; but that is our own fault. We fail to perceive that their method is not ours, that what is for us the art of reasoning, should be for them the art of seeing. Instead of teaching them our way, we should do better to adopt theirs, for our way of learning geometry is quite as much a matter of imagination as of reasoning. When a proposition is enunciated you must imagine the proof; that is, you must discover on what proposition already learnt it depends, and of all the possible deductions from that proposition you must choose just the one required.

In this way the closest reasoner, if he is not inventive, may find himself at a loss. What is the result? Instead of making us discover proofs, they are dictated to us; instead of teaching us to reason, our memory only is employed.

Draw accurate figures, combine them together, put them one upon another, examine their relations, and you will discover the whole of elementary geometry in passing from one observation to another, without a word of definitions, problems, or any other form of demonstration but super-position. I do not profess to teach Emile geometry; he will teach me; I shall seek for relations, he will find them, for I shall seek in such a fashion as to make him find. For instance, instead of using a pair of compasses to draw a circle, I shall draw it with a pencil at the end of bit of string attached to a pivot. After that, when I want to compare the radii one with another, Emile will laugh at me and show me that the same thread at full stretch cannot have given distances of unequal length. If I wish to measure an angle of 60 degrees I describe from the apex of the angle, not an arc, but a complete circle, for with children nothing must be taken for granted. I find that the part of the circle contained between the two lines of the angle is the sixth part of a circle. Then I describe another and larger circle from the same centre, and I find the second arc is again the sixth part of its circle. I describe a third concentric circle with a similar result, and I continue with more and more circles till Emile, shocked at my stupidity, shows me that every arc, large or small, contained by the same angle will always be the sixth part of its circle. Now we are ready to use the protractor.

To prove that two adjacent angles are equal to two right angles people describe a circle. On the contrary I would have Emile observe the fact in a circle, and then I should say, "If we took away the circle and left the straight lines, would the angles have changed their size, etc.?"

Exactness in the construction of figures is neglected; it is taken for granted and stress is laid on the proof. With us, on the other hand, there will be no question of proof. Our chief business will be to draw very straight, accurate, and even lines, a perfect square, a really round circle. To verify the exactness of a figure we will test it by each of its sensible properties, and that will give us a chance to discover fresh properties day by day. We will fold the two semi-circles along the diameter, the two halves of the square by the diagonal; he will compare our two figures to see who has got the edges to fit moat exactly, i.e., who has done it best; we should argue whether this equal division would always be possible in parallelograms, trapezes, etc. We shall sometimes try to forecast the result of an experiment, to find reasons, etc.

Geometry means to my scholar the successful use of the rule and compass; he must not confuse it with drawing, in which these instruments are not used. The rule and compass will be locked up, so that he will not get into the way of messing about with them, but we may sometimes take our figures with us when we go for a walk, and talk over what we have done, or what we mean to do.

I shall never forget seeing a young man at Turin, who had learnt as a child the relations of contours and surfaces by having to choose every day isoperimetric cakes among cakes of every geometrical figure. The greedy little fellow had exhausted the art of Archimedes to find which were the biggest.

When the child flies a kite he is training eye and hand to accuracy; when he whips a top, he is increasing his strength by using it, but without learning anything. I have sometimes asked why children are not given the same games of skill as men; tennis, mall, billiards, archery, football, and musical instruments. I was told that some of these are beyond their strength, that the child's senses are not sufficiently developed for others. These do not strike me as valid reasons; a child is not as tall as a man, but he wears the same sort of coat; I do not want him to play with our cues at a billiard-table three feet high; I do not want him knocking about among our games, nor carrying one of our racquets in his little hand; but let him play in a room whose windows have been protected; at first let him only use soft balls, let his first racquets be of wood, then of parchment, and lastly of gut, according to his progress. You prefer the kite because it is less tiring and there is no danger. You are doubly wrong. Kite-flying is a sport for women, but every woman will run away from a swift ball. Their white skins were not meant to be hardened by blows and their faces were not made for bruises. But we men are made for strength; do you think we can attain it without hardship, and what defence shall we be able to make if we are attacked? People always play carelessly in games where there is no danger. A falling kite hurts nobody, but nothing makes the arm so supple as protecting the head, nothing makes the sight so accurate as having to guard the eye. To dash from one end of the room to another, to judge the rebound of a ball before it touches the ground, to return it with strength and accuracy, such games are not so much sports fit for a man, as sports fit to make a man of him.

The child's limbs, you say, are too tender. They are not so strong as those of a man, but they are more supple. His arm is weak, still it is an arm, and it should be used with due consideration as we use other tools. Children have no skill in the use of their hands. That is just why I want them to acquire skill; a man with as little practice would be just as clumsy. We can only learn the use of our limbs by using them. It is only by long experience that we learn to make the best of ourselves, and this experience is the real object of study to which we cannot apply ourselves too early.

What is done can be done. Now there is nothing commoner than to find nimble and skilful children whose limbs are as active as those of a man. They may be seen at any fair, swinging, walking on their hands, jumping, dancing on the tight rope. For many years past, troops of children have attracted spectators to the ballets at the Italian Comedy House. Who is there in Germany and Italy who has not heard of the famous pantomime company of Nicolini? Has it ever occurred to any one that the movements of these children were less finished, their postures less graceful, their ears less true, their dancing more clumsy than those of grown-up dancers? If at first the fingers are thick, short, and awkward, the dimpled hands unable to grasp anything, does this prevent many children from learning to read and write at an age when others cannot even hold a pen or pencil? All Paris still recalls the little English girl of ten who did wonders on the harpsichord. I once saw a little fellow of eight, the son of a magistrate, who was set like a statuette on the table among the dishes, to play on a fiddle almost as big as himself, and even artists were surprised at his execution.

To my mind, these and many more examples prove that the supposed incapacity of children for our games is imaginary, and that if they are unsuccessful in some of them, it is for want of practice.

You will tell me that with regard to the body I am falling into the same mistake of precocious development which I found fault with for the mind. The cases are very different: in the one, progress is apparent only; in the other it is real. I have shown that children have not the mental development they appear to have, while they really do what they seem to do. Besides, we must never forget that all this should be play, the easy and voluntary control of the movements which nature demands of them, the art of varying their games to make them pleasanter, without the least bit of constraint to transform them into work; for what games do they play in which I cannot find material for instruction for them? And even if I could not do so, so long as they are amusing themselves harmlessly and passing the time pleasantly, their progress in learning is not yet of such great importance. But if one must be teaching them this or that at every opportunity, it cannot be done without constraint, vexation, or tedium.

What I have said about the use of the two senses whose use is most constant and most important, may serve as an example of how to train the rest. Sight and touch are applied to bodies at rest and bodies in motion, but as hearing is only affected by vibrations of the air, only a body in motion can make a noise or sound; if everything were at rest we should never hear. At night, when we ourselves only move as we choose, we have nothing to fear but moving bodies; hence we need a quick ear, and power to judge from the sensations experienced whether the body which causes them is large or small, far off or near, whether its movements are gentle or violent. When once the air is set in motion, it is subject to repercussions which produce echoes, these renew the sensations and make us hear a loud or penetrating sound in another quarter. If you put your ear to the ground you may hear the sound of men's voices or horses' feet in a plain or valley much further off than when you stand upright.

As we have made a comparison between sight and touch, it will be as well to do the same for hearing, and to find out which of the two impressions starting simultaneously from a given body first reaches the sense-organ. When you see the flash of a cannon, you have still time to take cover; but when you hear the sound it is too late, the ball is close to you. One can reckon the distance of a thunderstorm by the interval between the lightning and the thunder. Let the child learn all these facts, let him learn those that are within his reach by experiment, and discover the rest by induction; but I would far rather he knew nothing at all about them, than that you should tell him.

In the voice we have an organ answering to hearing; we have no such organ answering to sight, and we do not repeat colours as we repeat sounds. This supplies an additional means of cultivating the ear by practising the active and passive organs one with the other.

Man has three kinds of voice, the speaking or articulate voice, the singing or melodious voice, and the pathetic or expressive voice, which serves as the language of the passions, and gives life to song and speech. The child has these three voices, just as the man has them, but he does not know how to use them in combination. Like us, he laughs, cries, laments, shrieks, and groans, but he does not know how to combine these inflexions with speech or song. These three voices find their best expression in perfect music. Children are incapable of such music, and their singing lacks feeling. In the same way their spoken language lacks expression; they shout, but they do not speak with emphasis, and there is as little power in their voice as there is emphasis in their speech. Our pupil's speech will be plainer and simpler still, for his passions are still asleep, and will not blend their tones with his. Do not, therefore, set him to recite tragedy or comedy, nor try to teach declamation so-called. He will have too much sense to give voice to things he cannot understand, or expression to feelings he has never known.

Teach him to speak plainly and distinctly, to articulate clearly, to pronounce correctly and without affectation, to perceive and imitate the right accent in prose and verse, and always to speak loud enough to be heard, but without speaking too loud--a common fault with school-children. Let there be no waste in anything.

The same method applies to singing; make his voice smooth and true, flexible and full, his ear alive to time and tune, but nothing more. Descriptive and theatrical music is not suitable at his age----I would rather he sang no words; if he must have words, I would try to compose songs on purpose for him, songs interesting to a child, and as simple as his own thoughts.

You may perhaps suppose that as I am in no hurry to teach Emile to read and write, I shall not want to teach him to read music. Let us spare his brain the strain of excessive attention, and let us be in no hurry to turn his mind towards conventional signs. I grant you there seems to be a difficulty here, for if at first sight the knowledge of notes seems no more necessary for singing than the knowledge of letters for speaking, there is really this difference between them: When we speak, we are expressing our own thoughts; when we sing we are expressing the thoughts of others. Now in order to express them we must read them.

But at first we can listen to them instead of reading them, and a song is better learnt by ear than by eye. Moreover, to learn music thoroughly we must make songs as well as sing them, and the two processes must be studied together, or we shall never have any real knowledge of music. First give your young musician practice in very regular, well-cadenced phrases; then let him connect these phrases with the very simplest modulations; then show him their relation one to another by correct accent, which can be done by a fit choice of cadences and rests. On no account give him anything unusual, or anything that requires pathos or expression. A simple, tuneful air, always based on the common chords of the key, with its bass so clearly indicated that it is easily felt and accompanied, for to train his voice and ear he should always sing with the harpsichord.

We articulate the notes we sing the better to distinguish them; hence the custom of sol-faing with certain syllables. To tell the keys one from another they must have names and fixed intervals; hence the names of the intervals, and also the letters of the alphabet attached to the keys of the clavier and the notes of the scale. C and A indicate fixed sounds, invariable and always rendered by the same keys; Ut and La are different. Ut is always the dominant of a major scale, or the leading-note of a minor scale. La is always the dominant of a minor scale or the sixth of a major scale. Thus the letters indicate fixed terms in our system of music, and the syllables indicate terms homologous to the similar relations in different keys. The letters show the keys on the piano, and the syllables the degrees in the scale. French musicians have made a strange muddle of this. They have confused the meaning of the syllables with that of the letters, and while they have unnecessarily given us two sets of symbols for the keys of the piano, they have left none for the chords of the scales; so that Ut and C are always the same for them; this is not and ought not to be; if so, what is the use of C? Their method of sol-faing is, therefore, extremely and needlessly difficult, neither does it give any clear idea to the mind; since, by this method, Ut and Me, for example, may mean either a major third, a minor third, an augmented third, or a diminished third. What a strange thing that the country which produces the finest books about music should be the very country where it is hardest to learn music!

Let us adopt a simpler and clearer plan with our pupil; let him have only two scales whose relations remain unchanged, and indicated by the same symbols. Whether he sings or plays, let him learn to fix his scale on one of the twelve tones which may serve as a base, and whether he modulates in D, C, or G, let the close be always Ut or La, according to the scale. In this way he will understand what you mean, and the essential relations for correct singing and playing will always be present in his mind; his execution will be better and his progress quicker. There is nothing funnier than what the French call "natural sol-faing;" it consists in removing the real meaning of things and putting in their place other meanings which only distract us. There is nothing more natural than sol-faing by transposition, when the scale is transposed. But I have said enough, and more than enough, about music; teach it as you please, so long as it is nothing but play.

We are now thoroughly acquainted with the condition of foreign bodies in relation to our own, their weight, form, colour, density, size, distance, temperature, stability, or motion. We have learnt which of them to approach or avoid, how to set about overcoming their resistance or to resist them so as to prevent ourselves from injury; but this is not enough. Our own body is constantly wasting and as constantly requires to be renewed. Although we have the power of changing other substances into our own, our choice is not a matter of indifference. Everything is not food for man, and what may be food for him is not all equally suitable; it depends on his racial constitution, the country he lives in, his individual temperament, and the way of living which his condition demands.

If we had to wait till experience taught us to know and choose fit food for ourselves, we should die of hunger or poison; but a kindly providence which has made pleasure the means of self-preservation to sentient beings teaches us through our palate what is suitable for our stomach. In a state of nature there is no better doctor than a man's own appetite, and no doubt in a state of nature man could find the most palateable food the most wholesome.

Nor is this all. Our Maker provides, not only for those needs he has created, but for those we create for ourselves; and it is to keep the balance between our wants and our needs that he has caused our tastes to change and vary with our way of living. The further we are from a state of nature, the more we lose our natural tastes; or rather, habit becomes a second nature, and so completely replaces our real nature, that we have lost all knowledge of it.

From this it follows that the most natural tastes should be the simplest, for those are more easily changed; but when they are sharpened and stimulated by our fancies they assume a form which is incapable of modification. The man who so far has not adapted himself to one country can learn the ways of any country whatsoever; but the man who has adopted the habits of one particular country can never shake them off.

This seems to be true of all our senses, especially of taste. Our first food is milk; we only become accustomed by degrees to strong flavours; at first we dislike them. Fruit, vegetables, herbs, and then fried meat without salt or seasoning, formed the feasts of primitive man. When the savage tastes wine for the first time, he makes a grimace and spits it out; and even among ourselves a man who has not tasted fermented liquors before twenty cannot get used to them; we should all be sober if we did not have wine when we were children. Indeed, the simpler our tastes are, the more general they are; made dishes are those most frequently disliked. Did you ever meet with any one who disliked bread or water? Here is the finger of nature, this then is our rule. Preserve the child's primitive tastes as long as possible; let his food be plain and simple, let strong flavours be unknown to his palate, and do not let his diet be too uniform.

I am not asking, for the present, whether this way of living is healthier or no; that is not what I have in view. It is enough for me to know that my choice is more in accordance with nature, and that it can be more readily adapted to other conditions. In my opinion, those who say children should be accustomed to the food they will have when they are grown up are mistaken. Why should their food be the same when their way of living is so different? A man worn out by labour, anxiety, and pain needs tasty foods to give fresh vigour to his brain; a child fresh from his games, a child whose body is growing, needs plentiful food which will supply more chyle. Moreover the grown man has already a settled profession, occupation, and home, but who can tell what Fate holds in store for the child? Let us not give him so fixed a bent in any direction that he cannot change it if required without hardship. Do not bring him up so that he would die of hunger in a foreign land if he does not take a French cook about with him; do not let him say at some future time that France is the only country where the food is fit to eat. By the way, that is a strange way of praising one's country. On the other hand, I myself should say that the French are the only people who do not know what good food is, since they require such a special art to make their dishes eatable.

Of all our different senses, we are usually most affected by taste. Thus it concerns us more nearly to judge aright of what will actually become part of ourselves, than of that which will merely form part of our environment. Many things are matters of indifference to touch, hearing, and sight; but taste is affected by almost everything. Moreover the activity of this sense is wholly physical and material; of all the senses, it alone makes no appeal to the imagination, or at least, imagination plays a smaller part in its sensations; while imitation and imagination often bring morality into the impressions of the other senses. Thus, speaking generally, soft and pleasure-loving minds, passionate and truly sensitive dispositions, which are easily stirred by the other senses, are usually indifferent to this. From this very fact, which apparently places taste below our other senses and makes our inclination towards it the more despicable, I draw just the opposite conclusion--that the best way to lead children is by the mouth. Greediness is a better motive than vanity; for the former is a natural appetite directly dependent on the senses, while the latter is the outcome of convention, it is the slave of human caprice and liable to every kind of abuse. Believe me the child will cease to care about his food only too soon, and when his heart is too busy, his palate will be idle. When he is grown up greediness will be expelled by a host of stronger passions, while vanity will only be stimulated by them; for this latter passion feeds upon the rest till at length they are all swallowed up in it. I have sometimes studied those men who pay great attention to good eating, men whose first waking thought is--What shall we have to eat to-day? men who describe their dinner with as much detail as Polybius describes a combat. I have found these so-called men were only children of forty, without strength or vigour--fruges consumere nati. Gluttony is the vice of feeble minds. The gourmand has his brains in his palate, he can do nothing but eat; he is so stupid and incapable that the table is the only place for him, and dishes are the only things he knows anything about. Let us leave him to this business without regret; it is better for him and for us.

It is a small mind that fears lest greediness should take root in the child who is fit for something better. The child thinks of nothing but his food, the youth pays no heed to it at all; every kind of food is good, and we have other things to attend to. Yet I would not have you use the low motive unwisely. I would not have you trust to dainties rather than to the honour which is the reward of a good deed. But childhood is, or ought to be, a time of play and merry sports, and I do not see why the rewards of purely bodily exercises should not be material and sensible rewards. If a little lad in Majorca sees a basket on the tree-top and brings it down with his sling, is it not fair that he should get something by this, and a good breakfast should repair the strength spent in getting it. If a young Spartan, facing the risk of a hundred stripes, slips skilfully into the kitchen, and steals a live fox cub, carries it off in his garment, and is scratched, bitten till the blood comes, and for shame lest he should be caught the child allows his bowels to be torn out without a movement or a cry, is it not fair that he should keep his spoils, that he should eat his prey after it has eaten him? A good meal should never be a reward; but why should it not be sometimes the result of efforts made to get it. Emile does not consider the cake I put on the stone as a reward for good running; he knows that the only way to get the cake is to get there first.

This does not contradict my previous rules about simple food; for to tempt a child's appetite you need not stimulate it, you need only satisfy it; and the commonest things will do this if you do not attempt to refine children's taste. Their perpetual hunger, the result of their need for growth, will be the best sauce. Fruit, milk, a piece of cake just a little better than ordinary bread, and above all the art of dispensing these things prudently, by these means you may lead a host of children to the world's end, without on the one hand giving them a taste for strong flavours, nor on the other hand letting them get tired of their food.

The indifference of children towards meat is one proof that the taste for meat is unnatural; their preference is for vegetable foods, such as milk, pastry, fruit, etc. Beware of changing this natural taste and making children flesh-eaters, if not for their health's sake, for the sake of their character; for how can one explain away the fact that great meat-eaters are usually fiercer and more cruel than other men; this has been recognised at all times and in all places. The English are noted for their cruelty [Footnote: I am aware that the English make a boast of their humanity and of the kindly disposition of their race, which they call "good-natured people;" but in vain do they proclaim this fact; no one else says it of them.] while the Gaures are the gentlest of men. [Footnote: The Banians, who abstain from flesh even more completely than the Gaures, are almost as gentle as the Gaures themselves, but as their morality is less pure and their form of worship less reasonable they are not such good men.] All savages are cruel, and it is not their customs that tend in this direction; their cruelty is the result of their food. They go to war as to the chase, and treat men as they would treat bears. Indeed in England butchers are not allowed to give evidence in a court of law, no more can surgeons. [Footnote: One of the English translators of my book has pointed out my mistake, and both of them have corrected it. Butchers and surgeons are allowed to give evidence in the law courts, but butchers may not serve on juries in criminal cases, though surgeons are allowed to do so.] Great criminals prepare themselves for murder by drinking blood. Homer makes his flesh-eating Cyclops a terrible man, while his Lotus-eaters are so delightful that those who went to trade with them forgot even their own country to dwell among them.

"You ask me," said Plutarch, "why Pythagoras abstained from eating the flesh of beasts, but I ask you, what courage must have been needed by the first man who raised to his lips the flesh of the slain, who broke with his teeth the bones of a dying beast, who had dead bodies, corpses, placed before him and swallowed down limbs which a few moments ago were bleating, bellowing, walking, and seeing? How could his hand plunge the knife into the heart of a sentient creature, how could his eyes look on murder, how could he behold a poor helpless animal bled to death, scorched, and dismembered? how can he bear the sight of this quivering flesh? does not the very smell of it turn his stomach? is he not repelled, disgusted, horror-struck, when he has to handle the blood from these wounds, and to cleanse his fingers from the dark and viscous bloodstains?

"The scorched skins wriggled upon the ground, The shrinking flesh bellowed upon the spit. Man cannot eat them without a shudder; He seems to hear their cries within his breast.

"Thus must he have felt the first time he did despite to nature and made this horrible meal; the first time he hungered for the living creature, and desired to feed upon the beast which was still grazing; when he bade them slay, dismember, and cut up the sheep which licked his hands. It is those who began these cruel feasts, not those who abandon them, who should cause surprise, and there were excuses for those primitive men, excuses which we have not, and the absence of such excuses multiplies our barbarity a hundredfold.

"'Mortals, beloved of the gods,' says this primitive man, 'compare our times with yours; see how happy you are, and how wretched were we. The earth, newly formed, the air heavy with moisture, were not yet subjected to the rule of the seasons. Three-fourths of the surface of the globe was flooded by the ever-shifting channels of rivers uncertain of their course, and covered with pools, lakes, and bottomless morasses. The remaining quarter was covered with woods and barren forests. The earth yielded no good fruit, we had no instruments of tillage, we did not even know the use of them, and the time of harvest never came for those who had sown nothing. Thus hunger was always in our midst. In winter, mosses and the bark of trees were our common food. A few green roots of dogs-bit or heather were a feast, and when men found beech-mast, nuts, or acorns, they danced for joy round the beech or oak, to the sound of some rude song, while they called the earth their mother and their nurse. This was their only festival, their only sport; all the rest of man's life was spent in sorrow, pain, and hunger.

"'At length, when the bare and naked earth no longer offered us any food, we were compelled in self-defence to outrage nature, and to feed upon our companions in distress, rather than perish with them. But you, oh, cruel men! who forces you to shed blood? Behold the wealth of good things about you, the fruits yielded by the earth, the wealth of field and vineyard; the animals give their milk for your drink and their fleece for your clothing. What more do you ask? What madness compels you to commit such murders, when you have already more than you can eat or drink? Why do you slander our mother earth, and accuse her of denying you food? Why do you sin against Ceres, the inventor of the sacred laws, and against the gracious Bacchus, the comforter of man, as if their lavish gifts were not enough to preserve mankind? Have you the heart to mingle their sweet fruits with the bones upon your table, to eat with the milk the blood of the beasts which gave it? The lions and panthers, wild beasts as you call them, are driven to follow their natural instinct, and they kill other beasts that they may live. But, a hundredfold fiercer than they, you fight against your instincts without cause, and abandon yourselves to the most cruel pleasures. The animals you eat are not those who devour others; you do not eat the carnivorous beasts, you take them as your pattern. You only hunger for the sweet and gentle creatures which harm no one, which follow you, serve you, and are devoured by you as the reward of their service.

"'O unnatural murderer! if you persist in the assertion that nature has made you to devour your fellow-creatures, beings of flesh and blood, living and feeling like yourself, stifle if you can that horror with which nature makes you regard these horrible feasts; slay the animals yourself, slay them, I say, with your own hands, without knife or mallet; tear them with your nails like the lion and the bear, take this ox and rend him in pieces, plunge your claws into his hide; eat this lamb while it is yet alive, devour its warm flesh, drink its soul with its blood. You shudder! you dare not feel the living throbbing flesh between your teeth? Ruthless man; you begin by slaying the animal and then you devour it, as if to slay it twice. It is not enough. You turn against the dead flesh, it revolts you, it must be transformed by fire, boiled and roasted, seasoned and disguised with drugs; you must have butchers, cooks, turnspits, men who will rid the murder of its horrors, who will dress the dead bodies so that the taste deceived by these disguises will not reject what is strange to it, and will feast on corpses, the very sight of which would sicken you.'"

Although this quotation is irrelevant, I cannot resist the temptation to transcribe it, and I think few of my readers will resent it.

In conclusion, whatever food you give your children, provided you accustom them to nothing but plain and simple dishes, let them eat and run and play as much as they want; you may be sure they will never eat too much and will never have indigestion; but if you keep them hungry half their time, when they do contrive to evade your vigilance, they will take advantage of it as far as they can; they will eat till they are sick, they will gorge themselves till they can eat no more. Our appetite is only excessive because we try to impose on it rules other than those of nature, opposing, controlling, prescribing, adding, or substracting; the scales are always in our hands, but the scales are the measure of our caprices not of our stomachs. I return to my usual illustration; among peasants the cupboard and the apple-loft are always left open, and indigestion is unknown alike to children and grown-up people.

If, however, it happened that a child were too great an eater, though, under my system, I think it is impossible, he is so easily distracted by his favourite games that one might easily starve him without his knowing it. How is it that teachers have failed to use such a safe and easy weapon. Herodotus records that the Lydians, [Footnote: The ancient historians are full of opinions which may be useful, even if the facts which they present are false. But we do not know how to make any real use of history. Criticism and erudition are our only care; as if it mattered more that a statement were true or false than that we should be able to get a useful lesson from it. A wise man should consider history a tissue of fables whose morals are well adapted to the human heart.] under the pressure of great scarcity, decided to invent sports and other amusements with which to cheat their hunger, and they passed whole days without thought of food. Your learned teachers may have read this passage time after time without seeing how it might be applied to children. One of these teachers will probably tell me that a child does not like to leave his dinner for his lessons. You are right, sir--I was not thinking of that sort of sport.

The sense of smell is to taste what sight is to touch; it goes before it and gives it warning that it will be affected by this or that substance; and it inclines it to seek or shun this experience according to the impressions received beforehand. I have been told that savages receive impressions quite different from ours, and that they have quite different ideas with regard to pleasant or unpleasant odours. I can well believe it. Odours alone are slight sensations; they affect the imagination rather than the senses, and they work mainly through the anticipations they arouse. This being so, and the tastes of savages being so unlike the taste of civilised men, they should lead them to form very different ideas with regard to flavours and therefore with regard to the odours which announce them. A Tartar must enjoy the smell of a haunch of putrid horseflesh, much as a sportsman enjoys a very high partridge. Our idle sensations, such as the scents wafted from the flower beds, must pass unnoticed among men who walk too much to care for strolling in a garden, and do not work enough to find pleasure in repose. Hungry men would find little pleasure in scents which did not proclaim the approach of food.

Smell is the sense of the imagination; as it gives tone to the nerves it must have a great effect on the brain; that is why it revives us for the time, but eventually causes exhaustion. Its effects on love are pretty generally recognised. The sweet perfumes of a dressing-room are not so slight a snare as you may fancy them, and I hardly know whether to congratulate or condole with that wise and somewhat insensible person whose senses are never stirred by the scent of the flowers his mistress wears in her bosom.

Hence the sense of smell should not be over-active in early childhood; the imagination, as yet unstirred by changing passions, is scarcely susceptible of emotion, and we have not enough experience to discern beforehand from one sense the promise of another. This view is confirmed by observation, and it is certain that the sense of smell is dull and almost blunted in most children. Not that their sensations are less acute than those of grown-up people, but that there is no idea associated with them; they do not easily experience pleasure or pain, and are not flattered or hurt as we are. Without going beyond my system, and without recourse to comparative anatomy, I think we can easily see why women are generally fonder of perfumes than men.

It is said that from early childhood the Redskins of Canada, train their sense of smell to such a degree of subtlety that, although they have dogs, they do not condescend to use them in hunting--they are their own dogs. Indeed I believe that if children were trained to scent their dinner as a dog scents game, their sense of smell might be nearly as perfect; but I see no very real advantage to be derived from this sense, except by teaching the child to observe the relation between smell and taste. Nature has taken care to. compel us to learn these relations. She has made the exercise of the latter sense practically inseparable from that of the former, by placing their organs close together, and by providing, in the mouth, a direct pathway between them, so that we taste nothing without smelling it too. Only I would not have these natural relations disturbed in order to deceive the child, e.g.; to conceal the taste of medicine with an aromatic odour, for the discord between the senses is too great for deception, the more active sense overpowers. the other, the medicine is just as distasteful, and this disagreeable association extends to every sensation experienced at the time; so the slightest of these sensations recalls the rest to his imagination and a very pleasant perfume is for him only a nasty smell; thus our foolish precautions increase the sum total of his unpleasant sensations at the cost of his pleasant sensations.

In the following books I have still to speak of the training of a sort of sixth sense, called common-sense, not so much because it is common to all men, but because it results from the well-regulated use of the other five, and teaches the nature of things by the sum-total of their external aspects. So this sixth sense has no special organ, it has its seat in the brain, and its sensations which are purely internal are called percepts or ideas. The number of these ideas is the measure of our knowledge; exactness of thought depends on their clearness and precision; the art of comparing them one with another is called human reason. Thus what I call the reasoning of the senses, or the reasoning of the child, consists in the formation of simple ideas through the associated experience of several sensations; what I call the reasoning of the intellect, consists in the formation, of complex ideas through the association of several simple ideas.

If my method is indeed that of nature, and if I am not mistaken in the application of that method, we have led our pupil through the region of sensation to the bounds of the child's reasoning; the first step we take beyond these bounds must be the step of a man. But before we make this fresh advance, let us glance back for a moment at the path we have hitherto followed. Every age, every station in life, has a perfection, a ripeness, of its own. We have often heard the phrase "a grown man;" but we will consider "a grown child." This will be a new experience and none the less pleasing.

The life of finite creatures is so poor and narrow that the mere sight of what is arouses no emotion. It is fancy which decks reality, and if imagination does not lend its charm to that which touches our senses, our barren pleasure is confined to the senses alone, while the heart remains cold. The earth adorned with the treasures of autumn displays a wealth of colour which the eye admires; but this admiration fails to move us, it springs rather from thought than from feeling. In spring the country is almost bare and leafless, the trees give no shade, the grass has hardly begun to grow, yet the heart is touched by the sight. In this new birth of nature, we feel the revival of our own life; the memories of past pleasures surround us; tears of delight, those companions of pleasure ever ready to accompany a pleasing sentiment, tremble on our eyelids. Animated, lively, and delightful though the vintage may be, we behold it without a tear.

And why is this? Because imagination adds to the sight of spring the image of the seasons which are yet to come; the eye sees the tender shoot, the mind's eye beholds its flowers, fruit, and foliage, and even the mysteries they may conceal. It blends successive stages into one moment's experience; we see things, not so much as they will be, but as we would have them be, for imagination has only to take her choice. In autumn, on the other hand, we only behold the present; if we wish to look forward to spring, winter bars the way, and our shivering imagination dies away among its frost and snow.

This is the source of the charm we find in beholding the beauties of childhood, rather than the perfection of manhood. When do we really delight in beholding a man? When the memory of his deeds leads us to look back over his life and his youth is renewed in our eyes. If we are reduced to viewing him as he is, or to picturing him as he will be in old age, the thought of declining years destroys all our pleasure. There is no pleasure in seeing a man hastening to his grave; the image of death makes all hideous.

But when I think of a child of ten or twelve, strong, healthy, well-grown for his age, only pleasant thoughts are called up, whether of the present or the future. I see him keen, eager, and full of life, free from gnawing cares and painful forebodings, absorbed in this present state, and delighting in a fullness of life which seems to extend beyond himself. I look forward to a time when he will use his daily increasing sense, intelligence and vigour, those growing powers of which he continually gives fresh proof. I watch the child with delight, I picture to myself the man with even greater pleasure. His eager life seems to stir my own pulses, I seem to live his life and in his vigour I renew my own.

The hour strikes, the scene is changed. All of a sudden his eye grows dim, his mirth has fled. Farewell mirth, farewell untrammelled sports in which he delighted. A stern, angry man takes him by the hand, saying gravely, "Come with me, sir," and he is led away. As they are entering the room, I catch a glimpse of books. Books, what dull food for a child of his age! The poor child allows himself to be dragged away; he casts a sorrowful look on all about him, and departs in silence, his eyes swollen with the tears he dare not shed, and his heart bursting with the sighs he dare not utter.

You who have no such cause for fear, you for whom no period of life is a time of weariness and tedium, you who welcome days without care and nights without impatience, you who only reckon time by your pleasures, come, my happy kindly pupil, and console us for the departure of that miserable creature. Come! Here he is and at his approach I feel a thrill of delight which I see he shares. It is his friend, his comrade, who meets him; when he sees me he knows very well that he will not be long without amusement; we are never dependent on each other, but we are always on good terms, and we are never so happy as when together.

His face, his bearing, his expression, speak of confidence and contentment; health shines in his countenance, his firm step speaks of strength; his colour, delicate but not sickly, has nothing of softness or effeminacy. Sun and wind have already set the honourable stamp of manhood on his countenance; his rounded muscles already begin to show some signs of growing individuality; his eyes, as yet unlighted by the flame of feeling, have at least all their native calm; They have not been darkened by prolonged sorrow, nor are his cheeks furrowed by ceaseless tears. Behold in his quick and certain movements the natural vigour of his age and the confidence of independence. His manner is free and open, but without a trace of insolence or vanity; his head which has not been bent over books does not fall upon his breast; there is no need to say, "Hold your head up," he will neither hang his head for shame or fear.

Make room for him, gentlemen, in your midst; question him boldly; have no fear of importunity, chatter, or impertinent questions. You need not be afraid that he will take possession of you and expect you to devote yourself entirely to him, so that you cannot get rid of him.

Neither need you look for compliments from him; nor will he tell you what I have taught him to say; expect nothing from him but the plain, simple truth, without addition or ornament and without vanity. He will tell you the wrong things he has done and thought as readily as the right, without troubling himself in the least as to the effect of his words upon you; he will use speech with all the simplicity of its first beginnings.

We love to augur well of our children, and we are continually regretting the flood of folly which overwhelms the hopes we would fain have rested on some chance phrase. If my scholar rarely gives me cause for such prophecies, neither will he give me cause for such regrets, for he never says a useless word, and does not exhaust himself by chattering when he knows there is no one to listen to him. His ideas are few but precise, he knows nothing by rote but much by experience. If he reads our books worse than other children, he reads far better in the book of nature; his thoughts are not in his tongue but in his brain; he has less memory and more judgment; he can only speak one language, but he understands what he is saying, and if his speech is not so good as that of other children his deeds are better.

He does not know the meaning of habit, routine, and custom; what he did yesterday has no control over what he is doing to-day; he follows no rule, submits to no authority, copies no pattern, and only acts or speaks as he pleases. So do not expect set speeches or studied manners from him, but just the faithful expression of his thoughts and the conduct that springs from his inclinations. [Footnote: Habit owes its charm to man's natural idleness, and this idleness grows upon us if indulged; it is easier to do what we have already done, there is a beaten path which is easily followed. Thus we may observe that habit is very strong in the aged and in the indolent, and very weak in the young and active. The rule of habit is only good for feeble hearts, and it makes them more and more feeble day by day. The only useful habit for children is to be accustomed to submit without difficulty to necessity, and the only useful habit for man is to submit without difficulty to the rule of reason. Every other habit is a vice.]

You will find he has a few moral ideas concerning his present state and none concerning manhood; what use could he make of them, for the child is not, as yet, an active member of society. Speak to him of freedom, of property, or even of what is usually done; he may understand you so far; he knows why his things are his own, and why other things are not his, and nothing more. Speak to him of duty or obedience; he will not know what you are talking about; bid him do something and he will pay no attention; but say to him, "If you will give me this pleasure, I will repay it when required," and he will hasten to give you satisfaction, for he asks nothing better than to extend his domain, to acquire rights over you, which will, he knows, be respected. Maybe he is not sorry to have a place of his own, to be reckoned of some account; but if he has formed this latter idea, he has already left the realms of nature, and you have failed to bar the gates of vanity.

For his own part, should he need help, he will ask it readily of the first person he meets. He will ask it of a king as readily as of his servant; all men are equals in his eyes. From his way of asking you will see he knows you owe him nothing, that he is asking a favour. He knows too that humanity moves you to grant this favour; his words are few and simple. His voice, his look, his gesture are those of a being equally familiar with compliance and refusal. It is neither the crawling, servile submission of the slave, nor the imperious tone of the master, it is a modest confidence in mankind; it is the noble and touching gentleness of a creature, free, yet sensitive and feeble, who asks aid of a being, free, but strong and kindly. If you grant his request he will not thank you, but he will feel he has incurred a debt. If you refuse he will neither complain nor insist; he knows it is useless; he will not say, "They refused to help me," but "It was impossible," and as I have already said, we do not rebel against necessity when once we have perceived it.

Leave him to himself and watch his actions without speaking, consider what he is doing and how he sets about it. He does not require to convince himself that he is free, so he never acts thoughtlessly and merely to show that he can do what he likes; does he not know that he is always his own master? He is quick, alert, and ready; his movements are eager as befits his age, but you will not find one which has no end in view. Whatever he wants, he will never attempt what is beyond his powers, for he has learnt by experience what those powers are; his means will always be adapted to the end in view, and he will rarely attempt anything without the certainty of success; his eye is keen and true; he will not be so stupid as to go and ask other people about what he sees; he will examine it on his own account, and before he asks he will try every means at his disposal to discover what he wants to know for himself. If he lights upon some unexpected difficulty, he will be less upset than others; if there is danger he will be less afraid. His imagination is still asleep and nothing has been done to arouse it; he only sees what is really there, and rates the danger at its true worth; so he never loses his head. He does not rebel against necessity, her hand is too heavy upon him; he has borne her yoke all his life long, he is well used to it; he is always ready for anything.

Work or play are all one to him, his games are his work; he knows no difference. He brings to everything the cheerfulness of interest, the charm of freedom, and he snows the bent of his own mind and the extent of his knowledge. Is there anything better worth seeing, anything more touching or more delightful, than a pretty child, with merry, cheerful glance, easy contented manner, open smiling countenance, playing at the most important things, or working at the lightest amusements?

Would you now judge him by comparison? Set him among other children and leave him to himself. You will soon see which has made most progress, which comes nearer to the perfection of childhood. Among all the children in the town there is none more skilful and none so strong. Among young peasants he is their equal in strength and their superior in skill. In everything within a child's grasp he judges, reasons, and shows a forethought beyond the rest. Is it a matter of action, running, jumping, or shifting things, raising weights or estimating distance, inventing games, carrying off prizes; you might say, "Nature obeys his word," so easily does he bend all things to his will. He is made to lead, to rule his fellows; talent and experience take the place of right and authority. In any garb, under any name, he will still be first; everywhere he will rule the rest, they will always feel his superiority, he will be master without knowing it, and they will serve him unawares.

He has reached the perfection of childhood; he has lived the life of a child; his progress has not been bought at the price of his happiness, he has gained both. While he has acquired all the wisdom of a child, he has been as free and happy as his health permits. If the Reaper Death should cut him off and rob us of our hopes, we need not bewail alike his life and death, we shall not have the added grief of knowing that we caused him pain; we will say, "His childhood, at least, was happy; we have robbed him of nothing that nature gave him."

The chief drawback to this early education is that it is only appreciated by the wise; to vulgar eyes the child so carefully educated is nothing but a rough little boy. A tutor thinks rather of the advantage to himself than to his pupil; he makes a point of showing that there has been no time wasted; he provides his pupil with goods which can be readily displayed in the shop window, accomplishments which can be shown off at will; no matter whether they are useful, provided they are easily seen. Without choice or discrimination he loads his memory with a pack of rubbish. If the child is to be examined he is set to display his wares; he spreads them out, satisfies those who behold them, packs up his bundle and goes his way. My pupil is poorer, he has no bundle to display, he has only himself to show. Now neither child nor man can be read at a glance. Where are the observers who can at once discern the characteristics of this child? There are such people, but they are few and far between; among a thousand fathers you will scarcely find one.

Too many questions are tedious and revolting to most of us and especially to children. After a few minutes their attention flags, they cease to listen to your everlasting questions and reply at random. This way of testing them is pedantic and useless; a chance word will often show their sense and intelligence better than much talking, but take care that the answer is neither a matter of chance nor yet learnt by heart. A man must needs have a good judgment if he is to estimate the judgment of a child.

I heard the late Lord Hyde tell the following story about one of his friends. He had returned from Italy after a three years' absence, and was anxious to test the progress of his son, a child of nine or ten. One evening he took a walk with the child and his tutor across a level space where the schoolboys were flying their kites. As they went, the father said to his son, "Where is the kite that casts this shadow?" Without hesitating and without glancing upwards the child replied, "Over the high road." "And indeed," said Lord Hyde, "the high road was between us and the sun." At these words, the father kissed his child, and having finished his examination he departed. The next day he sent the tutor the papers settling an annuity on him in addition to his salary.

What a father! and what a promising child! The question is exactly adapted to the child's age, the answer is perfectly simple; but see what precision it implies in the child's judgment. Thus did the pupil of Aristotle master the famous steed which no squire had ever been able to tame.


BOOK III

The whole course of man's life up to adolescence is a period of weakness; yet there comes a time during these early years when the child's strength overtakes the demands upon it, when the growing creature, though absolutely weak, is relatively strong. His needs are not fully developed and his present strength is more than enough for them. He would be a very feeble man, but he is a strong child.

What is the cause of man's weakness? It is to be found in the disproportion between his strength and his desires. It is our passions that make us weak, for our natural strength is not enough for their satisfaction. To limit our desires comes to the same thing, therefore, as to increase our strength. When we can do more than we want, we have strength enough and to spare, we are really strong. This is the third stage of childhood, the stage with which I am about to deal. I still speak of childhood for want of a better word; for our scholar is approaching adolescence, though he has not yet reached the age of puberty.

About twelve or thirteen the child's strength increases far more rapidly than his needs. The strongest and fiercest of the passions is still unknown, his physical development is still imperfect and seems to await the call of the will. He is scarcely aware of extremes of heat and cold and braves them with impunity. He needs no coat, his blood is warm; no spices, hunger is his sauce, no food comes amiss at this age; if he is sleepy he stretches himself on the ground and goes to sleep; he finds all he needs within his reach; he is not tormented by any imaginary wants; he cares nothing what others think; his desires are not beyond his grasp; not only is he self-sufficing, but for the first and last time in his life he has more strength than he needs.

I know beforehand what you will say. You will not assert that the child has more needs than I attribute to him, but you will deny his strength. You forget that I am speaking of my own pupil, not of those puppets who walk with difficulty from one room to another, who toil indoors and carry bundles of paper. Manly strength, you say, appears only with manhood; the vital spirits, distilled in their proper vessels and spreading through the whole body, can alone make the muscles firm, sensitive, tense, and springy, can alone cause real strength. This is the philosophy of the study; I appeal to that of experience. In the country districts, I see big lads hoeing, digging, guiding the plough, filling the wine-cask, driving the cart, like their fathers; you would take them for grown men if their voices did not betray them. Even in our towns, iron-workers', tool makers', and blacksmiths' lads are almost as strong as their masters and would be scarcely less skilful had their training begun earlier. If there is a difference, and I do not deny that there is, it is, I repeat, much less than the difference between the stormy passions of the man and the few wants of the child. Moreover, it is not merely a question of bodily strength, but more especially of strength of mind, which reinforces and directs the bodily strength.

This interval in which the strength of the individual is in excess of his wants is, as I have said, relatively though not absolutely the time of greatest strength. It is the most precious time in his life; it comes but once; it is very short, all too short, as you will see when you consider the importance of using it aright.

He has, therefore, a surplus of strength and capacity which he will never have again. What use shall he make of it? He will strive to use it in tasks which will help at need. He will, so to speak, cast his present surplus into the storehouse of the future; the vigorous child will make provision for the feeble man; but he will not store his goods where thieves may break in, nor in barns which are not his own. To store them aright, they must be in the hands and the head, they must be stored within himself. This is the time for work, instruction, and inquiry. And note that this is no arbitrary choice of mine, it is the way of nature herself.

Human intelligence is finite, and not only can no man know everything, he cannot even acquire all the scanty knowledge of others. Since the contrary of every false proposition is a truth, there are as many truths as falsehoods. We must, therefore, choose what to teach as well as when to teach it. Some of the information within our reach is false, some is useless, some merely serves to puff up its possessor. The small store which really contributes to our welfare alone deserves the study of a wise man, and therefore of a child whom one would have wise. He must know not merely what is, but what is useful.

From this small stock we must also deduct those truths which require a full grown mind for their understanding, those which suppose a knowledge of man's relations to his fellow-men--a knowledge which no child can acquire; these things, although in themselves true, lead an inexperienced mind into mistakes with regard to other matters.

We are now confined to a circle, small indeed compared with the whole of human thought, but this circle is still a vast sphere when measured by the child's mind. Dark places of the human understanding, what rash hand shall dare to raise your veil? What pitfalls does our so-called science prepare for the miserable child. Would you guide him along this dangerous path and draw the veil from the face of nature? Stay your hand. First make sure that neither he nor you will become dizzy. Beware of the specious charms of error and the intoxicating fumes of pride. Keep this truth ever before you--Ignorance never did any one any harm, error alone is fatal, and we do not lose our way through ignorance but through self-confidence.

His progress in geometry may serve as a test and a true measure of the growth of his intelligence, but as soon as he can distinguish between what is useful and what is useless, much skill and discretion are required to lead him towards theoretical studies. For example, would you have him find a mean proportional between two lines, contrive that he should require to find a square equal to a given rectangle; if two mean proportionals are required, you must first contrive to interest him in the doubling of the cube. See how we are gradually approaching the moral ideas which distinguish between good and evil. Hitherto we have known no law but necessity, now we are considering what is useful; we shall soon come to what is fitting and right.

Man's diverse powers are stirred by the same instinct. The bodily activity, which seeks an outlet for its energies, is succeeded by the mental activity which seeks for knowledge. Children are first restless, then curious; and this curiosity, rightly directed, is the means of development for the age with which we are dealing. Always distinguish between natural and acquired tendencies. There is a zeal for learning which has no other foundation than a wish to appear learned, and there is another which springs from man's natural curiosity about all things far or near which may affect himself. The innate desire for comfort and the impossibility of its complete satisfaction impel him to the endless search for fresh means of contributing to its satisfaction. This is the first principle of curiosity; a principle natural to the human heart, though its growth is proportional to the development of our feeling and knowledge. If a man of science were left on a desert island with his books and instruments and knowing that he must spend the rest of his life there, he would scarcely trouble himself about the solar system, the laws of attraction, or the differential calculus. He might never even open a book again; but he would never rest till he had explored the furthest corner of his island, however large it might be. Let us therefore omit from our early studies such knowledge as has no natural attraction for us, and confine ourselves to such things as instinct impels us to study.

Our island is this earth; and the most striking object we behold is the sun. As soon as we pass beyond our immediate surroundings, one or both of these must meet our eye. Thus the philosophy of most savage races is mainly directed to imaginary divisions of the earth or to the divinity of the sun.

What a sudden change you will say. Just now we were concerned with what touches ourselves, with our immediate environment, and all at once we are exploring the round world and leaping to the bounds of the universe. This change is the result of our growing strength and of the natural bent of the mind. While we were weak and feeble, self-preservation concentrated our attention on ourselves; now that we are strong and powerful, the desire for a wider sphere carries us beyond ourselves as far as our eyes can reach. But as the intellectual world is still unknown to us, our thoughts are bounded by the visible horizon, and our understanding only develops within the limits of our vision.

Let us transform our sensations into ideas, but do not let us jump all at once from the objects of sense to objects of thought. The latter are attained by means of the former. Let the senses be the only guide for the first workings of reason. No book but the world, no teaching but that of fact. The child who reads ceases to think, he only reads. He is acquiring words not knowledge.

Teach your scholar to observe the phenomena of nature; you will soon rouse his curiosity, but if you would have it grow, do not be in too great a hurry to satisfy this curiosity. Put the problems before him and let him solve them himself. Let him know nothing because you have told him, but because he has learnt it for himself. Let him not be taught science, let him discover it. If ever you substitute authority for reason he will cease to reason; he will be a mere plaything of other people's thoughts.

You wish to teach this child geography and you provide him with globes, spheres, and maps. What elaborate preparations! What is the use of all these symbols; why not begin by showing him the real thing so that he may at least know what you are talking about?

One fine evening we are walking in a suitable place where the wide horizon gives us a full view of the setting sun, and we note the objects which mark the place where it sets. Next morning we return to the same place for a breath of fresh air before sun-rise. We see the rays of light which announce the sun's approach; the glow increases, the east seems afire, and long before the sun appears the light leads us to expect its return. Every moment you expect to see it. There it is at last! A shining point appears like a flash of lightning and soon fills the whole space; the veil of darkness rolls away, man perceives his dwelling place in fresh beauty. During the night the grass has assumed a fresher green; in the light of early dawn, and gilded by the first rays of the sun, it seems covered with a shining network of dew reflecting the light and colour. The birds raise their chorus of praise to greet the Father of life, not one of them is mute; their gentle warbling is softer than by day, it expresses the langour of a peaceful waking. All these produce an impression of freshness which seems to reach the very soul. It is a brief hour of enchantment which no man can resist; a sight so grand, so fair, so delicious, that none can behold it unmoved.

Fired with this enthusiasm, the master wishes to impart it to the child. He expects to rouse his emotion by drawing attention to his own. Mere folly! The splendour of nature lives in man's heart; to be seen, it must be felt. The child sees the objects themselves, but does not perceive their relations, and cannot hear their harmony. It needs knowledge he has not yet acquired, feelings he has not yet experienced, to receive the complex impression which results from all these separate sensations. If he has not wandered over arid plains, if his feet have not been scorched by the burning sands of the desert, if he has not breathed the hot and oppressive air reflected from the glowing rocks, how shall he delight in the fresh air of a fine morning. The scent of flowers, the beauty of foliage, the moistness of the dew, the soft turf beneath his feet, how shall all these delight his senses. How shall the song of the birds arouse voluptuous emotion if love and pleasure are still unknown to him? How shall he behold with rapture the birth of this fair day, if his imagination cannot paint the joys it may bring in its track? How can he feel the beauty of nature, while the hand that formed it is unknown?

Never tell the child what he cannot understand: no descriptions, no eloquence, no figures of speech, no poetry. The time has not come for feeling or taste. Continue to be clear and cold; the time will come only too soon when you must adopt another tone.

Brought up in the spirit of our maxims, accustomed to make his own tools and not to appeal to others until he has tried and failed, he will examine everything he sees carefully and in silence. He thinks rather than questions. Be content, therefore, to show him things at a fit season; then, when you see that his curiosity is thoroughly aroused, put some brief question which will set him trying to discover the answer.

On the present occasion when you and he have carefully observed the rising sun, when you have called his attention to the mountains and other objects visible from the same spot, after he has chattered freely about them, keep quiet for a few minutes as if lost in thought and then say, "I think the sun set over there last night; it rose here this morning. How can that be?" Say no more; if he asks questions, do not answer them; talk of something else. Let him alone, and be sure he will think about it.

To train a child to be really attentive so that he may be really impressed by any truth of experience, he must spend anxious days before he discovers that truth. If he does not learn enough in this way, there is another way of drawing his attention to the matter. Turn the question about. If he does not know how the sun gets from the place where it sets to where it rises, he knows at least how it travels from sunrise to sunset, his eyes teach him that. Use the second question to throw light on the first; either your pupil is a regular dunce or the analogy is too clear to be missed. This is his first lesson in cosmography.

As we always advance slowly from one sensible idea to another, and as we give time enough to each for him to become really familiar with it before we go on to another, and lastly as we never force our scholar's attention, we are still a long way from a knowledge of the course of the sun or the shape of the earth; but as all the apparent movements of the celestial bodies depend on the same principle, and the first observation leads on to all the rest, less effort is needed, though more time, to proceed from the diurnal revolution to the calculation of eclipses, than to get a thorough understanding of day and night.

Since the sun revolves round the earth it describes a circle, and every circle must have a centre; that we know already. This centre is invisible, it is in the middle of the earth, but we can mark out two opposite points on the earth's surface which correspond to it. A skewer passed through the three points and prolonged to the sky at either end would represent the earth's axis and the sun's daily course. A round teetotum revolving on its point represents the sky turning on its axis, the two points of the teetotum are the two poles; the child will be delighted to find one of them, and I show him the tail of the Little bear. Here is a another game for the dark. Little by little we get to know the stars, and from this comes a wish to know the planets and observe the constellations.

We saw the sun rise at midsummer, we shall see it rise at Christmas or some other fine winter's day; for you know we are no lie-a-beds and we enjoy the cold. I take care to make this second observation in the same place as the first, and if skilfully lead up to, one or other will certainly exclaim, "What a funny thing! The sun is not rising in the same place; here are our landmarks, but it is rising over there. So there is the summer east and the winter east, etc." Young teacher, you are on the right track. These examples should show you how to teach the sphere without any difficulty, taking the earth for the earth and the sun for the sun.

As a general rule--never substitute the symbol for the thing signified, unless it is impossible to show the thing itself; for the child's attention is so taken up with the symbol that he will forget what it signifies.

I consider the armillary sphere a clumsy disproportioned bit of apparatus. The confused circles and the strange figures described on it suggest witchcraft and frighten the child. The earth is too small, the circles too large and too numerous, some of them, the colures, for instance, are quite useless, and the thickness of the pasteboard gives them an appearance of solidity so that they are taken for circular masses having a real existence, and when you tell the child that these are imaginary circles, he does not know what he is looking at and is none the wiser.

We are unable to put ourselves in the child's place, we fail to enter into his thoughts, we invest him with our own ideas, and while we are following our own chain of reasoning, we merely fill his head with errors and absurdities.

Should the method of studying science be analytic or synthetic? People dispute over this question, but it is not always necessary to choose between them. Sometimes the same experiments allow one to use both analysis and synthesis, and thus to guide the child by the method of instruction when he fancies he is only analysing. Then, by using both at once, each method confirms the results of the other. Starting from opposite ends, without thinking of following the same road, he will unexpectedly reach their meeting place and this will be a delightful surprise. For example, I would begin geography at both ends and add to the study of the earth's revolution the measurement of its divisions, beginning at home. While the child is studying the sphere and is thus transported to the heavens, bring him back to the divisions of the globe and show him his own home.

His geography will begin with the town he lives in and his father's country house, then the places between them, the rivers near them, and then the sun's aspect and how to find one's way by its aid. This is the meeting place. Let him make his own map, a very simple map, at first containing only two places; others may be added from time to time, as he is able to estimate their distance and position. You see at once what a good start we have given him by making his eye his compass.

No doubt he will require some guidance in spite of this, but very little, and that little without his knowing it. If he goes wrong let him alone, do not correct his mistakes; hold your tongue till he finds them out for himself and corrects them, or at most arrange something, as opportunity offers, which may show him his mistakes. If he never makes mistakes he will never learn anything thoroughly. Moreover, what he needs is not an exact knowledge of local topography, but how to find out for himself. No matter whether he carries maps in his head provided he understands what they mean, and has a clear idea of the art of making them. See what a difference there is already between the knowledge of your scholars and the ignorance of mine. They learn maps, he makes them. Here are fresh ornaments for his room.

Remember that this is the essential point in my method--Do not teach the child many things, but never to let him form inaccurate or confused ideas. I care not if he knows nothing provided he is not mistaken, and I only acquaint him with truths to guard him against the errors he might put in their place. Reason and judgment come slowly, prejudices flock to us in crowds, and from these he must be protected. But if you make science itself your object, you embark on an unfathomable and shoreless ocean, an ocean strewn with reefs from which you will never return. When I see a man in love with knowledge, yielding to its charms and flitting from one branch to another unable to stay his steps, he seems to me like a child gathering shells on the sea-shore, now picking them up, then throwing them aside for others which he sees beyond them, then taking them again, till overwhelmed by their number and unable to choose between them, he flings them all away and returns empty handed.

Time was long during early childhood; we only tried to pass our time for fear of using it ill; now it is the other way; we have not time enough for all that would be of use. The passions, remember, are drawing near, and when they knock at the door your scholar will have no ear for anything else. The peaceful age of intelligence is so short, it flies so swiftly, there is so much to be done, that it is madness to try to make your child learned. It is not your business to teach him the various sciences, but to give him a taste for them and methods of learning them when this taste is more mature. That is assuredly a fundamental principle of all good education.

This is also the time to train him gradually to prolonged attention to a given object; but this attention should never be the result of constraint, but of interest or desire; you must be very careful that it is not too much for his strength, and that it is not carried to the point of tedium. Watch him, therefore, and whatever happens, stop before he is tired, for it matters little what he learns; it does matter that he should do nothing against his will.

If he asks questions let your answers be enough to whet his curiosity but not enough to satisfy it; above all, when you find him talking at random and overwhelming you with silly questions instead of asking for information, at once refuse to answer; for it is clear that he no longer cares about the matter in hand, but wants to make you a slave to his questions. Consider his motives rather than his words. This warning, which was scarcely needed before, becomes of supreme importance when the child begins to reason.

There is a series of abstract truths by means of which all the sciences are related to common principles and are developed each in its turn. This relationship is the method of the philosophers. We are not concerned with it at present. There is quite another method by which every concrete example suggests another and always points to the next in the series. This succession, which stimulates the curiosity and so arouses the attention required by every object in turn, is the order followed by most men, and it is the right order for all children. To take our bearings so as to make our maps we must find meridians. Two points of intersection between the equal shadows morning and evening supply an excellent meridian for a thirteen-year-old astronomer. But these meridians disappear, it takes time to trace them, and you are obliged to work in one place. So much trouble and attention will at last become irksome. We foresaw this and are ready for it.

Again I must enter into minute and detailed explanations. I hear my readers murmur, but I am prepared to meet their disapproval; I will not sacrifice the most important part of this book to your impatience. You may think me as long-winded as you please; I have my own opinion as to your complaints.

Long ago my pupil and I remarked that some substances such as amber, glass, and wax, when well rubbed, attracted straws, while others did not. We accidentally discover a substance which has a more unusual property, that of attracting filings or other small particles of iron from a distance and without rubbing. How much time do we devote to this game to the exclusion of everything else! At last we discover that this property is communicated to the iron itself, which is, so to speak, endowed with life. We go to the fair one day [Footnote: I could not help laughing when I read an elaborate criticism of this little tale by M. de Formy. "This conjuror," says he, "who is afraid of a child's competition and preaches to his tutor is the sort of person we meet with in the world in which Emile and such as he are living." This witty M. de Formy could not guess that this little scene was arranged beforehand, and that the juggler was taught his part in it; indeed I did not state this fact. But I have said again and again that I was not writing for people who expected to be told everything.] and a conjuror has a wax duck floating in a basin of water, and he makes it follow a