We have already said, if you wish your family to resist the foreign influence which dissolves it, _keep the child at home_ as much as possible. Let the _mother_ bring it up under the father's direction, till the moment when it is claimed for public instruction by its great mother, its native land. If the mother bring up the child, the consequence will be, that she will always remain by her husband's side, needing his advice, and anxious to receive from him fresh supplies of knowledge. The real idea of a family will here be realised, which is for the child to be initiated by the mother, and the mother by the husband.

The mother's instinct is just and true; it deserves to be respected.

She wishes to keep her child: forcibly separated from him at the moment of birth, she is ever seeking to rejoin that part of herself which a cruel violence s.n.a.t.c.hed from her, but which has its root in her heart.

When they take it from her to bring it up at a distance, it is a second separation. The mother and the child weep in common, but their tears are disregarded. This is not right. These tears, in which we think we see only weakness, ought not to be disregarded. They show that the child needs her still. Nursing is not yet finished. Intellectual nourishment, like physical food, ought in the beginning to be administered to the child under the form, as it were, of milk, fluid, tepid, mild, and full of life. Woman alone can so give it. Men expect too much at once of this new-born babe, whose teeth, scarcely formed, are painful. They want to give it bread, and they beat it if it does not bite. In G.o.d's name give him more milk: he will drink willingly.

Who will believe some future day that men have thus undertaken to nurse and feed these sucklings? Ah! leave them alone to women! A lovely sight to see a child rocked in the arms of a man! Take care, awkward idiot! It is fragile; handling it in your clownish hands you may break it.

This is the dispute between the master and child: man imparts science by methods proper to man, in a state of fixed rules by very precise cla.s.sifications, with angular, and, as it were, crystallised forms.

Well! these crystal prisms, as luminous as they may be, wound by their angles and sharp points. The child, in a soft and tender state, cannot, for a long time, receive anything which has not the fluidity of life. The master grows angry and impatient at the slowness of the pupil, and knows not how to succeed with him. There is but one person in the world who has the delicate perception of the careful management which the child requires, and this one person is she who has borne it, and who forms for ever with it an identical whole. Gestation, incubation, and education, are three words which are long synonymous.

Much longer than people would believe. The influence of the mother over the child, whose faculties are developing, is greater and more decisive than that which she exercised over the suckling infant. I do not know whether it be indispensable for the mother to feed it from her breast; but I am very sure it is necessary that she should nourish it from her heart. Chivalry was perfectly aware that love was the most powerful motive for education. That alone did more in the middle ages to advance humanity than all the disputes of school-divinity have been able to do to r.e.t.a.r.d it.

We also have our school-divinity, the spirit of empty abstractions and verbal disputes: we shall be able to combat its influence only by prolonging that of the mother, a.s.sociating her with education, and by giving the child a well-beloved teacher. Love, they say, is a great master. This is especially true of the greatest, the deepest, and the purest of all affections.

How blind and imprudent we are! We take the child from its mother at a time when it was most necessary to her. We deprive her of the dear occupation for which G.o.d had formed her; and we are afterwards surprised if this woman, cruelly separated, now languishing and idle, give herself up to vain musings; suffer anew the yoke she formerly bore; and, if, as is often the case, fancying herself to remain faithful, she listen to the tempter, who speaks to her in the name of G.o.d.

Be prudent, be wise; leave her her son. Woman must ever be loving.

Leave her rather the lover whom nature gives her; him whom she would have preferred to all others, whilst you are occupied with your business (with your pa.s.sions perhaps). Leave on her arm the tall and slender youth, and she will be proud and happy. You fear, lest, having been kept too long by his mother, he may become effeminate. But, on the contrary, if you left her her son, she would become masculine. Try her, she will change, and you will be astonished yourself. Little excursions on foot, and long ones on horseback--no trouble will be too much for her. She begins bravely and heartily the exercises of the young man; she makes herself of his own age, and is born again in this _vita nuova_; even you on your return will think, when you see your Rosalind, that you have two sons.

It is a general rule to which, at least, I have hardly ever seen any exception, that superior men are all the _sons of their mother_. She has stamped upon them, and they reproduce her moral as well as her physical features.

I am about to surprise you. I will tell you that without her he will never be a man. The mother alone is patient enough to develope the young creature, by taking proper care of his liberty. We must be on our guard, and take especial care not to place the child, still too weak and pliable, in the hands of strangers. People of the best intentions, by pressing too much upon him, run the risk of so crushing his faculties, that he will never be able to enjoy the free use of them again. The world is full of men, who remain bondsmen all their lives, from having borne a heavy load too soon. A too solid and too precocious education has injured something within them; their originality, the _genius_ and _ingegno_, which is the prime part of man.

Who respects in these days the original and free ingenuity of character, that sacred genius which we receive at our birth? This is almost always the part which offends and gets blamed; it is the reason why "_this boy is not like everybody else_." Hardly does his young nature awake, and flourish in its liberty, than they are all astonished, and all shake their heads: "What is this? we never saw the like."--Shut him up quickly--stifle this living flower. Here are the iron cages.--Ah! you were blooming, and displaying your luxuriant foliage in the sun. Be wise and prudent, O flower! become dry, and shut up your leaves.

But this poor little flower, against which they are all leagued--what is it, I pray you, but the individual, special, and original element by which this being would have distinguished itself from others, and added a new feature to the great variety of human characters--a genius, perhaps, to the series of great minds. The sterile spirit is almost always that plant which, having been tied too fast to the dead wood which serves to support it, has dried upon it, and gradually become like it; there it is, very regular, and well fastened up, you may fear nothing eccentric from it; the tree is, however, _dead_, and will never bear leaf more.

What do I mean? that the support is useless, and that we must leave the plant to itself? Nothing is further from my thoughts. I believe in the necessity of both educations, that of the family and that of the country. Let us distinguish their influence.

The latter, our public education, which is certainly better in our days than it ever was--what does it require? What is its end and aim? It wishes to harmonise the child with his native land, and with that great country the world. This is what const.i.tutes its legitimacy and necessity. It purposes especially to give him a fund of ideas common to all, to make him a reasonable being, and prevent him from being out of tune with what surrounds him; it hinders him from jarring in the great concert where he is going to take his part, and it checks what may be too irregular in his lively sallies.

So far for public education. Family life is liberty. Yet even here there are obstacles and shackles to his original moral activity. The father regulates this activity: his uneasy foresight imposes on him the duty to bring early this wild young colt to the furrow, where he must soon toil. It too often happens that the father makes a mistake, consults, first of all, his own conveniences, and seeks the profitable and ready traced career, rather than that to which his young and powerful colt was called by nature.

The triumphs of the courser have frequently been lost in the trammels of the riding-school.

Poor liberty! Who then will have eyes to see thee, or a heart to cherish thee? Who will have the patience, the infinite indulgence required to support thy first wanderings, and encourage occasionally what fatigues the stranger, the indifferent person, nay, the father himself? G.o.d alone, who has made this creature, and who, having made him, knows him well enough to see and love what is good in him, even in what is bad, G.o.d, I say, and with G.o.d the mother: for here it is one and the same thing.

When we reflect that ordinary life is so short, and that so many die very young, we hesitate to abridge this first, this best period of life, when the child, free under its mother's protection, lives in Grace, and not in the Law. But if it be true, as I think, that this time, which people believe lost, is precisely the only precious and irreparable period, in which among childish games sacred _genius_ tries its first flight, the season when, becoming fledged, the young eagle tries to fly--ah! pray do not shorten it. Do not banish the youth from the maternal paradise before his time; give him one day more; to-morrow, all well and good; G.o.d knows it will be soon enough!

To-morrow, he will bend to his work and crawl along the furrow. But to-day, leave him there, let him gain full strength and life, and breathe with an open heart the vital air of liberty. An education which is too zealous and restless, and which exacts too much, is dangerous for children. We are ever increasing the ma.s.s of study and science, and such exterior acquisitions; but the interior suffers for it. The one is nothing but Latin, the next shines in Mathematics; but where is the _man_, I pray you? And yet it was the _man_, precisely, that was loved and taken care of by the mother. It was man she respected in the wanderings of the child. She seemed to depress her own influence, and even her superintendence, in order that he might act and be both free and strong; but, at the same time, she ever surrounded him as if with an invisible embrace.

There is a peril, I am well aware of it, in this education of love.

What love wishes and desires more than all, is to sacrifice itself, and everything else--interests, conveniences, habits, and even life, if necessary. The object of this self-sacrifice may, in his own childish egotism, receive all the sacrifices as a thing due, allow himself to be treated as an inert, motionless idol, and become the more incapable of action, the more they do for him.

This danger is real, but it is counterbalanced by the ardent ambition of the maternal heart, which places, almost always, her best hopes upon her child, and burns to realise them. Every mother of any value, has one firm belief, which is, that her son is destined to be a hero, in action or in science, no matter which. All that has disappointed her expectations in her sad experience of this world will now be realised by this infant. The miseries of the present are already redeemed by the prospect of this splendid future: everything is miserable now; but only let _him_ grow, and everything will be prosperous! O poetry! O hope! where are the limits of maternal thought? "I am only a woman, but here is a man: I have given a man to the world." Only one thing perplexes her: will her child be a Bonaparte, a Voltaire, or a Newton?

If, in order to be so, he absolutely must leave her--well! let him go, let him depart from her; she consents to it: if she must tear her own heart-strings, she will. Love is capable of doing everything, even of sacrificing love itself. Yes, let him depart, follow his high destiny, and accomplish the grand dream she had when she bore him in her bosom, or upon her knees. And then, a miracle: this fearful woman, who just before durst not see him walk alone, without fearing he might fall, is become so brave, that she launches him forth in the most dangerous career, on the ocean, or else to that b.l.o.o.d.y war in Africa. She trembles, she is dying of uneasiness, and yet she persists. What can support her? Her belief that her child cannot perish, since he is destined to be a hero.

He returns. How much he is changed! What! is this fierce soldier my son? He departed a child, and he comes back a man: he seeks to be married. This is another sacrifice, which is not less serious. He loves another! And his mother, in whose heart he is, and ever will be the first, will possess the second place in his affections--alas! a very small place in the moments of his pa.s.sion. She seeks for, and chooses her own rival: she loves her on his account; she adorns her; she becomes her attendant, and leads her to the altar; and all she asks for there is, that the mother may not be forgotten in the wife!

CHAPTER IV.

LOVE.--LOVE WISHES TO RAISE, NOT TO ABSORB.--THE FALSE THEORY OF OUR ADVERSARIES, AND THEIR DANGEROUS PRACTICE.--LOVE WISHES TO FORM FOR ITSELF AN EQUAL WHO MAY LOVE FREELY.--LOVE IN THE WORLD, AND IN THE CIVIL WORLD.--LOVE IN FAMILIES.--LITTLE UNDERSTOOD BY THE MIDDLE AGES.--FAMILY RELIGION.

Will it be said that, in the preceding chapter, being seduced by a sweeter subject, I have lost sight of the whole subject in dispute hitherto pursued in my book?

I think I have, on the contrary, thrown much light upon the question.

Maternal love (that miracle of G.o.d) and maternal education enable us to understand what every education, direction, or initiation ought to be.

The singular advantage which the mother has in education is, that, being more than all others devoted and disinterested, she respects infantine personality in the fragile little thing which is becoming a person. She is, for the child, the defender of his original individuality. She wishes, even at the expense of her own feelings, that he should act according to his genius, and that he may grow up and _rise_. What can education and true direction require? What love desires in its highest and most disinterested idea--that the young creature may _rise_. Take this word in both its acceptations. She wishes the child may rise above herself, up to the level of him who helps her, and even above him, if he can. The stronger party, far from absorbing the weaker, wishes to make him strong, and put him on an equal footing. She endeavours to do this by developing in him not only whatever is similar in their natures, but even whatever is characteristically distinctive between them, by exciting his free originality, provoking activity in this being born for action, and by appealing to the person, and what is most personal in the person, his will. The dearest wish of love is to excite the will, and the moral force of the person loved, to its highest degree, to heroism!

The ideal of every mother, and it is the true one in education, is to make a hero, a man powerful in actions and fruitful in works, who may be endowed with will, power, and a creative genius. Let us compare with this ideal that of ecclesiastical education and direction.

The latter wishes to make a saint, and _not_ a hero; it believes these two words to be diametrically opposite. It is mistaken also in its idea of sanct.i.ty, in making it consist not in being in harmony with G.o.d, but in absorption in G.o.d.

All this priestly theology, as soon as we provoke it a little, and do not allow it to remain in inconsistency, falls headlong down the irresistible declivity, right into this abyss. There it ended, as it was obliged to end, in the seventeenth century. The great directors of that time, who, by being the last, had the advantage of a.n.a.lysing the thing, show us perfectly well the bottom of it, which is annihilation, the art of annihilating activity, the will, and personality.

"Annihilate? Yes, but in G.o.d." But does G.o.d wish it? His active and creating spirit must wish us to resemble Him, to act and to create.

You have a wrong idea of G.o.d the Father.

This false theory is convicted in practice. By following it closely we have seen that it arrives at quite an opposite goal. It promises to absorb man in G.o.d; and it consoles him for this absorption, by promising him that he shall partic.i.p.ate in the infinite existence which he is entering. But, in reality, it does nothing more than absorb man in man, in infinite littleness. The person directed being annihilated in the director, of two persons there remains but one; the other, as a person, has perished; and become a thing.

Devout direction, noticed in our first part among the most loyal directors, and among very pious women, gives me two results, which I state thus:--

1st. A saint who discourses for a long time with a female saint on the love of G.o.d, infallibly converts her to love.

2nd. If this love remain pure, it is a chance; it is because the man is a saint; for the person directed, losing gradually all her own will, must, in course of time, be at his mercy. We must suppose, also, that he who may do everything will take no advantage of it, and that this miracle of abstinence will be renewed every day. The priest has always thought himself, in his interior strength, to be a great master in matters of love. Accustomed to control his own pa.s.sions, to be deceitful, and to beat about the bush, he believes he is the exclusive possessor of the real secret how pa.s.sions are to be managed. He advances under cover of ambiguous expressions, and he advances in safety; for he is patient, and waits till he has gained a footing in habits and in customs. He laughs in his sleeve at our impa.s.sioned vivacity, imprudent frankness, and ungoverned impetuosity, which cause us to pa.s.s wide of the mark.

If love was the art of surprising the soul, of subjugating it by authority and insinuation, and of conquering it by fear, in order to gain it by indulgence, so that, when wearied and drowsy with exertion, it may allow itself to be enveloped and caught in an invisible net; if this were love, then certainly the priest would be its great teacher.

Clever masters! learn from ignorant and unskilful men, that with all your little arts, you have never known what is this sacred thing. It requires a sincere heart, and loyalty in the means, as its first condition; the second is, that generosity which does not wish to enslave, but rather to set at liberty and fortify what it loves; to love it in liberty, leaving it free to love or not to love.

Come, my saints! and listen to worldly men on this subject: to dramatists, to Moliere, and to Shakspeare. These have known more about it than you. The lover is asked who is the loved object? of what name?

of what figure? and of what shape? "_Just as high as my heart_."

A n.o.ble standard, which is that of love, as well as that of education, and of every kind of initiation: a sincerely wished-for equality, the desire of raising the other person to one's own height, and of making her one's equal, "Just as high as one's heart." Shakspeare has said so; Moliere has done so. The latter was, in the highest degree, "the educating genius;" one who wishes to raise and set free, and who loves in equality, liberty, and intelligence. He has denounced as a crime that unworthy love which surprises the soul by keeping it apart in ignorance, and holding it as a slave and captive.

In his life, conformable to his works, he gave the n.o.ble example of that generous love, which wishes that the person loved should be _his equal, and as much as himself_, which strengthens her, and gives her arms even against himself. This is love, and this is faith. It is the belief that sooner or later the emanc.i.p.ated being must return to the most worthy. And who is the most worthy? Is it not he who wished to be loved with liberty?

Nevertheless, let us well weigh the meaning of this important word _his equal_, and all the dangers it may contain. It is as if this creator said to the creature, whom he has made and is now emanc.i.p.ating, "Thou art free; the power under which thou hast grown up holds thee no more: being away from me, and attached to me now only by the heart and memory, thou mayest act and think elsewhere, nay against me if thou wilt!"

This is what is so sublime in love; and the reason why G.o.d pardons it so many weaknesses! It is because in this unlimited disinterestedness, wishing to make a free being and to be loved freely by it, it creates its own peril. The saying, "You may act elsewhere," contains also "to love elsewhere," and the chance of losing the object. That hand, so weak before, but now strengthened and made bold by all the cares of affection, receives the sword from love: even would she turn it against him, she can; there is nothing to hinder her, for he has reserved nothing for himself.

Pray let us exalt this idea, and extend it from the love of woman to universal love, to that which makes the life both of the world and of civil society.