The Confessions - Jean-Jacques Rousseau (reading cloud ebooks txt) 📗

was sufficient that I enjoyed it; for I have long since both said and felt, that the proprietor and possessor are two very different people, even leaving husbands and lovers out of the question.

 

At this moment began the short happiness of my life, those peaceful and rapid moments, which have given me a right to say, I have lived.

Precious and ever—regretted moments! Ah! recommence your delightful course; pass more slowly through my memory, if possible, than you actually did in your fugitive succession. How shall I prolong, according to my inclination, this recital at once so pleasing and simple? How shall I continue to relate the same occurrences, without wearying my readers with the repetition, any more than I was satiated with the enjoyment? Again, if all this consisted of facts, actions, or words, I could somehow or other convey an idea of it; but how shall I describe what was neither said nor done, nor even thought, but enjoyed, felt, without being able to particularize any other object of my happiness than the bare idea? I rose with the sun, and was happy; I walked, and was happy; I saw Madam de Warrens, and was happy; I quitted her, and still was happy!—Whether I rambled through the woods, over the hills, or strolled along the valley; read, was idle, worked in the garden, or gathered fruits, happiness continually accompanied me; it was fixed on no particular object, it was within me, nor could I depart from it a single moment.

 

Nothing that passed during that charming epocha, nothing that I did, said, or thought, has escaped my memory. The time that preceded or followed it, I only recollect by intervals, unequally and confused; but here I remember all as distinctly as if it existed at this moment.

Imagination, which in my youth was perpetually anticipating the future, but now takes a retrograde course, makes some amends by these charming recollections for the deprivation of hope, which I have lost forever.

I no longer see anything in the future that can tempt my wishes, it is a recollection of the past alone that can flatter me, and the remembrance of the period I am now describing is so true and lively, that it sometimes makes me happy, even in spite of my misfortunes.

 

Of these recollections I shall relate one example, which may give some idea of their force and precision. The first day we went to sleep at Charmettes, the way being up-hill, and Madam de Warrens rather heavy, she was carried in a chair, while I followed on foot. Fearing the chairmen would be fatigued, she got out about half-way, designing to walk the rest of it. As we passed along, she saw something blue in the hedge, and said, “There’s some periwinkle in flower yet!” I had never seen any before, nor did I stop to examine this: my sight is too short to distinguish plants on the ground, and I only cast a look at this as I passed: an interval of near thirty years had elapsed before I saw any more periwinkle, at least before I observed it, when being at Cressier in 1764, with my friend, M. du Peyrou, we went up a small mountain, on the summit of which there is a level spot, called, with reason, ‘Belle—vue’, I was then beginning to herbalize;—walking and looking among the bushes, I exclaimed with rapture, “Ah, there’s some periwinkle!” Du Peyrou, who perceived my transport, was ignorant of the cause, but will some day be informed: I hope, on reading this. The reader may judge by this impression, made by so small an incident, what an effect must have been produced by every occurrence of that time.

 

Meantime, the air of the country did not restore my health; I was languishing and became more so; I could not endure milk, and was obliged to discontinue the use of it. Water was at this time the fashionable remedy for every complaint; accordingly I entered on a course of it, and so indiscreetly, that it almost released me, not only from my illness but also from my life. The water I drank was rather hard and difficult to pass, as water from mountains generally is; in short, I managed so well, that in the coarse of two months I totally ruined my stomach, which until that time had been very good, and no longer digesting anything properly, had no reason to expect a cure. At this time an accident happened, as singular in itself as in its subsequent consequences, which can only terminate with my existence.

 

One morning, being no worse than usual, while putting up the leaf of a small table, I felt a sudden and almost inconceivable revolution throughout my whole frame. I know not how to describe it better than as a kind of tempest, which suddenly rose in my blood, and spread in a moment over every part of my body. My arteries began beating so violently that I not only felt their motion, but even heard it, particularly that of the carotids, attended by a loud noise in my ears, which was of three, or rather four, distinct kinds. For instance, first a grave hollow buzzing; then a more distinct murmur, like the running of water; then an extremely sharp hissing, attended by the beating I before mentioned, and whose throbs I could easily count, without feeling my pulse, or putting a hand to any part of my body. This internal tumult was so violent that it has injured my auricular organs, and rendered me, from that time, not entirely deaf, but hard of hearing.

 

My surprise and fear may easily be conceived; imagining it was the stroke of death, I went to bed, and the physician being sent for, trembling with apprehension, I related my case; judging it past all cure. I believe the doctor was of the same opinion; however he performed his office, running over a long string of causes and effects beyond my comprehension, after which, in consequence of this sublime theory, he set about, ‘in anima vili’, the experimental part of his art, but the means he was pleased to adopt in order to effect a cure were so troublesome, disgusting, and followed by so little effect, that I soon discontinued it, and after some weeks, finding I was neither better nor worse, left my bed, and returned to my usual method of living; but the beating of my arteries and the buzzing in my ears has never quitted me a moment during the thirty years’

time which has elapsed since that time.

 

Till now, I had been a great sleeper, but a total privation of repose, with other alarming symptoms which have accompanied it, even to this time, persuaded me I had but a short time to live. This idea tranquillized me for a time: I became less anxious about a cure, and being persuaded I could not prolong life, determined to employ the remainder of it as usefully as possible. This was practicable by a particular indulgence of Nature, which, in this melancholy state, exempted me from sufferings which it might have been supposed I should have experienced. I was incommoded by the noise, but felt no pain, nor was it accompanied by any habitual inconvenience, except nocturnal wakefulness, and at all times a shortness of breath, which is not violent enough to be called an asthma, but was troublesome when I attempted to run, or use any degree of exertion.

 

This accident, which seemed to threaten the dissolution of my body, only killed my passions, and I have reason to thank Heaven for the happy effect produced by it on my soul. I can truly say, I only began to live when I considered myself as entering the grave; for, estimating at their real value those things I was quitting; I began to employ myself on nobler objects, namely by anticipating those I hoped shortly to have the contemplation of, and which I had hitherto too much neglected. I had often made light of religion, but was never totally devoid of it; consequently, it cost me less pain to employ my thoughts on that subject, which is generally thought melancholy, though highly pleasing to those who make it an object of hope and consolation; Madam de Warrens, therefore, was more useful to me on this occasion than all the theologians in the world would have been.

 

She, who brought everything into a system, had not failed to do as much by religion; and this system was composed of ideas that bore no affinity to each other. Some were extremely good, and others very ridiculous, being made up of sentiments proceeding from her disposition, and prejudices derived from education. Men, in general, make God like themselves; the virtuous make Him good, and the profligate make Him wicked; ill-tempered and bilious devotees see nothing but hell, because they would willingly damn all mankind; while loving and gentle souls disbelieve it altogether; and one of the astonishments I could never overcome, is to see the good Fenelon speak of it in his Telemachus as if he really gave credit to it; but I hope he lied in that particular, for however strict he might be in regard to truth, a bishop absolutely must lie sometimes. Madam de Warrens spoke truth with me, and that soul, made up without gall, who could not imagine a revengeful and ever angry God, saw only clemency and forgiveness, where devotees bestowed inflexible justice, and eternal punishment.

 

She frequently said there would be no justice in the Supreme Being should He be strictly just to us; because, not having bestowed what was necessary to render us essentially good, it would be requiring more than he had given. The most whimsical idea was, that not believing in hell, she was firmly persuaded of the reality of purgatory. This arose from her not knowing what to do with the wicked, being loathed to damn them utterly, nor yet caring to place them with the good till they had become so; and we must really allow, that both in this world and the next, the wicked are very troublesome company.

 

It is clearly seen that the doctrine of original sin and the redemption of mankind is destroyed by this system; consequently that the basis of the Christian dispensation, as generally received, is shaken, and that the Catholic faith cannot subsist with these principles; Madam de Warrens, notwithstanding, was a good Catholic, or at least pretended to be one, and certainly desired to become such, but it appeared to her that the Scriptures were too literally and harshly explained, supposing that all we read of everlasting torments were figurative threatenings, and the death of Jesus Christ an example of charity, truly divine, which should teach mankind to love God and each other; in a word, faithful to the religion she had embraced, she acquiesced in all its professions of faith, but on a discussion of each particular article, it was plain she thought diametrically opposite to that church whose doctrines she professed to believe. In these cases she exhibited simplicity of art, a frankness more eloquent than sophistry, which frequently embarrassed her confessor; for she disguised nothing from him. “I am a good Catholic,”

she would say, “and will ever remain so; I adopt with all the powers of my soul the decisions of our holy Mother Church; I am not mistress of my faith, but I am of my will, which I submit to you without reserve; I will endeavor to believe all,—what can you require more?”

 

Had there been no Christian morality established, I am persuaded she would have lived as if regulated by its principles, so perfectly did they seem to accord with her disposition. She did everything that was required; and she would have done the same had