The Most Influential Works of Jean-Jacques Rousseau. Jean-Jacques Rousseau

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      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 cruelty37 while the Gaures are the gentlest of men.38 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.39 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 СКАЧАТЬ