Eloisa · Jean-Jacques Rousseau
Letter CLVIII. From Mrs. Wolmar.
It is impossible for me to tell you how many pleasing ideas hence render my days agreeable, and give joy to my heart. In leaving my closet in such a disposition, I feel myself more light and gay. Every care vanishes, every embarrassment is removed; nothing rough or disagreeable appears; but all is smooth and flowing: every thing wears a pleasant countenance; it costs me no pains to be in good humour; I love those better whom I loved before, and am still more agreeable to them; even my husband is more pleased with the disposition which is the effect of such rational devotion. Devotion, he says, is the opium of the soul. When taken in small quantities, it enlivens, it animates, it supports it: a stronger dose lulls it to sleep, enrages or destroys it. I hope I shall never proceed to such extremes. You see I am not so much offended at the title of devotee, as perhaps you intended; but then I do not value it at the rate you imagine: yet I would not have the term devotion applied to an affected external deportment, and to a sort of employment which dispenses with every other. Thus that Mrs. Guyon you mention, had in my opinion done better to have carefully discharged her duty as mistress of her family, to have educated her children in the Christian faith; and to have governed her servants prudently, than to compose books of devotion, dispute with bishops, and at last be imprisoned in the Bastille for her unintelligible reveries.
I approve just as little of that mystical and metaphorical language, which feeds the heart with chimeras, and in the place of spiritual love, substitutes sentiments too nearly allied to carnal affections, and too apt to excite them. The more susceptible the heart, or lively the imagination, the more we ought to be on our guard against those images by which they may be affected; for how can we see the relations of the mystical object if we do not at the same time see the sensual; and how can a modest woman have the assurance to contemplate those objects in her imagination, which she would blush to look on? But what sets me most against these devotees by profession, is that affectation of manners which renders them insensible to humanity; that excessive pride which makes them look down with pity on the rest of mankind. If ever they condescend to stoop from their imaginary elevation to do an act of charity, it is always done in a manner extremely mortifying to the object: their pity is so cruel and insulting, their justice is so rigid, their charity so severe, their zeal so bitter, their contempt so much like hatred, that even the insensibility of the rest of the world is less cruel than their pity. Their love for heaven serves them as an excuse for loving nobody on earth; they have even no affection for one another; nor is there an instance of sincere friendship to be found among people of extreme devotion. The more detached they affect to be from the world, the more they expect from it; and one would think their devotion to God is exerted only that they may have a pretext to exercise his authority over the rest of his creatures.
I have such an aversion for all abuses of this kind as should naturally be my security: if nevertheless I am doomed to fall, it will not be voluntarily, and I hope, from the friendship of those who are about me, that it will not be without warning. I must own, I now think that it was possible for my former inquietude concerning my husband, to have effected such a change. Happily, the prudent letter of my Lord B----, to which you very reasonably refer me, together with his sensible and consolatory conversation, as well as yours, have entirely dissipated my fears and changed my principles. I now see plainly that an intolerant spirit must by degrees become obdurate. For what charity can be long preserved for those who we think must inevitably be damned? to love them would be to hate God for punishing them. To act then on principles of humanity, we must take upon ourselves to condemn actions only, and not men. Let us not assume the horrible function of devils. Let us not so lightly throw open the gates of hell for our fellow creatures. Alas! if all those are destined to be eternally miserable who deceive themselves, where is the mortal who can avoid it?
O my friends! of what a load have you eased my heart? In teaching me that an error in judgment is no crime, you have delivered me from a thousand tormenting scruples. I leave to others the subtle interpretation of dogmas which I do not comprehend, and content myself with those glaring truths which strike and at once convince me; those practical truths which instruct me in my duty. As to any thing farther, I abide by the rule of your old answer to Mr. Wolmar. A man is not master of his own sentiments to believe or disbelieve what he pleases. Can it be a crime for one not to be a logician? no, it is not the business of conscience to instruct us in the truth of things, but in the maxims of our duty. It does not teach us to reason well, but to act aright. In what can my husband be criminal before God? does he turn his eye from the contemplation of the deity? God himself hath hid his face from his view. He does not shun the truth; the truth avoids him. He is not actuated by pride; he does not seek to convert any one to his own opinion. He is glad they are of a different one. He approves of our sentiments, he wishes he had the same, but cannot. He is deprived of our consolations and our hopes. He acts uprightly without even expecting a recompense: he is in fact more virtuous, more disinterested than we. He is indeed truly to be pitied! but wherefore should he be punished? no: goodness, sincerity, honesty, virtue, these are what heaven requires, and what it will undoubtedly reward: these constitute the true service which the deity requires, and that service Mr. Wolmar most uniformly performs. If God judges of our faith by our words, to be truly virtuous is to believe in him. A true Christian is a virtuous man: the real infidels are the vicious.
Be not surprized, therefore, my dear friend, that I do not dispute with you many particulars of your letter, concerning which we are not of the same opinion. I know too well what you are, to be in pain about what you believe. What do all those idle questions about free agency concern me? whether I myself have the power to do good, or can obtain it by prayer, if in the end I am enabled to do it, does it not amount to the same thing? whether I acquire what is wanting by asking for it, or the deity grants it to my prayers, if it be necessary to ask in order to have it, is not this a sufficient explanation? happy enough to agree about the principal articles of our faith, why need we enquire farther? ought we to be desirous of penetrating into the bottomless abyss of metaphysics, and, in disputing about the divine essence, throw away the short time which is allotted us here to revere and honour the deity? we are ignorant what he is; but we know that he exists, and that is sufficient: he manifests himself in his works, we feel him constantly within us. We may dispute, but cannot sincerely disbelieve his existence. He has given us that degree of sensibility which enables us to perceive, to embrace him; let us pity those to whom he has not imparted such a portion of susceptibility, without flattering ourselves that we shall be able to make them sensible of what they cannot see. Let us respect his decrees in silence and do our duty: this is the best method to make proselytes.
Do you know any man of better sense or a more enlightened understanding than Mr. Wolmar? do you know any one more sincere, more upright, more just, less subject to the control of his passions; who will be a greater gainer by divine justice or the soul’s immortality? Do you know any man more nervous, more sublime, more convincing in a dispute than Lord B----? is there any person by his virtue more worthy of entering on the defence of the cause of God, more certain of his existence, more sincerely penetrated with the idea of divine majesty, more zealous for his glory and more capable of supporting it? yet you have been a witness of what passed during three months at Clarens: you have seen two men, having the highest esteem and respect for each other, and equally disdainful of the pedantry and quirk of scholastic logic, pass a whole winter in prudent and peaceful as well as lively and profound argumentations, with a view to convert each other; you have seen them attack and defend themselves and take every advantage of which human understanding is capable; and that on a subject wherein both, being equally interested, desired nothing so earnestly as to be of one mind. What was the consequence? their mutual esteem is augmented, and yet both retain their former sentiments: if such an example does not for ever cure a prudent man of the rage of dispute, the love of truth I am sure never will.
For my part, I have thrown aside, and that for ever, such an useless weapon; and am determined never to mention a single word more to my husband about religion, unless it be to give a reason for mine. Not that a notion of divine toleration has rendered me indifferent to his. I must confess that, though I am become tranquil about his future state, I do not find I am the less zealous for his conversion. I would lay down my life to see him once convinced of the truth of divine revelation, if not for the sake of his future happiness, at least for his happiness in this life. For of how many pleasures is he not on this account deprived? what sentiments can give him comfort in his afflictions? what spectator excites him to those good deeds he performs in secret? what reward does he hope for from his virtue? how can he look upon death? no, I hope he will not meet it in this terrible situation. There remains but one expedient more for me to try to prevent it; and to that I consecrate the remainder of my life.
This is not to convince, but to affect him; to set him a prevailing example, and to make religion so amiable that he shall not be able to resist her charms. Ah! my friend! what a forcible argument against infidelity is the life of a true Christian? do you believe there is a being on earth proof against it? this is the task I impose on myself for the future; assist me to perform it. Mr. Wolmar is cold, but not insensible. What a picture might we lay open to his heart? his friends, his children, his wife all uniting to his edification! When without preaching about God in our discourses, we shall demonstrate him by those actions which he inspires, by those virtues of which he is the author, by the pleasure we take in his service: when he shall see a sketch of paradise in his own house; when an hundred times a day he shall be compelled to cry out: “human nature is of itself incapable of this; something divine must prevail here.”
If my enterprise pleases you, if you find yourself worthy to concur in it, come and let us pass our days together, and never part more till death. If the project displeases or frightens you, listen to the dictates of your conscience; that will teach you your duty. I have no more to say. Agreeable to what Lord B---- intimates, I shall expect you both towards the latter end of next month. You will hardly know your apartment again; but in the alteration made in it you will discover the care of a good friend, who took a pleasure in ornamenting it for you. You will find there, also, a small assortment of books, which she bought for you at Geneva, of a better taste than the _Adonis_; not, but that for the jest’s sake you will find that too. You must however be discreet; for, as she would not have you know this is her doing, I hasten to finish my letter before she comes to forbid my speaking of it. Adieu, my dear friend; our party of pleasure to the castle of Chillon will take place tomorrow without you. It will not be the better for that. The bailiff has invited us with our children, which leaves me no excuse: but I know not why, and yet I cannot help wishing we were safe returned.
Text from Project Gutenberg, public domain in the United States.