This being the last possible volume in the series of "Beacon Lights of History" from the pen of Dr. Lord, its readers will be interested to know that it contains all the lectures that he had completed (although not all that he had projected) for his review of certain of the chief Men of Letters. Lectures on other topics were found among his papers, but none that would perfectly fit into this scheme; and it was thought best not to attempt any collection of his material which he himself had not deemed worthy or appropriate for use in this series, which embodies the best of his life's work,–all of his books and his lectures that he wished to have preserved. For instance, "The Old Roman World," enlarged in scope and rewritten, is included in the volumes on "Old Pagan Civilizations," "Ancient Achievements," and "Imperial Antiquity;" much of his "Modern Europe" reappears in "Great Rulers," "Modern European Statesmen," and "European National Leaders," etc.

The consideration of "Great Writers" was reserved by Dr. Lord for his final task,–a task interrupted by death and left unfinished. In order to round out and complete this volume, recourse has been had to some other masters in literary art, whose productions are added to Dr. Lord's final writings.

In the present volume, therefore, are included the paper on "Shakspeare" by Emerson, reprinted from his "Representative Men" by permission of Messrs. Houghton, Mifflin & Co., the authorized publishers of Emerson's works; the famous essay on "Milton" by Macaulay; the principal portion–biographical and generally critical–of the article on "Goethe," from "Hours with the German Classics," by the late Dr. Frederic H. Hedge, by permission of Messrs. Little, Brown & Co., the publishers of that work; and a chapter on "Tennyson: the Spirit of Modern Poetry," by G. Mercer Adam.

A certain advantage may accrue to the reader in finding these masters side by side for comparison and for gauging Dr. Lord's unique life-work by recognized standards, keeping well in view the purpose no less than the perfection of these literary performances, all of which, like those of Dr. Lord, were aimed at setting forth the services of selected forces in the world's life.

NEW YORK, September 15, 1902.

JEAN JACQUES ROUSSEAU

1712-1778

SOCIALISM AND EDUCATION

Two great political writers in the eighteenth century, of antagonistic views, but both original and earnest, have materially affected the whole science of government, and even of social life, from their day to ours, and in their influence really belong to the nineteenth century. One was the apostle of radicalism; the other of conservatism. The one, more than any other single man, stimulated, though unwittingly, the French Revolution; the other opposed that mad outburst with equal eloquence, and caused in Europe a reaction from revolutionary principles. While one is far better known to-day than the other, to the thoughtful both are exponents and representatives of conflicting political and social questions which agitate this age.

These men were Jean Jacques Rousseau and Edmund Burke,–one Swiss, and the other English. Burke I have already treated of in a former volume. His name is no longer a power, but his influence endures in all the grand reforms of which he was a part, and for which his generation in England is praised; while his writings remain a treasure-house of political and moral wisdom, sure to be drawn upon during every public discussion of governmental principles. Rousseau, although a writer of a hundred years ago, seems to me a fit representative of political, social, and educational ideas in the present day, because his theories are still potent, and even in this scientific age more widely diffused than ever before. Not without reason, it is true, for he embodied certain germinant ideas in a fascinating literary style; but it is hard to understand how so weak a man could have exercised such far-reaching influence.

Himself a genuine and passionate lover of Nature; recognizing in his principles of conduct no duties that could conflict with personal inclinations; born in democratic and freedom-loving Switzerland, and early imbued through his reading of German and English writers with ideas of liberty,–which in those conservative lands were wholesome,–he distilled these ideas into charming literary creations that were eagerly read by the restless minds of France and wrought in them political frenzy. The reforms he projected grew out of his theories of the "rights" of man, without reference to the duties that limit those rights; and his appeal for their support to men's passions and selfish instincts and to a sentimental philosophy, in an age of irreligion and immorality, aroused a political tempest which he little contemplated.

In an age so infidel and brilliant as that which preceded the French Revolution, the writings of Rousseau had a peculiar charm, and produced a great effect even on men who despised his character and ignored his mission. He engendered the Robespierres and Condorcets of the Revolution,–those sentimental murderers, who under the guise of philosophy attacked the fundamental principles of justice and destroyed the very rights which they invoked.

Jean Jacques Rousseau was born at Geneva in the year 1712, when Voltaire was first rising into notice. He belonged to the plebeian ranks, being the son of a watchmaker; was sickly, miserable, and morbid from a child; was poorly educated, but a great devourer of novels (which his father–sentimental as he–read with him), poetry, and gushing biographies; although a little later he became, with impartial facility, equally delighted with the sturdy Plutarch. His nature was passionate and inconstant, his sensibilities morbidly acute, and his imagination lively. He hated all rules, precedents, and authority. He was lazy, listless, deceitful, and had a great craving for novelties and excitement,–as he himself says, "feeling everything and knowing nothing." At an early age, without money or friends, he ran away from the engraver to whom he had been apprenticed, and after various adventures was first kindly received by a Catholic priest in Savoy; then by a generous and erring woman of wealth lately converted to Catholicism; and again by the priests of a Catholic Seminary in Sardinia, under whose tuition, and in order to advance his personal fortunes, he abjured the religion in which he had been brought up, and professed Catholicism. This, however, cost him no conscientious scruples, for his religious training had been of the slimmest, and principles he had none.

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