Before I proceed, I ought to offer an excuse, or justification to the reader for the great number of unentertaining particulars I am necessitated to repeat. In pursuance of the resolution I have formed to enter on this public exhibition of myself, it is necessary that nothing should bear the appearance of obscurity or concealment. I should be continually under the eye of the reader, he should be enabled to follow me In all the wanderings of my heart, through every intricacy of my adventures; he must find no void or chasm in my relation, nor lose sight of me an instant, lest he should find occasion to say, what was he doing at this time; and suspect me of not having dared to reveal the whole. I give sufficient scope to malignity in what I say; it is unnecessary I should furnish still more by my silence.
My money was all gone, even that I had secretly received from Madam de Warens: I had been so indiscreet as to divulge this secret, and my conductors had taken care to profit by it. Madam Sabran found means to deprive me of everything I had, even to a ribbon embroidered with silver, with which Madam de Warens had adorned the hilt of my sword; this I regretted more than all the rest; indeed the sword itself would have gone the same way, had I been less obstinately bent on retaining it. They had, it is true, supported me during the journey, but left me nothing at the end of it, and I arrived at Turin, without money, clothes, or linen, being precisely in the situation to owe to my merit alone the whole honor of that fortune I was about to acquire.
I took care in the first place to deliver the letters I was charged with, and was presently conducted to the hospital of the catechumens, to be instructed in that religion, for which, in return, I was to receive subsistence. On entering, I passed an iron-barred gate, which was immediately double-locked on me; this beginning was by no means calculated to give me a favorable opinion of my situation. I was then conducted to a large apartment, whose furniture consisted of a wooden altar at the farther end, on which was a large crucifix, and round it several indifferent chairs, of the same materials. In this hall of audience were assembled four or five ill-looking banditti, my comrades in instruction, who would rather have been taken for trusty servants of the devil than candidates for the kingdom of heaven. Two of these fellows were Sclavonians, but gave out they were African Jews, and (as they assured me) had run through Spain and Italy, embracing the Christian faith, and being baptised wherever they thought it worth their labor.
Soon after they opened another iron gate, which divided a large balcony that overlooked a court yard, and by this avenue entered our sister catechumens, who, like me, were going to be regenerated, not by baptism but a solemn abjuration. A viler set of idle, dirty, abandoned harlots, never disgraced any persuasion; one among them, however, appeared pretty and interesting; she might be about my own age, perhaps a year or two older, and had a pair of roguish eyes, which frequently encountered mine; this was enough to inspire me with the desire of becoming acquainted with her, but she had been so strongly recommended to the care of the old governess of this respectable sisterhood, and was so narrowly watched by the pious missionary, who labored for her conversion with more zeal than diligence, that during the two months we remained together in this house (where she had already been three) I found it absolutely impossible to exchange a word with her. She must have been extremely stupid, though she had not the appearance of it, for never was a longer course of instruction; the holy man could never bring her to a state of mind fit for abjuration; meantime she became weary of her cloister, declaring that, Christian or not, she would stay there no longer; and they were obliged to take her at her word, lest she should grow refractory, and insist on departing as great a sinner as she came.
This hopeful community were assembled in honor of the new-comer; when our guides made us a short exhortation: I was conjured to be obedient to the grace that Heaven had bestowed on me; the rest were admonished to assist me with their prayers, and give me edification by their good example. Our virgins then retired to another apartment, and I was left to contemplate, at leisure, that wherein I found myself.
The next morning we were again assembled for instruction: I now began to reflect, for the first time, on the step I was about to take, and the circumstances which had led me to it.
I repeat, and shall perhaps repeat again, an assertion I have already advanced, and of whose truth I every day receive fresh conviction, which is, that if ever child received a reasonable and virtuous education, it was myself. Born in a family of unexceptionable morals, every lesson I received was replete with maxims of prudence and virtue. My father (though fond of gallantry) not only possessed distinguished probity, but much religion; in the world he appeared a man of pleasure, in his family he was a Christian, and implanted early in my mind those sentiments he felt the force of. My three aunts were women of virtue and piety; the two eldest were professed devotees, and the third, who united all the graces of wit and good sense, was, perhaps, more truly religious than either, though with less ostentation. From the bosom of this amiable family I was transplanted to M. Lambercier’s, a man dedicated to the ministry, who believed the doctrine he taught, and acted up to its precepts. He and his sister matured by their instructions those principles of judicious piety I had already imbibed, and the means employed by these worthy people were so well adapted to the effect they meant to produce, that so far from being fatigued, I scarce ever listened to their admonitions without finding myself sensibly affected, and forming resolutions to live virtuously, from which, except in moments of forgetfulness, I seldom swerved. At my uncle’s, religion was far more tiresome, because they made it an employment; with my master I thought no more of it, though my sentiments continued the same: I had no companions to vitiate my morals: I became idle, careless, and obstinate, but my principles were not impaired.
I possessed as much religion, therefore, as a child could be supposed capable of acquiring. Why should I now disguise my thoughts? I am persuaded I had more. In my childhood, I was not a child; I felt, I thought as a man: as I advanced in years, I mingled with the ordinary class; in my infancy I was distinguished from it. I shall doubtless incur ridicule by thus modestly holding myself up for a prodigy—I am content. Let those who find themselves disposed to it, laugh their fill; afterward, let them find a child that at six years old is delighted, interested, affected with romances, even to the shedding floods of tears; I shall then feel my ridiculous vanity, and acknowledge myself in an error.
Thus when I said we should not converse with children on religion, if we wished them ever to possess any; when I asserted they were incapable of communion with the Supreme Being, even in our confined degree, I drew my conclusions from general observation; I knew they were not applicable to particular instances: find J. J. Rousseau of six years old, converse with them on religious subjects at seven, and I will be answerable that the experiment will be attended with no danger.
It is understood, I believe, that a child, or even a man, is likely to be most sincere while persevering in that religion in whose belief he was born and educated; we frequently detract from, seldom make any additions to it: dogmatical faith is the effect of education. In addition to this general principle which attached me to the religion of my forefathers, I had that particular aversion our city entertains for Catholicism, which is represented there as the most monstrous idolatry, and whose clergy are painted in the blackest colors. This sentiment was so firmly imprinted on my mind, that I never dared to look into their churches—I could not bear to meet a priest in his surplice, and never did I hear the bells of a procession sound without shuddering with horror; these sensations soon wore off in great cities, but frequently returned in country parishes, which bore more similarity to the spot where I first experienced them; meantime this dislike was singularly contrasted by the remembrance of those caresses which priests in the neighborhood of Geneva are fond of bestowing on the children of that city. If the bells of the viaticum alarmed me, the chiming for mass or vespers called me to a breakfast, a collation, to the pleasure of regaling on fresh butter, fruits, or milk; the good cheer of M. de Pontverre had produced a considerable effect on me; my former abhorrence began to diminish, and looking on popery through the medium of amusement and good living, I easily reconciled myself to the idea of enduring, though I never entertained but a very transient and distant idea of making a solemn profession of it.
At this moment such a transaction appeared in all its horrors; I