the body carries that only which it can carry. When the understanding makes things its own before they are committed to memory, whatever it afterwards draws forth belongs to it; but if the memory is burdened with what the understanding knows nothing about we are in danger of bringing from it things which the understanding declines to acknowledge.”[147] Again he writes: “Beyond contradiction we get much more clear and certain notions of the things we learn thus of ourselves than of those we derive from other people’s instruction, and besides not accustoming our reason to bow as a slave before authority, we become more ingenious in finding connexions, in uniting ideas, and in inventing our implements, than when we take all that is given us and let our minds sink into indifference, like the body of a man who always has his clothes put on for him, is waited on by his servants and drawn about by his horses till at length he loses the strength and use of his limbs. Boileau boasted of having taught Racine to find difficulty in rhyming. Among all the admirable methods of shortening the study of the sciences we might have need that some one should give us a way of learning them _with effort_.”[148] § 37. 4th. However highly we may value our gains from the use of books we must admit that in some ways the use of books tends to the neglect of powers that should not be neglected. As Rousseau wished to see the young brought up without books he naturally looked to other means of learning, especially to learning by the eye and by the hand. Much is now said about using the hand for education, and many will agree with Rousseau: “If instead of making a child stick to his books I employ him in a workshop, his hands work to the advantage of his intellect: he becomes a philosopher while he thinks he is becoming simply an artisan: Au lieu de coller un enfant sur des livres, si je l’occupe dans un atelier, ses mains travaillent au profit de son esprit: il devient philosophe, et croît n’être qu’un ouvrier.” (_Ém._ iij., 193).