An autobiography

SOLOMON MAIMON. SOLOMON MAIMON AN AUTOBIOGRAPHY. TRANSLATED FROM THE GERMAN, WITH ADDITIONS AND NOTES, J. CLARK MU...

Author: Salomon Maimon

17 downloads 1295 Views 17MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!
Report copyright / DMCA form

DOWNLOAD PDF

SOLOMON MAIMON.

SOLOMON MAIMON AN AUTOBIOGRAPHY.

TRANSLATED FROM THE GERMAN, WITH ADDITIONS AND NOTES,

J.

CLARK MURRAY,

Professor of

LL.D., F.R.S.C.,

Mental and Moral Philosophy, M'Gill

College, Montreal.

ALEXANDER GARDNER, PAISLEY; AND

12

PATERNOSTER ROW, LONDON.

DAWSON BROTHERS, MONTREAL; CUPPLES AND KURD, BOSTON. 1888.

CONTENTS.

PAGE

TRANSLATOR'S PREFACE, INTRODUCTION.

-

-

-

ix.

State of Poland in last century,

-

i

-

6

CHAPTER I.

II.

'III.

IV.

My

Grandfather's Housekeeping,-

First Reminiscences of Youth,

Private Education and Independent Study,-

The Joy

Jewish Schools

them causes a V.

My

Family

Servant

is

22

-

.

32

driven into Misery, and an old

loses

by his

VI.

New Abode, New

VII.

Joy endureth but a

-

while,

which

la J?ousseau,

-

38 -

-

the Teacher

is

a

-

The Talmudist,

Misery little

Faithfulness

great

-

The Pupil knows more than &

19

of being released from

Stiff Foot,-

Christian Burial,

VIII.

-

discovered

42 49

A theft "The

ungodly provideth, and the righteous putteth it

on,"

,

.

2092795

.

'54

Contents.

vi.

PAGE

CHAPTER IX.

Love

The

and Matrimonial Proposals

Affairs

used in the service Song of Solomon may be Modus Lucrandi new A of Matchmaking

X.

become an

I

object of Contention, get

and am kidnapped

at once,

XL My

*

-

Smallpox,

my eleventh Year

Marriage in

Slave

of

my

Wife,

from

Cudgellings

at last,

The

Poland XIII.

the

of

Secrets or

Radzivil,

what

two Wives -

-

makes me the

State

Marriage is

not

-

-

all

I

A

after

mental Culture amid ceaseless

brief Exposition of the Jewish Religion

Origin

down

to the

89

XVII.

Friendship and Enthusiasm,

The

-

94

from

most recent Times,

Jewish Piety and Penances,-

1 1 1

-

-

132

138

Life of a Family Tutor,

-

145

Also on a Secret Society, and therefore a Long Chapter,

XX.

-

-

-

XVI.

XIX.

79

study the Cabbalah, and become at last a

its

XVIIL

in -

Physician,

XV.

Prince

allowed

Struggles with Misery of every Kind,

XIV.

74

?

Endeavour

65

and procures for me my Mother-in-Law A

Ghost of Flesh and Blood, XII.

59

-

151

Continuation of the Former, and also Something

about Religious Mysteries,

-

176

Contents.

vii.

CHAPTER XXI.

Journeys to Kb'nigsherg, Stettin, and Berlin, for the purpose of extending

my Knowledge -

Men,

XXII. XXIII.

of

.

187

Deepest Stage of Misery, and Deliverance, Arrival in Berlin

-

Mendelssohn

Acquaintances

Doubts

Desperate Study of Metaphysics Lectures on Locke and Adelung,

XXIV.

My Aversion

at first for Belles Lettres,

Sojourn in

An

I

I

Hamburg

drown myself

in

return

to

A

Hamburg

me

to

Fold

I

enter the

Lutheran

the

-

-

Plan of

... Journey

253

Breslau

to

265

Unfortunate circum-

Study of Kant's Writings

Help

Characteristic of

CONCLUDING CHAPTER,

frighten

-

Frustrated

Berlin

Fourth journey to Berlin stances

Pastor

Christian

Gymnasium, and

Hebrew Authorship Divorce,

234

be a scabby Sheep, and

the Chief Rabbi out of his Wits,

Third journey to

-

rejected,

unworthy of Admission into

XXVIII.

my

same way as a bad Actor shoots himself old Fool of a Woman falls in Love with

pronounces

XXVII.

and

Departure from Berlin

me, but her Addresses are

XXVI.

221

-

-

subsequent Conversion

the

210

A Chapter devoted to the Memory

Mendelssohn

of a worthy Friend,

XXV.

197

-

my own Works, -

-

-

279 -

290

TRANSLATOR'S PREFACE.

ONE

effect of

wide

circle of readers the vitality of

which

still

external

Daniel Deronda was to make known to a Judaism as a system

holds sway over the mental as well as the

life

of men.

During the few years which have

passed since the publication of that great fiction, the interest in

modern Judaism has continued

to grow.

It is

but a short time since the Western world was startled by the outbreak of an

ancient feeling against

the

Jews,

which had been supposed to be long dead,

at least in

some of the

The popu-

quarters where

lar literature of the life

day

it

also

was displayed. seems

of existing Jewish communities

to indicate that the is

attracting a large

share of attention in the reading world. pictures which

The charming

Emil Franzos has drawn of Jewish

life

in

the villages of Eastern Galicia, are not only popular in

Germany, but some have been reproduced in a cheap form in New York to meet the demand of German Americans,

ject

and some have

The

lish. is

also

been translated into Eng-

interest of English readers in the

further

shown by the recent

same sub-

translation of

pert's Scenes from the Ghetto, as well as by Mr.

A

Kom-

Cumber-

Translator's Preface.

x.

land's

still

more recent and powerful romance of The students of philosophical litera-

Among

Rabbi's Spell.

ture a fresh interest has

been awakened in the history of

Jewish thought by the revival of the question in

refer-

The

affini-

ence to the sources of Spinoza's philosophy. ties

of this system with the familiar tendencies of Carte-

sian speculation have led the historians of philosophy gen-

represent the former as simply an inevitable

erally to

development of the

latter,

while the

affinities

ism with the unfamiliar speculations of

of Spinoz-

earlier

Jewish

thinkers have been almost entirely ignored.

In these circumstances a special interest in the life of

times

a

life

may be

felt

one of the most remarkable Jews of modern

which forms one of the most extraordinary

biographies in the history of literature.

Readers of Daniel Deronda may remember his search

among

the Jews of

London

for

that, in

some one who

could throw light on the sad story of Mirah, the hero of the novel was attracted one day to a second-hand book" that wonderful bit of autoshop, where his eye fell on

biography

mon."

the

who have met ture.

life

of the Polish Jew,

Solomon Mai-

There are few men so remarkable with so

Milman,

little

in his History

of the Jews,

to the autobiography as " a curious

apparently he knew

*

it

Vol.

as

Maimon

recognition in English litera-

and

refers

once *

rare book," but

only from some quotations in

iii.,

p. 370, note.


Franck's

La

one who seems

Maimon

speculations of

new

Among

Cabbale.

writers the only

is

xi.

English

metaphysical

have studied the

to

Dr. Hodgson.*

Even the no

edition of the Encyclopedia Britannica gives

place to

Maimon among

its

And

biographies.

yet he

is

a prominent figure among the metaphysicians of the

Kuno

Kantian period.

Fischer, in his Geschichte der

Neueren Philosophic^ devotes a whole chapter to the of

life

Maimon, while the contemporary critics of Kant little or no biographical notice.

dismissed with

are

Fischer's sketch fuller details

is

but,

;

just

sufficient to

whet

amid the dearth of

curiosity for

rare literature in

Colonial libraries, I certainly never expected to come, in a

Canadian town, upon " a curious and rare book

last century,

man

of

which was known even to the learned Mil-

only through some

One

author.

"

day,

quotations

from

a French

however, in Toronto, in order to

while away an unoccupied hour,

I

was glancing,

like

Daniel Deronda, over the shelves of a second-hand bookseller,

when

I

was attracted by a small volume, in

a good state of preservation, with "S. Maimon's Lebens"

geschichte

found

it

on the back

been curious

t

and on taking it down I which I had

to see.

Some account

*

;

to be the veritable autobiography

of the work was given in an article in

See the Preface to his Philosophy of Reflection, pp. 16-18. Vol. v., chap.

7.

Translators Preface.

xii.

the British Quarterly Review for July,

1885

but

;

I

would probably be

thought that a complete translation

welcomed by a considerable circle of English readers. The book has many attractions. If the development of the inner

man

of

life

can ever be characterised as a

romance, the biography of sense,

in the truest

be said to be one of the most romantic Perhaps no

ever written.

more

Maimon may,

stories

has preserved a

literature

interesting record of a spirit imprisoned within

almost insuperable barriers to culture, yet acquiring strength to burst

all

these,

and even

become an

to

ap-

preciable power in directing the course of speculation.

The

book, however,

is

much more

possesses historical interest.

It

than a biography

opens up

English readers, must be unknown thought, light, its

unknown wanderings of the

which

and

when

of

efforts

religious

many human

life.

The

in its practical aspects,

is

probably,

For the sketches, which the book con-

in fact, unique. tains, of

it

throws upon Judaism especially, both in

it

speculative

;

what, to

Jewish speculation and

the author

had severed

life

were made

all vital

at

a time

connection with

own people and their creed ; and they are therefore drawn from a point of view outside of Jewish prejudices:

his

but they are penned by one

who had been brought up

to believe the divine mission of his people, as well as the divine authority of their religion; and the criticism of his old faith is

generally tempered by that kindly sym-

pathy, with which the heart

is

apt to be

warmed on

Translator's Preface. lingering over the companionships

of earlier years.

xiii.

and other

associations

Maimon's account of Jewish philosophy

and theology acquires an additional value from the fact, that he was caught in the full tide of the Kantian movement, and he was thus in a position to point out unexpected

affinities

thought

among

between many an old

effort

of speculative

the Jews and the philosophical tendencies

of modern Christendom.

Since writing the

above-mentioned

for

article

British Quarterly Review, I learnt that a volume

Maimoniana had been

ness of a friend in Leipsic, I delay, to procure a copy.

and adds extremely Nearly one third ;

and through the kindwas enabled, after some ;

It is a

Maimon.

the autobiography

of

issued in 1813 by an old friend

of our philosopher, Dr. Wolff*

pages,

the

little is

small volume of 260 to our

knowledge of

simply a condensation of

and the remainder shows the author

with the opportunities indeed, but without the faculty, of a Boswell.

He

has preserved but few of the

of Maimon's conversation

;

loses a

flavour from his

good

deal of

its

felicities

and what he has preserved want of the

lively memory by which Boswell was able to reproduce the peculiar mannerisms of Johnson's talk. Still I have

*

The volume bears the somewhat quaint title in full oniana, oder Rhapsodicn Zur Charakteristik Salomon Maimorfs. Aus Seinem Privatleben gesammelt von Sabattia Joseph Wolff, :

M.D.

Berlin, gedruckt bei G.

Hayn, 1813.


xiv.

culled from the

little

volume a few notes

of the autobiography, and

I

am

for illustration

indebted to

it

for

All

of the materials of the concluding chapter. " Trans." additions are indicated by appended.

The

translation gives the

portion of the original.

which

I

my

whole of the biographical

There

are,

however, ten chapters

have omitted, as they are occupied entirely with

a sketch of the great work of Maimonides,

Nebhochim, or Guide of the Perplexed.

somewhat loose connection* with the excite just the faintest suspicion of all

most

events there

is

no demand

English now, when our

for

literature

Moreh to their

Owing

rest,

"

the

these chapters "

padding

and

;

at

such a sketch in has been

recently

enriched by Dr. Friedlander's careful translation of the

whole work. In the performance of render the original as

*The

my

task I have endeavoured to

literally

only logical connection

is

as was consistent with

the fact, that the writings of

Maimonides formed the most powerful influence in the intellectual " In illustration of this he writes development of Maimon. My reverence for this great teacher went so far, that I regarded him as the ideal of a perfect man, and looked upon his teachings as if This went so they had been inspired with Divine Wisdom itself. :

far, that, when my passions began to grow, and I had sometimes to fear lest they might seduce me to some action inconsistent with

those teachings, '

I

used to employ, as a proved antidote, the abjura-

by the reverence which I owe Rabbi Moses ben Maimon, not to do this act.'

tion,

far as

I swear,

I

can remember, was always

Lebensgeschichte, Vol.

ii.,

pp. 3-4.

sufficient

my great teacher, And this vow, so to

restrain

me."


readable English.

Only

in

toned down the expression our own time

;

xv.

one or two passages

I

have

slightly to suit the tastes of

but even in these I have not been

unfaithful to the author's meaning.

In the spelling of Hebrew and other foreign words

I

have never, without some good reason, interfered with the original.

But as Maimon

with himself in this respect, to disregard his usage

more

familiar,

English reader.

or

more

I

is

not always consistent

have

felt

myself at liberty

by adopting such forms as are likely to

be

intelligible, to

an

SOLOMON MAIMON. INTRODUCTION. THE

inhabitants of Poland

into six classes or orders

may be :

conveniently divided

the superior nobility, the

inferior nobility, the half-noble, burghers, peasantry

and

Jews.

The

superior nobility consist of the great landowners

and administrators of the high

The fill

offices of

inferior nobility also are allowed to

any

political

office

;

government.

own land and

doing so by their poverty.

The

own

office in the State

land, nor

this

he

and

there,

is

fill

any high

half-noble can neither ;

distinguished from the genuine noble. it

is

true,

to

but they are prevented from

he owns land

;

and by Here

but for that he

is

in

some measure dependent on the lord of the soil, within whose estate his property lies, inasmuch as he is required to

pay him a yearly

The They

tribute.

burghers are the most wretched of

are not,

'tis

the orders.

any man ; they and have a jurisdiction of

true, in servitude to

also enjoy certain privileges,

all

Introduction.

2

But as they seldom own any property

own.

their

value,

or

follow

any profession, they

rightly

'of

always

remain in a condition of pitiable poverty.

two orders, namely the peasantry and the The former Jews, are the most useful in the country.

The

last

occupy themselves with .

The

latter

engage

the products of the

in trade, take

become

handicrafts,

brandy,

agriculture, raising cattle, keep-

in short, with all

ing bees,

mead and

bakers,

brewers,

other articles.

who farm

only persons

up

estates in

position to

make

it

in

dealers

towns and

a sin to put a

and

beer,

also the

are

They

except in the case of ecclesiastical properties,

reverend gentlemen hold

soil.

the professions

villages,

where the

Jew

in a

a living, and accordingly prefer to hand

over their farms to the peasants.

For

this they

must

by their farms going to ruin, as the peasantry have no aptitude for this sort of employment ; but of course

suffer

they choose rather to bear this with Christian resignation.

In consequence of the ignorance of most of the Polish landlords, the oppression of the tenantry,

and the

utter

want of economy, most of the farms in Poland, at the end of last century,* had fallen into such a state of decay, that a farm, which

now

Polish gulden, was offered to a

sequence of

still

That

is,

Jew

greater ignorance

that advantage even

*

yields about a for ten

and

but in con-

laziness, with all

he could not make a

of course, the seventeenth.

;

thousand

living off the

Trans.

Introduction.

An

farm.

however,

incident,

which gave a new turn

3

occurred at this time,

to affairs.

Two

brothers from

Galicia, where the Jews are much shrewder than in Lithuania, took, under the name of Dersawzes or farmers-

general, a lease of

by means of a

all

the estates of Prince Radzivil, and,

better industry as well as a better

economy,

they not only raised the estates into a better condition,

but also enriched themselves in a short time. Disregarding the clamour of their brethren, they

in-

creased the rents, and enforced payment by the sub-

They themselves

lessees with the utmost stringency.

exercised a direct oversight of the farms

and wherever

;

they found a farmer who, instead of looking

and those of

interests

his landlord in the

own

after his

improvement

of his farm by industry and economy, spent the whole in idleness, or lay

day

drunk about the

stove, they

soon

brought him to his senses, and roused him out of his indolence by a flogging.

acquired the

name

All

who

This procedure of course

for the farmers-general,

among

their

own

people,

The

farmer,

of tyrants.

this,

at the

however, had a very good

effect.

term had hitherto been unable to pay up his

ten gulden of rent without requiring to be sent to

about

it,

now came under such

active exertion, that he

family off his farm, ten, four or five

gulden.

a strong

jail

inducement

was not only able

to

to support a

but was also able to pay, instead of

hundred, and sometimes even a thousand

The Jews,

again,

may be divided

(2) those

(i) the ffliteiate workingpeople,

learning their profession,

and

into three classes :

(3) those

who make

who merely

de-

vote themselves to learning without engaging inanyre-

Mnaative occupation, being supported by the dass.

To

the second dass belong the chief rabbis,

and profession.

industrial

The

others of similar

dass consists of those who, by

third

Learning,

attrart thg

of die ""VtflMH'dj are talmn by these into their married to f"^*r daughters,

maml ai|>^*'

****!

years widi wife and chfldien at dieir expense.

however, the wife

maintenance of

is

tff*f

regard

families,

for

y*iy

Afterwards,

obliged to take

tainfly idler

are usually very numerous)

;

upon herself the and the children (who

and

for this, as

is

natural,

she thinks a good deal of herself.

There

is

perhaps no country besides Poland, where

religious freedom and religious enmity are to be met with

in equal degree.

The Jews

exercise of dieir religion

and

have even a jurisdiction of

enjoy there a perfectly free all

other civil liberties ; they

their

own.

hand, however, religious hatred goes so

On

far,

the other

that the name

of Jew has become an abomination ; and this abhorrence,

which had taken root in barbarous times, continued to show its effects till about thirteen years ago. But this apparent contradiction is

may be

very easily removed,

considered diat the religious and

to the Jews in Poland, has not

its

civil liberty,

if it

conceded

source in any respect

-

~

~

"~. t

"..'

7 i -

.J~-

^

meaaoss the resuftt :

_:

::

~.r_t

W^flDQItC

poBittacal

.

r^.t'I.

of a.

SKSdbCL

-

.

'

l.~'

1 t^Tr>t' r _ 7.

"_

p

_:

:^..~. : f

".

-~

:~r

::

::

:: .~.~~'

_~-:..~:

'~

*'~

_~

ir/i

JSOUft llDCDOIBODfll 9KC ICSIHtSOK

^gnononce and torpor jBCMkntiM

~'L~.:i. -

C.

_"__~j:_.f :: ~':~:

Wiih aB their defects itejcre are Jami "."._:.

^

:_..

~'

'

poEcy utiadi aeeks to lOMwre

UTEse

:: :

::

"_i>:

_r"

v

1." 1

i:.t j

:

;

"

"-".7

."

..7.

_

r

".-""

'";..""

."

"^

^"~

."

"1_"

J

r7_T'-T

Solomon Maiinon

CHAPTER My

My

grandfather,

villages in the

:

I.

Grandfather's Housekeeping.

Heimann

Joseph, was farmer of some

neighbourhood of the town of Mir,

territory of Prince

Radzivil.*

residence one of these villages

He

selected

on the

river

in the

for

his

Niemen,

called Sukoviborg, where, besides a few peasants' plots,

there was a water-mill, a small harbour, for the use of the vessels that

All

Prussia. village,

this,

along

and on the other

Niemen, belonged

with a bridge

side a drawbridge

to the farm,

behind the

on the

river

which was then worth

about a thousand gulden, and formed

Chazakah.\

and a warehouse

come from Konigsberg, in

my

grandfather's

This farm, on account of the warehouse

and the great traffic, was very lucrative. With sufficient industry and economical skill, si mens non laeva fuissef, grandfather should have been able,

my

not only to

support his family, but even to gather wealth.

*

The bad

Maimon

himself nowhere mentions the date or place of his but Wolff says that he was born at Nesvij, in Lithuania, about the year 1754 (Maimoniana, p. 10). Trans. birth

;

t This word chapter.

is

explained below, at the beginning of the next

An

Autobiography.

constitution of the country, however,

of

all

7

and

his

own want

the acquirements necessary for utilising the land,

placed extraordinary obstacles in his way.

My him

grandfather settled his brothers as tenants under

in the villages belonging to his farm.

only lived continually with

These not

grandfather under the

my

pretence of assisting him in his manifold occupations,

but in addition to this they would not pay their rents at the end of the year.

The had

be repaired.

become

my

buildings, belonging to

fallen into

grandfather's farm,

decay from age, and required therefore to

The harbour and

the bridge also had

In accordance with the terms of

dilapidated.

the lease the landlord was to repair everything, and put it

in a condition

fit

for use.

But, like

magnates, he resided permanently therefore give estates.

no attention

His stewards had

improvement rather of landlord's property. all sorts

their

to

in

the Polish

Warsaw, and could

the improvement of his

for their principal object the

own

condition than of their

They oppressed

the farmers with

of exactions, they neglected the orders given for

the improvement of the farms, and the for this

all

moneys intended

purpose they applied to their

made

grandfather indeed to the stewards

was impossible

day for

after

him

to

own

use.

My

representations on the subject day, and assured them that it

pay his

rent, if

everything was

not put into proper condition according to the lease. All this, however, was of no avail.

He

always received

Solomon

8

Maimon:

promises indeed, but the promises were never

The

fulfilled.

result was not only the ruin of the farm, but several

other evils arising from that.

As place

already mentioned, there was a large

and

;

as the bridges were in a

bad

pened not infrequently that these broke

traffic at this

state,

down

it

hap-

when

just

a Polish nobleman with his rich train was passing, and

The

horse and rider were plunged into the swamp.

poor farmer was then dragged to the bridge, where he

was

laid

down and

flogged

till

was thought that

it

suf-

revenge had been taken.

ficient

My grandfather against

this

evil

therefore did all in his

For

in the future.

power

to

guard

purpose he

this

stationed one of his people to keep watch at the bridge,

so that,

if

this sort

any noble were passing, and an accident of

should happen, the sentinel might bring word

to the house as quickly as possible,

and the whole family

might thus have time to take refuge in the neighbouring wood.

Every one thereupon ran

in terror out of the

and not infrequently they were

house,

all

remain the whole night in the open air, another ventured to approach the house. This sort of life lasted used to

tell

when he was family

had

for

some

of an incident of this still

generations. sort,

who knew nothing

one

after

My father

which happened

a boy of about eight years.

fled to their usual retreat.

obliged to

till

But

The whole

my

father,

of what had happened, and was playat the back of the stove, ing stayed behind alone. When

An the angry lord

came

Autobiography.

house with

into the

whom

found nobody on

9

his suite,

he could wreak

and

his vengeance,

he ordered every corner of the house to be searched, when my father was found at the back of the stove.

The nobleman asked him on the boy

he would drink brandy, and,

if

refusing, shouted

" If you will not drink

:

At the same time he

brandy, you shall drink water."

ordered a bucketful of water to be brought, and forced

my

father,

by lashes with

turally this treatment

lasted nearly a

his whip, to drink

brought on a quartan

whole

year,

Na-

out.

it

fever,

which

and completely undermined

his health.

A

similar incident took place

housemaid,

when

I

was a child of

Every one ran out of the house

three years.

who

carried

me

;

and the

in her arms, hurried forth.

But as the servants of the nobleman who had arrived ran after her, she

haste let

on the by

me

fall

skirt of

lifted

quickened her

steps,

and

from her arms. There

the wood,

me up and

only after everything

till

took

in her

I lay

fortunately a peasant passing

me home

with him.

had become quiet

again,

family had returned to the house, that the

bered having

lost

me

in the flight,

lament and wring her hands. where, but could not find me,

came from the It

village

extreme

whimpering

was

maid remem-

when she began

They sought till

It

and the

me

to

every-

at last the peasant

and restored me

to

my

parents.

was not merely the terror and consternation, into

which we used to be thrown on the occasion of such a B

Solomon Maimon:

I0

flight

;

was added the plundering of the house of its inhabitants. Beer, brandy, and

to this

when deprived mead were drunk went so

at pleasure

far at times, that

the spirit of revenge even

the casks were

corn and fowls were carried

Had my

;

off;

and so

left to

run out

from a grandfather, instead of seeking justice

more powerful

litigant,

rather borne the injustice,

built the bridge in question at his

have been able to avoid

own

these

all

made

And now economy.

and

expense, he would

He

evils.

appealed,

however, persistently to the terms of his lease, steward

;

forth.

and the

sport of his misery.

something about

The manner

my

of

life,

grandfather's domestic

which he led

in

his

house, was quite simple.

The annual produce

arable lands, pasture-lands,

and kitchen-gardens, belong-

of the

ing to the farm, was sufficient, not only for the wants of

own

his

family, but also for

could even, besides,

sell

brewing and

His bee-hives were

sufficient for the

He

number

had

The

also a large

distilling.

He

a quantity of grain and hay.

brewing of mead.

of cattle.

principal food consisted of a poor kind of corn-

bread mixed with bran, of

articles

made

of meal and

and of the produce of the garden, seldom of fleshmeat. The clothing was made of poor linen and coarse

milk,

stuff.

Only the women made

exception, and

my

a different sort of

father also,

in these matters a slight

who was a

scholar, required

life.

Hospitality was here carried very

far.

The Jews

in

An

n

Autobiography.

neighbourhood are continually moving about from

this

place to place; and as there was a great village,

traffic at

they were frequently passing through

course they had always to stop at traveller

Every Jewish

was met

my

it,

our

and of

grandfather's inn.

at the

door with a glass

one hand making the salaam* while the other reached the glass. He then had to wash his hands, and of spirits

;

himself at the table which remained constantly

seat

covered.

The

support of a numerous

hospitality

my

family along with this

would have had no serious if

grandfather's circumstances,

had introduced a

better

economy

however, was the source of

My

grandfather was in

effect in

at the

in his house.

He

looked upon

it,

almost too economical,

trifles

for

greatest import-

example, as extravagance

burn wax or tallow candles

to

This,

his misfortune.

and neglected therefore matters of the ance.

impairing

same time he

;

their place

had

to

be

supplied with thin strips of resinous pine, one end of

which was stuck into the chinks of the

wall, while the

Not unfrequently by this means fires were occasioned, and much damage caused, in comparison

other was

lit.

with which the cost of candles was not worth taking into consideration.

The salt

apartment, in which beer,

and other

*

articles

were kept

spirits,

mead, herrings,

for the daily

The customary Jewish

salutation.

account of

Solomon Maimon:

12

the inn, had no windows, but merely apertures, through

which

and

sailors

Naturally this often tempted the

received light.

it

who put up at the inn to climb into make themselves drunk gratuitously

carriers

the apartment, and

with spirits and

What was

mead.

still

worse,

these

carousing heroes, from fear of being caught in the act, often took to flight,

on hearing the

slightest noise, with-

out waiting to put in the spigot, sprang out at the holes

by which they had come as

it

might.

The with

In

this

and mead ran

spirits

in,

and

let

the liquor run as long

way sometimes whole casks of

out.

barns had no proper locks, but were shut merely

wooden

bolts.

Any one

therefore, especially as the

barns were at some distance from the dwelling-house,

could take from them at pleasure, and even carry off

whole waggonloads of

grain.

The

sheepfold had,

all

over, holes, by which wolves (the forest being quite near) were able to slink in, and worry the sheep at their con-

venience.

The cows came udders. there,

it

very often from the pasture with empty

According to the superstition which prevailed was said in such cases, that the milk had been

taken from them by witchcraft,

which

My

it

a misfortune, against

was supposed that nothing could be done.

grandmother, a good simple woman, when tired

with her household occupations, lay down often in her clothes to sleep by the stove, and had all her pockets full of money, without knowing how much. Of this the

An

Autobiography.

13

housemaid took advantage, and emptied the pockets of half

Nevertheless

contents.

their

seldom perceived the want,

if

my

only the

girl

grandmother did not play

too clumsy a trick.

have been avoided of

All these evils could easily

the windows,

course by repairing the buildings,

the

window-shutters and locks, by proper oversight of the

manifold lucrative occupations connected with the farm, as also

by keeping an exact account of receipts and

dis-

On

the

But

bursements. other hand,

if

my

this

was never thought

who was

father,

of.

a scholar, and educa-

ted partly in town, ordered for himself a rabbinical for

which a

was required than that

grandfather did not

my

use,

finer stuff

fail

he used to

him a long and " world. Our fore-

"knew nothing

say,

suit,

common

to give

severe lecture on the vanity of the fathers,"

in

of these new-

fashioned costumes, and yet were devout people.

must have a coat of striped woolen

You

you must have leather hose, with buttons even, and everything on

You

the same scale. shall

will

bring

me

My father

man

What

!

is

The

original

cialism which,

Trans,

to

;

I

Ay me,

become of me ?

"

then appealed to the rights and privileges of

the profession of a scholar, and

tion.

to beggary at last

be thrown into prison on your account.

poor unfortunate

*

cloth,*

is

showed moreover

"ein Kalamankenes Leibserdak,"

I believe,

is

that,

a provin-

substantially rendered in this transla-

Solomon Maimon

14 in a well-arranged

:

system of economy,

it

does not so

matter whether you live somewhat better or worse, and that even my grandfather's misfortunes arose, not

much

from extravagant consumption in housekeeping, but rather from the fact that he allowed himself by his reAll this however

missness to be plundered by others.

was of no

avail with

tolerate innovations.

as

left

My

it

my

could not

had

Everything therefore

to

be

was.

grandfather was held in the place of his abode to

be a rich man, which he could

known how

make use

to

have been

really

of his opportunities

account he was envied and hated by family,

He

grandfather.

all,

;

if

he had

and on

this

even by his own

he was abandoned by his landlord, he was op-

pressed in every possible way by the steward, and cheated

and robbed by In

short,

his

he was the poorest rich

In addition to tunes,

The

own domestics

which

I

pope, that

all this

as well as

man

there were

by

strangers.

in the world. still

greater misfor-

cannot here pass over wholly in is,

silence.

the Russian clergyman in this village,

was a dull ignorant blockhead, who had scarcely learned to read and write. He spent most of his time at the inn, where he drank let his

spirits

with his boorish parishioners, and

liquor always be put down to

ever a thought of paying his score.

became

tired of this,

his account, without

My

and made up

grandfather at

mind to give him nothing more upon credit. The fellow naturally took this very ill, and therefore resolved upon revenge.

last

his

An For

this

he found

Autobiography.

at length a

15

means, at which indeed

humanity shudders, but of which the Catholic Christians Poland were wont to make use very often at that time. This was to charge my grandfather with the murder of a in

Christian,

done

and thus bring him

in the following

way

in

journed constantly

:

this

to the gallows.

A

This was

beaver-trapper,

neighbourhood

who

so-

catch

to

beavers on the Niemen, was accustomed at times to trade in these animals with

be done

that are taken

all

my

secretly, for the

grandfather

beaver

;

and

this

had

to

game preserved, and

is

must be delivered

at the

The

manor.

trapper came once about midnight, knocked and asked for my grandfather. He showed him a bag which was and said to him with a mysterious to lift, pretty heavy "

I

air,

grandfather was going to strike a beaver,

He

My

have brought you a good big fellow here."

and come

however

said,

light, to

to terms about

that this

examine the

with the peasant.

it

was unnecessary, that

my

grandfather might take the beaver at any rate, and that

they would be sure to agree about grandfather, just as rest.

it

who had no

was, laid

it

aside,

Scarcely, however,

it

suspicion of

afterwards.

evil,

My

took the bag

and betook himself again

had he

fallen asleep again,

to

when

he was roused a second time with a loud noise of knocking. It

was the clergyman with some boors from the

who immediately began house.

They found

to

make

the bag, and

search

all

village,

over in the

my grandfather

already

1

Solomon Maimon:

6

trembled for the

issue,

because he believed nothing else

than that he had been betrayed at the manor on account of his secret trade in beavers, and he could not deny the

But how great was

fact.

there

opened, and, instead of a beaver, corpse

when

his horror,

the bag was

was found a

!

was bound with

My grandfather

his

hands behind

his

were put into stocks, he was thrown into a waggon, and brought to the town of Mir, where he was back, his feet

He

given over to the criminal court. chains,

and put

At the

trial

my

reasonable,

demanded

be examined too.

upon his innocence, had happened, and, as

that the beaver-trapper should

He, however, was nowhere to be

found, was already over the

sought everywhere. criminal court,

ordered

my

fast in

grandfather stood

related the events exactly as they v,-as

was made

into a dark prison.

to

hills

and

far

away.

He

was

But the blood-thirsty judge of the

whom

the

became

time

tedious,

grandfather three times in succession to be

brought to torture.

He, however, continued steadfast

in his assertion.

At

last

the hero of the beavers was found.

He

was

examined; and as he straightway denied the whole affair, he also was put to the test of torture. Thereupon at once he blabbed the whole

some time water, burial.

before,

story.

he had found

and was going

to bring

it

The parson however had

He

this

declared that,

dead body

in the

to the parsonage for

said to him, "

There

is

An

Autobiography.

plenty of time for the burial. are a hardened race,

They

eternity.

You know

it

crucified our

for their passover,

Lord Jesus

will therefore

smuggle

and

only they can get

if

is

Christ,

instituted as a sign

dead body into the house of the damned

this

Jew of a

which

Jews to all

They use it for their passover-cake. do a meritorious work, if you can

of their triumph.

You

that the

and are therefore damned

even yet they seek Christian blood, hold of

17

You must

farmer.

of course clear out, but

your trade you can drive anywhere."

On place,

this confession the fellow

and

my

was whipped out of the but the pope

re-

this deliverance of

my

grandfather set free;

mained pope. For an everlasting memorial of grandfather from death,

my

father

composed

in

Hebrew

a sort of epopee, in which the whole event was narrated,

and the goodness of God was sung. law, that the

day of

his deliverance

in the family every year,

recited in the festival of

same way

when as the

It

was also made a

should be celebrated

this

Book

poem should be of Esther at the

Haman.*

* Till quite recently it had been almost forgotten that one of the commonest manifestations of fanaticism against the Jews, especially in Eastern

Europe, was to charge them with the murder of Christian

children for the use of

some horrid

religious rite,

and

that scarcely

ever was the dead body of a child found in the neighbourhood of a Jewish community without some outburst of this cruel suspicion,

ending in an indiscriminate massacre of the Jews by the infuriated

1

Solomon

8

Maimon

:

mob.

It is a singularly creditable proof of the liberal government of Stephen Batory, one of the ablest monarchs who ever sat on the throne of Poland, that, so long ago as 1576, he Issued an edict

prohibiting the imputation of this crime to the Jews, as being Yet, in utterly inconsistent with the principles of their religion. spite of this enactment, the fanatical suspicion continued to display

Milman supposed it had been finally itself at frequent intervals. quelled by the ukase of the Russian Government in 1835, which went in the same direction as the earlier prohibition of the Polish king {History of the Jews, vol. iii., p. 389). been his astonishment, had he lived to learn after

he thought

it

What would have that, half a century

extinguished, this ancient delusion was to revive,

that an trial

Hungarian court was to spend thirty one days in the solemn of a Jewish family on the charge of sacrificing a Christian girl

in their

synagogue, that a learned professor in the Imperial and

Royal University of Prague was to write in defence of the charge, and that the trial was to form the subject of an extensive controversial literature in the

world

!

An

language

of the

interesting account of this

most learned nation

famous

as well as of the literature connected with

it,

in the

Tisza Eszlar, will be found in an trial at

by Dr. Wright, on The Jews and the Malicious Charge of Human Sacrifice in the Nineteenth Century, for November, 1883. article

Trans.

An

Autobiography.

CHAPTER

II.

First Reminiscences of

IN

manner my grandfather

this

19

Youth.

lived for

become, as

it

his

;

were, a property of the family.

Jewish ceremonial law the Chazakah, that of property in an possession

;

estate,

and the

right

in this neighbourhood.

is

is

Hosaphah, not bring tion.

is,

an

down upon

is,

farm had

By

the

the right

acquired by three years'

respected even by Christians

In virtue of

this

Jew could try to get possession of that

years in

many

the place where his forefathers had dwelt

law no other

the

farm by a

offer of higher rent, if

he would

himself the Jewish excommunica-

Although the possession of the farm was accom-

panied with

many

hardships and even oppressions, yet

was from another point of view very

lucrative.

it

My

grandfather could not only live as a well-to-do man, but also provide richly for his children.

to

His three daughters were well dowered, and married His two sons, my uncle Moses and excellent men.

my

father Joshua, were married likewise

became

;

and when he

old, and enfeebled by the hardships to which he had been exposed, he gave over the management of the

Solomon Maimon

20

house to different

two sons

his

These were of

common.

in

temperaments and

:

inclinations,

uncle Moses

my

being of strong bodily constitution, but inferior gence, while

my

was the opposite

father

;

and conse-

My

quently they could not work together well. father therefore gave over to

and kept

my

father

He

sort.

made

and attended

conducted

contracts,

to other matters of the

mother, on the other hand, was a very

My

woman,

lively

well disposed to all sorts of occupations.

She was small of

An anecdote

stature,

and

at that time

still

very young.

cannot avoid touching on here, because

I

the earliest reminiscence from the years of

it is

was about three years old

who put up Shaffers, that

his

was not particularly

occupations of household-management.

for the

processes at law,

I

my

father

merely kept accounts,

same

grand-

uncle another village,

by himself, although from

profession as a scholar

adapted

my

intelli-

at the time.

The

my youth.

merchants,

constantly at the place, and especially the the nobles

is,

who undertook the

navigation,

the purchase and delivery of goods, for the higher nobility,

were extremely fond of

ness,

and made

gentlemen gave stature

and

young

filly.*

all sorts

my I

account of

of fun with me.

my

liveli-

These merry

mother, on account of her small

liveliness, the

As

me on

nickname of Kuza,

heard them often

call

that

is,

a

her by this

* It seems that Maimon gives a euphemistic explanation of this word, as I am told its real meaning makes much more intelligible its extreme offensiveness to his mother. Trans.

An

21

Autobiography.

name, and knew nothing of its meaning,

Mama

Kuza.

" said,

God

Mama

Kuza."

me

mother rebuked

My

punishes any one who

One

I also called

and

for this,

Herr

of these Shaffers,

mother

his

calls

Piliezki,

used every day to take tea in our house, and enticed to his side

by giving

me

placed myself

he said he would give

sugar,

that I should say I

present, to

the usual position

in

Mama

refused to do

it.

had shut the door,

as she

into his ear,

should say

Mama

to

Herr

I will

He

to

As soon

him and whispered however that

insisted

out loud, and promised to give

it

of sugar for each time that " I said,

went

I

Kuza.

Piliezki

not say

any one who says

it

wants

had

receiving the

mother to go into an adjoining room.

my

but

for

I

me only on condition Now as my mother was He made a sign therefore

it

Kiiza.

when

tea,

me One

at times a bit of sugar.

morning while he was drinking his

her

was spoken.

me

Mama Kuza, Mama Kuza."

to say

because

me

I

a piece

Accordingly

Mama Kuza ; God

Thereupon

punishes

I

got

my

three pieces of sugar.

My mode

father introduced into the

of

He

articles.

utensils

life,

where he procured

Prussia,

;

house a more refined

especially as he traded with Konigsberg in all sorts

provided himself

we began

clothes, than before

to ;

I

of pretty and useful

with

tin

and

have better meals, to wear

was even clad

in

damask.

brass finer

Solomon Maimon

22

CHAPTER

:

III.

Private Education and Independent Study.

IN

sixth year my father began to read the Bible with " In the beginning God created the heaven and

my

me.

Here

the earth."

I

my

interrupted

and asked,

father,

"

"

But, papa, who created God ? " God was not created by any one," replied

"

He

existed from

"

Did he

exist ten years

"

O

my

yes,"

ago ?" "

father said,

years ago." "

Then

my

father

;

all eternity."

perhaps,"

I

He

I

asked again.

existed even a

"

continued,

God

is

hundred

already a

thousand years old ?" " Silence

"

some "

!

God was

" But," I insisted,

eternal."

He

must surely have been born

at

time."

You

little

fool," said

my

" father,

No

!

He

was

for

ever and ever and ever."

With

this

"

thought that I

answer

I

was not indeed

Surely papa must

know

must therefore be content."

satisfied;

better than

I,

but

I

and with

An mode

This youth,

when

Autobiography.

of representation

the understanding

the imagination

very natural in early

is

undeveloped, while

is still

The understanding

bloom.

in full

is

23

seeks merely to grasp, the imagination to grasp

That

is

to

understanding seeks to

say, the

of an

origin

object

round.*

make

the

conceivable, without considering,

whether the object, whose origin

by us or

actually represented

all

known, can also be

is

The

not.

imagination, on

the other hand, seeks to gather into a complete image

something, the origin of which for

example, an

to us

is

infinite series of

unknown.

Thus,

numbers, which pro-

gresses according to a definite law,

for

is

the under-

standing an object, to which by this law definite qualities are attached,

and an object

just as

good

as a finite series,

which progresses according to the same law. For the imagination, on the other hand, the latter indeed is an object

;

but not the former, because

it

cannot grasp the

former as a completed whole.

A

long time afterwards,

this consideration

expressed in

when

suggested to

an essay that

and which, though

still

was staying

me

in Breslau,

a thought, which I

I laid before Professor Garve,

time I knew nothing of the

at the

Kantian philosophy,

I

constitutes

its

foundation.

explained this somewhat in the following way

metaphysicians necessarily

*

The

original runs

:

fall

into

:

I

The

self-contradiction.

" Der Verstand sucht bloss zu fassen, die

Einbildungskraft aber zu umfassen."

Tr>

Solomon Maimon:

24

who in According to the confession of Leibnitz himself, the with Archimedes of this appeals to the experiment lever,

Law

the

of Sufficient Reason or Causality

Now,

principle of experience.

experience everything

is

it

is

a

quite true that in

is

found to have a cause

but for

;

the very reason, that every thing has a cause, nothing

can be met with in experience which is,

a cause which has no cause to

the metaphysicians infer first

cause

from

& first cause, that

is

How

itself.

this

then can

law the existence of a

?

Afterwards

developed in

I

found

this

objection

more

the Kantian philosophy, where

that the Category of Cause, or the

particularly it is

shown

form of hypothetical

judgments used in reference to the objects of nature, by which their relation to one another is determined a priori,

can be applied only to objects of experience

through an a priori schema.

The

first

cause,

which

implies a complete infinite series of causes,

and therefore

in fact a contradiction, since the infinite

can never be

complete,

is

not an object of the understanding, but an

idea of reason, or, according to

my

theory, a fiction of

the imagination, which, not content with the mere know-

ledge of the law, seeks to gather the multiplicity, which is

subject to the law, into an image, though in opposition

to the law

On

itself.

another occasion

Jacob and Esau

;

and

I

read in the Bible the story of

in this

connection

the passage from the Talmud, where

my father quoted

it is

" said,

Jacob

An

Autobiography.

and Esau divided between them

the blessings of the

all

Esau chose the blessings of

world.

the contrary, those of the future

25

this

life

blessings."

On

this

said

I

Jacob should not have been a fool

have chosen the blessings of

brought

The

me

indignation,

he should rather Unfortunately "

rascal

who was

Prince Radzivil,

neighbourhood of our daughter who

young

with ;

and a box on

!

my

doubt, but

to silence at least.

came one day with

chase,

claim to tem-

This did not of course remove

the ear. it

all

this world."

"You ungodly

I got for answer,

Jacob, on

and since we are

;

descended from Jacob, we must give up poral "

life,

his

a great lover of the

whole court

village.

to

hunt in the

the party was his

Among

The

afterwards married Prince Rawuzki.

princess, in order to enjoy rest at noon, betook

herself with the ladies of her court, the servants in waiting

and the sitting

at

where as a boy

lackeys, to the very room,

behind the stove.

I

I

was

was struck with astonishment

the magnificence and splendour of the court, gazed

with rapture at the beauty of the persons and at the dresses with their trimmings of gold

could not

came

satisfy

just as I

was out of myself with

into the words,

me, and of our

at the

faith,

my

"

and

silver lace

eyes with the sight.

O how

same time

beautiful

" !

to confirm

he whispered into

joy,

my

My

;

I

father

and had broken

In order to calm

me

in the principles

" ear,

Little fool, in

the other world the dukselvtill kindle \he pezsure for us,"

which means, In the future c

life

the princess will kindle

Solomon Maimon:

26

No

the stove for us.

sort of feel-

one can conceive the

On

in me. ing which this statement produced

hand, I

future happiness

doomed I

;

pity for the

time

the one

believed my father, and was very glad about this but I felt at the same in store for us

poor princess

who was going

On the

to such a degrading service.

could not get

into

it

my

be

to

other hand,

head, that this beautiful rich

dress should ever make a fire princess in this splendid I was thrown into the greatest perplexity for a

poor Jew.

on the of

my I

subject,

till

some game drove

head.

had from childhood a great True,

drawing.

I

had

charcoal.

me

I

forth.

and made an

still

all

I

felt

them with a

bit of

this

fables, in

same time painter ? rabbi.

in

You

skill in this,

these words,

"

but rebuked

You want

are to study the

He who

which

play their part in the fables

the figures with the greatest exactness.

my

chalk or

inclination

were represented in such woodcuts.

admired indeed

title-

of foliage, birds

great pleasure in these woodcuts,

effort to imitate

who

talent for

found on the

What however strengthened more was a Hebrew book of

the personages

animals

but

art,

and

house never a

father's

Hebrew books woodcuts

page of some

and so

inclination

my

in

chance of seeing a work of

in

these thoughts out

to

the

I copied

My me

father at the

become a

Talmud, and become a

understands the Talmud, understands

everything."

This desire and faculty for painting went with

me

so

An far,

that

when my

27

Autobiography.

had

father

there was a manor-house with

settled in

some

H

,

where

beautifully tapestried

rooms, which were constantly unoccupied because the landlord resided elsewhere, and very seldom visited the

away from home whenever I could, I was found once tapestries.

place, I used to steal to

copy the

figures

on the

in mid-winter half-frozen, standing before the wall, hold-

hand

ing the paper in one

(for there

was no furniture

in

and with the other hand copying the the wall. Yet I judge of myself at present,

this apartment),

figures off

had kept to it, I should have become a great, but not an exact, painter, that is to say, I sketched with that, if I

ease the

main

patience to

My

He

it

had

father

books.

features of a picture, but

work

in

his study a

had forbidden

but the Talmud.

took advantage

Under

me

cupboard containing

indeed to read any books

This, however, was of

was occupied the most of I

had not the

out in detail.

of

his time with

no

avail

household

cupboard and glanced over

all

was, that, as I had already a

fair

made

subjects of the

this result

he

a raid upon the

the books.

The

result

knowledge of Hebrew,

found more pleasure in some of these books than

And

as

opportunity thus afforded.

the

the impulse of curiosity I

Talmud.

:

affairs,

was surely

natural.

I

in the

Take the

Talmud, which, with the exception of

those relating to jurisprudence, are dry and mostly unintelligible to

tion, of

a child

the laws of sacrifice, of purifica-

forbidden meats, of

feasts,

and so

forth

in

which

Solomon

28

Maimon :

the oddest rabbinical conceits are elaborated through

many volumes

with the finest dialectic, and the most

absurd questions are discussed with the highest of intellectual power

may

how many

for example,

;

efforts

white hairs

a red cow have, and yet remain a red cow

;

what

sorts of scabs require this or that sort of purification

whether a louse or a the sin

first

flea

may be

;

on the Sabbath,

being allowed, while the second

is

a deadly

whether the slaughter of an animal ought to be

;

executed at the neck or the put on that

killed

his shirt or his

hose

the brother of a

is,

tail

;

first

whether the highpriest whether the Jabam,

;

man who

died childless, being

required by law to marry the widow, obligation

if

he

falls

satis est !

Ohejam

even to disgust,

sticks in the mire.

these glorious disputations,

to

an instructive and agreeable manner, with a

knowledge of the world's into nature

and

relieved from his

young people and forced on them with history, in which natural events are

which are served up

related in

off a roof

Compare

is

is

structure,

by which the outlook

widened, and the vast whole

a well-ordered system; surely

my

is

brought into

preference will be

justified.

The most

valuable books in the collection were four.

There was a Hebrew chronicle under the

David*

*

That

xxiii. 5

;

title

of Zemach

written by a sensible chief rabbi in Prague,

is,

The Branch

xxxiii. 15

;

(or Offspring) of

Isaiah

xi. i.

Trans.

David.

See Jeremiah

An

29

Autobiography.

He

named Rabbi David Cans.

was also the author of

the astronomical book spoken of in the sequel, and he

had had the honour of being acquainted with Tycho Brahe, and of making astronomical observations with

him

in the Observatory at

There were

Copenhagen.

besides, a Josephus, which was evidently garbled, and a

But

History of the Persecutions of the Jews in Spain.

what attracted In this

work. I

me most

powerfully was an astronomical work a new world was opened to me, and

gave myself up to the study with the greatest diligence.

Think of a tion,

child about seven years of age, in

my

posi-

with an astronomical work thrown in his way, and

exciting his interest.

I

had never seen or heard anything

elements of mathematics, and

of the

first

to give

me any direction that to my father

to say,

sity in the matter

How

I

:

for

dared not even

had no one

I

it is

let

be known, and, apart from

not in a position to give ject.

in the study

must the

me

spirit

needless

my

curio-

he was

that,

any information on the sub-

of a child, thirsting for know-

ledge, have been inflamed by such a discovery

This

!

the result will show.

As

I

was

still

house were few,

a child, and the beds in I

was allowed

my

to sleep with

father's

my

old

grandmother, whose bed stood in the above-mentioned study.

As

I

was obliged during the day to occupy my-

self solely with the study of the

Talmud, and durst not

take another book in

I

to

my

my

hand,

astronomical inquiries.

devoted the evenings Accordingly after

my

Solomon

30

Maimon :

grandmother had gone to bed, the

fire,

made

My

astronomical book.

me, because in

bed

;

but

continued

study

till

the

fire

was burnt

some

out.

evenings, I

to the description of the celestial sphere

and

its

came

imagin-

for the explanation of astronomical

designed

phenomena.

beloved

for the old lady to lie alone

After I had carried this on for

ary circles,

my

did not trouble myself about that, and

I

my

wood on

put some fresh

grandmother indeed scolded

was too cold

it

I

cupboard, and took out

for the

This was represented in the book by a

single figure, in connection with

which the author gave

the reader the good advice, that, since the manifold circles

by

could not be represented in a plane figure except

straight lines,

them more

he should,

clearly intelligible,

ordinary globe

or

for the sake of rendering

make

himself either an

for

an armillary sphere.

I

therefore

formed the resolution to make such a sphere out of twisted rods ; and after I had finished this work, I was in a position to understand the

had

to take care lest

had been occupied,

I

my

whole book.

always hid

my

a corner behind the cupboard before

My

grandmother,

now and then

lifted

who had on

my

I

how

I

armillary sphere in I

went to bed. several

observed that I was wholly absorbed in

circles

But as

father should find out

my

eyes to look at a

formed of twisted rods

laid

into the greatest consternation

occasions

reading, but

number of

on one another,

over the matter;

fell

she

believed nothing less than that her grandson had lost his

An She did not

wits.

and point out instrument was

meaning of

delay, therefore, to. tell

He

kept.

Kadvr* "

soon guessed what was the

What does

I

then explained to

it

When is this ?

I

came, he asked me,

"

I replied.

"

mean

?

"

he asked.

him the use of

the purpose of making the celestial

My

gible.

had no all

father,

Accordingly he took the sphere in his

this.

plaything

It is a

my

him the place where the magical

to

hand, and sent for me. " What sort of "

31

Autobiography.

father,

who was

a

all

the circles for

phenomena

intelli-

good rabbi indeed, but

special talent for science, could not

comprehend

endeavoured to make comprehensible.

that I

was especially

puzzled,

by

the

comparison

of

He my

armillary sphere with the figure in the book, to under-

stand

how

out of straight lines circles should be evolved

but one thing he could business.

He

his

beyond the Talmud

command ;

but

still

to

he

was sure of

it is

true,

;

my

because

I

meddle with nothing felt

a secret pleasure,

young son, without a guide or previous training,

had been able by himself science.

that I

therefore scolded me,

had transgressed

that his

see,

And

to master

with this the

*

affair

The Hebrew word

an entire work of

came

to an end.

for a globe.

Solomon Maimon:

22

CHAPTER Jewish Schools

The Joy

IV.

of being released from

them causes a

stiff

foot.

Mv brother My brother,

Joseph and I were sent to Mir to school. who was about twelve years old, was put to

board with a schoolmaster of some repute

by name

This

Jossel.

man was

" the scourge of people,

"

God

;

for the slightest

frequently tore off their ears,

When

ever else

came

task,

in his

the

till

and not

in-

or beat their eyes out.

came

to him,

and drove them with

out of the house back to their respect of persons.

young

and

he struck them with stones or what-

to hand,

either blockheads or

them

offence,

the parents of these unfortunates

brought him to

all

he treated those

charge with unheard of cruelty, flogged

blood came, even

at that time,

the terror of

own

his stick

dwellings, without any

became

All under his discipline

good

scholars.

I,

who was then

only seven years old, was sent to another schoolmaster.

An

anecdote

I

must here

one side great brotherly

relate,

love,

which shows on the

and on the other may be

viewed as expressing the condition of a child's mind, thac sways

between the hope of lightening an

the fear of increasing

it.

One day

as I

evil,

came from

and

school,

An eyes were

my

Autobiography.

red with weeping, for which there was

all

My

doubtless good cause.

At

asked the reason. answering not

me

tell

;

33,

but at

brother observed

first I

showed some "

last I said,

I

to read

him however not

him a lesson on the to

do

it,

hesitation in

brother understood

very well, was extremely indignant at

was going

and

weep because we dare

My

tales out of school."

this,

because in

teacher would take his revenge on

my teacher, and

subject. all

me

I

begged

probability the

for telling tales

out of school. I

must now say something

Jewish schools in general.

of the condition of the

The

school

commonly a scattered, some is

smoky hut, and the children are on benches, some on the bare earth. The master, in a dirty blouse sitting on the table, holds between his knees small

a bowl, in which he grinds tobacco into snuff with a huge pestle like the club of Hercules, while at the

he wields in

his authority.

own

his

corner,

and

despotically as

quite as breakfast,

The

same time

ushers give lessons, each

rule those

under

the master

lunch, and other food sent

their

himself.

charge

Of

the

to the school for

the children, these gentlemen keep the largest share for

themselves.

nothing

on the

at all

Sometimes even the poor youngsters get ; and yet they dare not make any complaint

subject,

if

they will not expose themselves to the

vengeance of these tyrants.

Here the children

are im-

prisoned from morning to night, and have not an hour

Maimon

Solomon

34

to themselves, except

:

on Friday and a half-holiday

at

Newmoon.

the

As

far as

at least

is

study

concerned, the reading of

any progress made. school at

On

pretty regularly learned.

is

with the mastery of the

Hebrew

the other hand,

very seldom

Hebrew language Grammar is not

is

in the

treated

but has to be learnt ex usu, by translation

all,

much

of the Holy Scriptures, very

as the ordinary

man

grammar of his mother-tongue by Moreover there is no dictionary of

learns imperfectly the social intercourse.

the

Hebrew

language.

The

children therefore begin at

This

once with the explanation of the Bible. into as

many

is

divided

sections as there are weeks in the year, in

order that the Books of Moses, which are read in the

synagogues every Saturday,

may be

read through in a

Accordingly every week some verses from the

year.

beginning of the section proper to the week are explained

and that with every possible grammatical Nor can it well be otherwise. For the Hebrew

in school,

blunder.

must be explained by means of the mother-tongue. the mother-tongue of the Polish Jews defects

and grammatical inaccuracies

of course therefore also the learned by pupil

its

thus

Hebrew

;

is

and

as

little

of

as a matter

language, which

means, must be of the same stamp.

acquires just

But

itself full

knowledge

is

The of the

language, as of the contents, of the Bible.

In addition to sorts

of

this the

Talmudists have fastened

extraordinary conceits

on

the

Bible.

all

The

An

Autobiography.

35

ignorant teacher believes with confidence, that the Bible

cannot these

in reality

have any other meaning than that which

expositions

ascribe

to

it;

and the pupil must

follow his teacher's faith, so that the right understanding

of words necessarily becomes first

Book

of

Moses

it

is

lost.

said,

to his brother Esau, etc."

"Jacob

Now,

pleased to give out, that these

For example,

in the

sent messengers

the Talmudists were

messengers were angels.

For though the word Malachim

in

Hebrew denotes

messengerias well as angels, these marvel-mongers preferred the second signification, because the

The

nothing marvellous. belief firm

and

fast, that

pupil

first

therefore

contains

holds

the

Malachim denotes nothing but

angels; and the natural meaning of messengers

is

for

him wholly lost. A correct knowledge of the Hebrew language and a sound exegesis can be attained only gradually by independent study and by reading grammars

and

critical

commentaries on the Bible,

Rabbi David Kimchi very few rabbis

make

* and

Aben Esra

;

like

those of

but of these

use.

* This rabbi The belonged to a family of eminent linguists. father, Joseph Kimchi, was one of the numerous Jews who were

obliged to flee from Spain to escape the cruel persecutions of the Mohades about the middle of the twelfth century. He left two

who both followed his favourite studies. The elder, Moses, has the credit of having educated his younger and more illustrious brother, David, whose Hebrew grammar and dictionary continued sons

in general use

among

scholars for centuries.

Kimchi

is

said to

have been powerfully influenced, not only by Maimonides, but also

Solomon Maimon:

36

As the children

doomed

are

such an infernal school,

it

in the

may be

bloom of youth

easily

to

imagined with

what joy and rapture they look forward to their release. that is, my brother and I, were taken home to the

We,

great feasts

and

;

was on a

it

that trip of this sort,

the

in relation to me was following incident happened, which My mother came once before Whitsuntide very critical.

to the

town where we were

at school, in order to pur-

She then

chase sundry articles required for the house.

home

took us

The

with her.

and

release from school,

the sight of the beauty of nature which at this season displays

we

fell

not

far

best attire, threw us into such ecstasy, that

its

all sorts

upon

from home,

of wanton fancies.

my

and ran forward on

When we

were

brother sprang out of the carriage,

foot.

I

was going

to imitate his

daring leap, but unfortunately had not sufficient strength. I fell

down

my

that

therefore with violence

legs

came between

on the

the wheels, and one of these

which was thereby pitiably

passed over

my

crushed.

was carried home half-dead.

I

left

became cramped, and

A

leg,

I

and graduated

acquired his medical

My

was wholly unable to move

Jewish doctor was consulted,

regularly studied

carriage, so

who had

foot it.

not indeed

at a university, but

had

knowledge merely by serving with

by Aben Esra, who preceded him by nearly a century, and who was one of the most learned scholars, as well as one of the most versatile authors, of his time. vol.

ii.,

pp. 419-423

;

and

(Jost's Gescliichte des

vol. Hi., pp. 30-31).

Judenthums,

Trans,

An

37

Autobiography.

a physician and reading some medical books in the Polish language, who was nevertheless a very good

and

practical physician,

He

said

that

effected

present he was

at

the nearest

medicines,

many

successful cures.

no

provided with

apothecary's shop

was about

and consequently he could prethe ordinary method, but that mean-

twenty miles* distant, scribe nothing in

while a simple domestic remedy might be applied. to kill a

remedy was, foot

;

relief.

result,

The

gave more

it

some weeks

and by degrees it

cramped

would not be

I

I

was able to use the

completely recovered.

at all amiss,

medical

if

men

attention to such domestic remedies, which

are used with

good

results in districts

where there are no

regular physicians or apothecaries' shops

even make special journeys with

know many

a case of this sort,

explained away.

my

the

prescription was followed with the desired

so that after

I think

into

repeated several times, was to give certain

this,

foot again,

dog and thrust

The

this

;

end

they might in

This however in passing.

is,

I

I return to

story.

*That

view.

which can be in nowise

about 100 English miles.

Trans.

Solomon

38

Maimon

CHAPTER My

Family

MY

is

:

V.

driven into Misery, and an old Servant loses by his Burial. great Faithfulness a Christian

mentioned,

traded with

Konigsberg in Prussia, had once shipped

in a vessel of

who,

father,

as

already

and herrings which he came home and was

Prince Radzivil's some barrels of

he had bought

there.

When

salt

going to fetch his goods, the agent, Schachna, absolutely refused to the

him take them.

father then

My

it

;

but the agent tore

into the

My

fire.

it

father

out of his hands, and

found himself therefore

compelled to carry on a long and costly

had

to delay

make

showed

of lading, which he had got on the shipment of

bill

the goods

threw

let

till

the following year,

a journey to Konigsberg.

certificate

suit,

which he

when he would again Here he obtained a

from the custom-house, showing that he had

shipped the said goods in a vessel of Prince Radzivil's

On

under the direction of Herr Schachna. cate the agent was

found

my

it

summoned

convenient not to

In spite of

this,

this certifi-

the court,

make an appearance

father gained the suit in the

instances.

before

first,

;

but

and

second, and third

however, as a consequence

of the wretched administration of justice in Poland at

An the time, decision,

father

my

Autobiography.

had no power

and therefore from

39 to

execute this

this successful suit

he did

not even recover the costs.

To

was added the further

this

result, that

by

this suit

he made Herr Schachna an enemy who persecuted him

now

This the cunning scoundrel

in every possible way.

could accomplish very

well,

as by all sorts of intrigues

he had been appointed by Prince Radzivil steward of his estates situated in the district of Mir.

therefore

on

my

father's

He

resolved

and only waited

ruin,

all

for a

convenient opportunity to carry out his revenge.

This he found soon

named

after his

;

and indeed a Jew, who was

farm Schwersen, and was known as the

biggest scoundrel in the whole neighbourhood, offered

him a hand.

This fellow was an ignoramus, did not

even understand the Jewish language, and made use therefore of Russian.

He

occupied himself mainly in

examining the farms in the neighbourhood, and he

how

knew

most lucrative among them a higher rent and bribing the steward. With-

to get possession of the

by offering

out troubling himself in the least about the laws of the

Chazakah* he drove the old

from

their

possessions, and enriched himself by this means. thus lived in wealth and fortune, and in this

He

legal farmers

state

reached an advanced age.

The

scoundrel had already for a long time had his eye

*

See above,

p. 14.

Trans.

Solomon

40

on my

grandfather's

Maimon

farm,

favourable opportunity and

possession of

Jacob,

who

it

himself.

:

and waited merely

for

a plausible pretext to

Unfortunately

my

a

get

granduncle

lived in another village belonging to

my

had been obliged to become a debtor of the scoundrel to the amount of about fifty rix-dollars. grandfather's farm,

As he could not was due,

clear off the debt at the time

his creditor

came with some

manor, and threatened

my

when

it

servants of the

to seize the cauldron, in

granduncle's whole wealth consisted.

which

In conster-

nation he loaded a waggon secretly with the cauldron,

drove with letting

all

haste to

my

grandfather's, and, without

any of us know, hid it in the adjoining marsh His creditor, however, who followed

behind the house.

on

his heels,

came

to

my

and made search

grandfather's,

all over,

but could find the cauldron nowhere.

at

unsuccessful

this

against

my

his success,

stroke,

Irritated

and breathing vengeance

grandfather who, he believed, had prevented

he rode

to the town, carried to the steward

an imposing present, and offered

for

my

grandfather's

farm double the rent, besides an annual voluntary present to the steward.

This gentleman, joyous over such an ful of the disgrace

which

my

father,

offer,

and mind-

a Jew, had brought

upon him, a Polish noble, by the above-mentioned suit, made on the spot a contract with the scoundrel, by which he not only gave over pertaining to

it

to

him

this

farm with

even before the end of

my

all

the rights

grandfather's

An lease,

41

Autobiography.

but also robbed

my

grandfather of

all

he had,

and shared the

his barns full of grain, his cattle, etc.,

plunder with the new farmer.

My

grandfather was therefore obliged with his whole

family to quit his

in

dwelling-place

mid-winter,

and,

without knowing where he should settle again, to wander

Our departure from

about from place to place. place was very

lamented our years,

my

named

affecting.

fate.

An

old

and

who had

Gabriel,

faithful servant of eighty

carried in his

arms even

grandfather as a child, insisted on going with us.

Representations were

made

to

him on the

season, our unfortunate situation,

it

was

of

no

avail.

He

severity of the

and the uncertainty

which we ourselves were placed as

But

this

The whole neighbourhood

in

to our future destiny.

placed himself on the road

before the gate, by which our waggons

had

to pass,

and

lamented so long that we were obliged to take him up.

He

did not however travel with us long

:

his

advanced

and the severe season gave stroke. He died when we had

age, his grief over our misery,

him soon the

finishing

gone scarcely two or three miles ; and as no Catholic or Russian community would allow him burial in their

he was a Prussian and a Lutheran

churchyard

was buried

at

our expense in the open

field.

he

Solomon Maimon;

42

CHAPTER New Abode, new

WE

VI.

The

Misery

Talmudist.

in the country, like the

wandered about therefore

without knowing

Israelites in the wilderness of Arabia,

where or when we should find a place of

we came

The one

to

family,

part

was already leased; but the landlord of the

Weary

my

his,

because he had

grandfather resolved to take a lease of this still

to be built, along with

tenances, and meanwhile, shift as well as

all

the place; but finished,

in his

he could.

we took

power

appur-

Accordingly

we were

The

other

to prevent our settlement in

was of no

it

its

the house was ready, to

till

up our quarters in a barn.

obliged to take

farmer did

to build a

still

of wandering in winter-time with a whole

house, which was

make

last

a village which belonged to two landlords.

other could not lease house.

At

rest;

avail.

The

possession, and began

to

building was

keep house.

Unfortunately however everything went backward here;

An

nothing would succeed. fortunes in

my

mother's

addition

illness.

temperament and disposed

came

to our mis-

Being of a very lively

to a life of activity, she

here the weariness of having nothing to do.

found

This, with

An

43

Autobiography.

her anxiety about the means of subsistence, threw her into a state of melancholy,

which developed

at last into

some

condition she remained for

insanity.

In

months.

Everything was tried for her benefit,

this

At

without success.

last

my

father hit

but

upon the idea of

taking her to a celebrated doctor at Novogrod,

who made

a specialty of curing mental disorders.

The method unknown

to

of cure employed by this specialist

me, because

I

was

at the

time too young to

wish or be able to institute inquiries on the subject so

much

my

is

;

but

I can declare with certainty, that in the case of

mother, as well as most of his patients afflicted with

same malady, the treatment was followed with success. My mother returned home fresh and healthy, and from

the

had an attack of the same

that time she never

Immediately about

after this I

was sent to school

from our abode, and here

fifteen miles

The

study the Talmud.

study of the

chief object of a learned education

Riches, bodily advantages, and

sort.

at Iwenez, I

began

Talmud

among our

talents

is

to

the

people.

of every kind

have indeed in their eyes a certain worth, and are

esteemed

in

proportion

;

but

nothing stands

the

first

claim upon

the community. of

any age or rank,

respectfully, to him.

all offices

If

is

has

and positions of honour

he enters an assembly,

in

he may be

every one rises before him most

and the most honourable place

He

among

He

them above the dignity of a good Talmudist.

is

assigned

director of the conscience, lawgiver

and

Solomon Maimon:

44 judge of the

He, who does not meet

common man.

such a scholar with

sufficient respect,

the judgment of the Talmudists,

The common man dare not undertaking,

if,

damned

enter

upon

judgment of the

in the

is,

according to to all eternity.

the most trivial

scholar,

not

it is

Religious usages, allowed and for

according to law.

bidden meats, marriage and divorce are determined not only by the rabbinical laws which have already accumulated to an

enormous mass, but

by special rabbinical judgments which profess to deduce all special cases from the general laws.

A

man, who

fessional

to get a

wealthy merchant, farmer or pro-

has a daughter, does everything in

good Talmudist

his

power

As

far as

be

as deformed, diseased,

will

still

and ignorant

phoenix

agreement is

he

future

obliged, at the be-

further obliged to provide her clothing,

and lodging,

eight years after their marriage,

on the dowry

may

The

and besides the dowry

;

husband with food,

pense.

is

may

pay to the parents of the youth a sum fixed by

daughter, he

law

son-in-law.

as possible,

have the advantage over others.

trothal, to

interest

for his

other matters are concerned, the scholar

father-in-law of such a

previous

also

is

for

his

and her

for

six

or

during which time the

paid, so that the learned son-in-

continue his studies at his father-in-law's exAfter this period he receives the dowry in hand,

and then he

is

either

promoted to some learned

or he spends his whole

life

in learned leisure.

case the wife undertakes the

office,

In either

management of the house-

An

Autobiography.

hold and the conduct of business only in return for

all

her

;

45

and she

is

content

if

she becomes in some

toils

measure a partaker of her husband's fame and future blessedness.

The

study of

the

Talmud

is

is

composed

dialects; there

and

is

even

There

Latin.

is

on

of the

of various Oriental languages

many a word no

in

dictionary, in

it

as

just

The language

irregularly as that of the Bible.

Talmud

carried

and

from Greek

which you can

turn up the expressions and phrases rnet with in the

Talmud ;

and, what

is

still

pointed, you cannot even

how such

therefore, like that of the Bible,

and

through frequent translation; first stage in the study of the

When

this

not

of the

learned only

constitutes the

Talmud.

some time

in

by the teacher, he goes on to the independent

reading or explanation of the Talmud.

The

teacher

him a limited portion of the Talmud, containing

gives

within tion,

is

the pupil has been directed for

translation

is

words, that are

The language

not pure Hebrew, are to be read.

Talmud,

Talmud

worse, as the tell

itself

a connected argument, as a task in exposi-

which he must perform within a fixed time.

particular

expressions and forms

the passage must either be

The

of speech occurring in

known by the pupil from his who here takes the place

former lessons, or the teacher, of a dictionary, explains

and the

them

to him.

But the tenor

entire connection of the prescribed passage the

Solomon Maimon:

46

and this constirequired to bring out himself;

is

pupil

tutes the second stage in the study of the

Two

Talmud.

commentaries, which are commonly printed along

with the text, serve as the chief guides at this point.

author of the one

The

Rabbi Solomon Isaac,* a man

is

gifted with grammatical

and

critical

of lan-

knowledge

and thorough Talmudic insight, guage, with extensive and with an uncommon precision of style. The other is

known by

the

title

work of several

A number

of Tosaphoth (Additions), and Its origin

rabbis.

is

is

the

very remarkable.

of the most famous rabbis agreed to study the

company. For this purpose each selected a separate portion, which he studied by himself till he believed that he had fully comprehended it, and retained

Talmud

it

in

in

to study the

of

its

Afterwards

memory.

parts.

Talmud

in

As soon

all

company

as the

thoroughly explained,

the rabbis met,

first

and

and began

according to the order part

settled

had been read

out,

to

the

according

Talmudic Logic, one of the rabbis produced, from the part of the

anything

Talmud

that

with which he was most familiar,

appeared

to

contradict

this

passage.

Another then adduced, from the part which he had

made thoroughly * as

Solomon ben

he

is

his

own, a passage which was able to

he is more correctly named, or Raschi, was an eminent Talmudic scholar of Troyes in

Isaac, as

also called,

the latter half of the eleventh century. It was his son-in-law, Meir, and the three sons of Meir, who may be said to have begun the Tosaphoth, referred to in the text.

Trans,

An remove

this contradiction

some

or

47

Autobiography.

qualification

by means of some

distinction

the

preceding

in

unexpressed

Sometimes the removal of such a contradiction

passage.

occasioned another, which a third rabbi disclosed, and a fourth laboured to remove,

plained harmoniously by It

may

is

required to

easily

till

the

all,

reduce the Talmud to

for the

geneous work, turns

up

perfectly clear.

be imagined, what a high degree of subtlety first

which correct inferences may be drawn

method;

passage was ex-

first

and made

in

Talmud

is

principles,

after

from

an uniform

a voluminous and hetero-

which even the same subject often

in different passages,

where

it

is

explained in

different ways.

commen-

Besides these two there are several other taries

which

corrections rabbi,

if

treat the subject

on the two

he possesses

and even make

further,

just mentioned.

Indeed, every

sufficient acuteness, is to

be viewed

commentary on the Talmud. But the highest of the mind is required to prepare a selection from

as a living effort

the

Talmud

or a code of the laws deducible from

This implies not only acuteness, but also a highest degree systematic.

doubtedly deserves the his code,

The

first

mind

it.

in the

Herein our Maimonides unrank, as

may be

seen from

Jad Hachazekah.

final stage in the study of the

disputation.

Talmud

It consists in eternally disputing

book, without end or aim.

is

about the

Subtlety, loquacity,

pertinence here carry the day.

that of

and im-

This sort of study was

Solomon

48

formerly very in

common

in the Jewish high schools

our times along with the schools

to decay.

It

is

some

it

;

* but

has also fallen

in-

a kind of Talmudic scepticism, and

utterly incompatible with

to

Maimon :

any systematic study directed

end.

*As it was at one time throughout all Christendom, and probably under every civilisation at a certain stage of its history. Trans.

An

CHAPTER Joy endureth but a

AFTER turn to

this digression

my

story.

and

He

to give

My

gave

in charge to

me

I

charge to a

in

was to

visit

me

order that he might examine tion I punctually followed

continue long

;

me

a letter to the

a relation of ours, re-

an able teacher,

my common

attention to the progress of

however

master, and told

while.

father gave

who was

me

to give

some

me

little

on the study of the Talmud I reI was sent to

chief rabbi of this place,

him

VII.

As already mentioned,

school at Iwenez.

questing

49

Autobiography.

for at

to dispute about

my

;

studies.

school-

him every Sabbath

in

This injunc-

himself.

but the arrangement did not

one of these examinations lessons

and suggest

I

began

difficulties,

when, without replying to them, the chief rabbi asked

me

if I

had stated these

"

Of course,"

"

And

"

difficulties to

my

teacher also.

I replied.

what did he say

?

Nothing to the point,"

"

asked the chief rabbi.

I replied,

joined silence on me, and said,

'

A

"

youngster must not

be too inquisitive; he must see to understands his lesson, teacher with questions.'

"

except that he en-

it

merely that he

but must not overwhelm his

Maimon:

Solomon

50

"Ah

"your teacher

said the chief rabbi,

!"

we must make a change.

gether too easy,

I

will

you instruction myself. friendship, and I hope that your to say against

it

do

is

I will give

merely out of

it

father will have as

The

as your former teacher.

little

which

fee

be given to

will

your father pays for your education,

alto-

your teacher without deduction."

In

this

way

struck out a

I got the chief rabbi for

way of

lessons repeated

till

own

his

a teacher.

No

with me.

they are impressed

weekly

on the memory,

no tasks which the pupil is obliged to perform self, and in which the course of his thoughts

little

to

His method distinguished

me

presence,

plained to

mind

so

main

my

much

as

very

subject.

all this.

He made

Talmud ex

tempore in

from

me on

the subject, ex-

was necessary to

and by means

attention

is

do with the main

itself

conversed with

in activity,

turned

all

me

him-

figure of

explain something from the

his

for

word or a

often arrested for the sake of a single

speech, which has

He

of questions

away from

all

set

my own

and answers

side-issues to the

subject, so that in a short time I passed through

the three above-mentioned stages in the study of the

Talmud.

himself with

whom the chief rabbi gave an account me and of my progress, went beside He returned his warmest thanks to joy.

this excellent

man

My

father, to

of his plan with

with

me

for putting himself to so

much

trouble

out of mere friendship, and that notwithstand-

An

Autobiography.

ing his delicate state of health, for he

But

this joy did not

last

long

;

51

was consumptive.

before a half year was

ended, the chief rabbi had to betake himself to his fathers,

and

I

was

a sheep without a shepherd.

left like

This was announced to fetched

me home.

which

had been sent

I

six miles

who came and

father,

H

Not, however, to

,

from

to school, but to Mohilna, about

H

from

my

,

whether

my

father

had mean-

This new change of abode had taken

while removed.

place in the following way.

Mohilna

is

a small hamlet in the territory of Prince

Radzivil four miles from situation

Nesvij,

of this place

Niemen on one

side,

is excellent. Having the river and on the other a large quantity

of the best timber for ships, trade

and

it

is

adapted equally for

Moreover the

for shipbuilding.

self possesses great fertility

and amenity.

district in

These

or arendant of the place,

whose family

for

it-

facts

The

could not escape the attention of the Prince.

mer

The

residence.

his

far-

some

generations had been in possession of this lucrative farm,

and had become

rich

by means of the shipbuilding

and the numerous fine products of the

district,

trade,

took

all

possible pains to prevent these great advantages from

being observed, in order that he might be able to enjoy

But

them alone without being

disturbed.

once that the prince was

travelling through the place,

and was so taken with

make a town

of

it.

its

He

it

happened

beauty, that he resolved to

sketched a plan for

this,

and

Solomon

52

made an announcement Slabode ; that in the place,

to

be

free

is,

Maimon : that

the place was to be a

to settle every one was to be at liberty

and drive any kind of

from

all

taxes for the

trade,

first six

and was even For a

years.

long time, however, this plan was never carried out, owing

on the

to all sorts of intrigues

went so

far as

part of the arendant,

who

even to bribe the advisers of the prince to

turn his attention away from the subject.

My

H

father,

who saw

clearly that the miserable

farm of

could not support him and his family, and had

been obliged to remain there hitherto only from want of a better abode, rejoiced very

much

at the

because he hoped that Mohilna would

announcement,

offer

him a place

of refuge, especially as the arendant was a brother-in-law of

my

In

uncle.

this

connection he

made

a journey to

my grandfather, had a conversation with the arendant, and opened to him his proposal to settle in Mohilna with his consent. The arendant, who had the place with

feared that, on the

announcement of the

people would stream in from

all sides,

prince's wish,

and press him out

of his possession, was delighted that at least the settled there

by marriage.

was not a

He

stranger, but related to his family

therefore not only gave his consent to

the proposal, but even promised assistance.

Accordingly

my

my

father

father all possible

removed with

whole family to Mohilna, and had a small house for himself there

;

who

first

but

till

it

obliged once more to take up

his

built

was ready, the family were their quarters in a barn.

An The

whom

arendant, by

53

Autobiography. at first

we were

received in a

friendly manner, had unfortunately meanwhile changed his mind, and found that his fear of being pressed out of his possession

by strangers was wholly without ground,

inasmuch as already a considerable time had passed since the announcement of the prince's wish, and yet

nobody had presented himself besides my father. The prince, as a Polish chief and Voivode in Lithuania, was constantly burdened too

much

saw, to be able to think

on the carrying out of

himself; and

his

with State

affairs in

subordinates could be

bribes to frustrate the whole plan.

showed the arendant

that the

War-

his plan

induced by

These considerations

new-comer could not only

be spared, but was even a burden, inasmuch as he had

now

to share with another

possession alone. father,

and

possible.

He

to disturb

With

this

what he had before held in

sought therefore to

him

restrict

in his settlement, as

my

much

as

view he built for himself a splendid

house, and succeeded in obtaining a

command from

the prince, in accordance with which none of the new-

comers should enjoy the built a similar house.

compelled to waste his

rights of a

My

father

little

burgher

till

he had

saw himself therefore

fortune,

which was

indis-

pensably required for the new arrangements, wholly and solely

on

this useless building.

Solomon

54

Maimon:

CHAPTER The

on."

it

righteous putteth

MY

"The

discovered

is

father's condition

appearance, but so

A theft a la Rousseau, ungodly provideth, and the

the Teacher

knows more than

Pupil

which

VIII.

had thus

much

the

externally an

pear internally on that account.

My

a very sorry provision for the family.

was obliged to seek,

;

and

must confess

I

him, on the one hand, not a

little

Accordingly

nine years old

Talmud and

its

;

still,

joy, but,

educa-

gave

on the other hand,

could not only understand the

commentaries

delight in disputing

my

that in this connection I

was then indeed only about

I

I

my

in addition to his other duties,

much

vexation.

ap-

make only

a position as teacher, in which he carried on tion

it

mother, notwith-

standing her unwearied activity, was able to

father

improved

more doubtful did

about

it,

pleasure in triumphing over

correctly, but I

and

my

even took

in this I felt a childish

honest father,

whom

I

thereby threw into no small perplexity.

The arendant and my bours

;

that

is,

father lived together like neigh-

they envied and hated each other.

former looked on

my father

as a vagrant,

who had

The forced

himself upon him, and disturbed him in his undivided

An

Autobiography.

55

My

possession of the advantages of the place.

father

took the arendant for a wealthy blockhead, who, against the consent which he had

granted, which

my

father

might have dispensed with altogether and had sought merely from the love of peace, endeavoured in every

way

to restrict

him and

narrow his

to

rights, notwith-

standing the fact that he received actual advantages from

For from

his settlement.

this

time Mohilna had acquired

a sort of independence, by means of which the arendant

was spared many expenses and depreciations. There was also a small synagogue erected, and my father took the position of chief rabbi, preacher, and director of the

He

conscience, as he was the only scholar in the place.

lost, indeed, no opportunity of representing all this to the arendant, and making complaints of his conduct;

but unfortunately this was of I

theft

must take which

little

use.

opportunity of mentioning the only

this

I ever perpetrated in

my

life.

to the

house of the arendant, and played with his

ren.

Once, when

there,

it

being

summer and

busy out of doors, medicine -box

When

charming. great sorrow,

the people of the house

I spied in

which I

an open closet a neat

in

it,

it ;

of the children of the house. sire to carry off

seemed

to

me

the

to

appeared

opened

some money

little

child-

room and found no one

entered a

I

went

I often

box

I ;

I

for

all

little

me uncommonly found, to my very it

belonged to one

could not

resist the de-

but to take the

in the highest degree shameful.

money But

Solomon Maimon:

56

when

I

considered that the theft would be

easily discovered

shame

put the

money

it

went home with

I

The

fully.

I

took the box as

I

pocket.

if

all

out, full

the

was and thrust

and buried

it,

more

of fear and

it

my

in

it

very care-

and was

night following I could not sleep,

disquieted in conscience, especially on account of the I resolved, therefore, to take

money.

regard to the

The

fore.

box, I could not conquer myself

little

was a work of

art,

back; but

it

in :

it

the like of which I had never seen be-

next day I emptied the box of

slunk with them into the

waited for an opportunity

room

its

contents,

already mentioned, and

when nobody was

there.

I

was already engaged in smuggling the money into the closet

;

but I had so

little

skill in

doing

this

without

noise and with the necessary despatch, that I was caught in the act, I

and forced

to a confession of the

whole

was obliged to dig up again the valuable work of

theft. art,

must have cost about a quarter of a groschen, to return it to its owner, little Moses, and to hear myself it

called thief by the children of the house.

Another incident, which happened to comical issue, was the following.

been quartered

for

some time

me and had

in Mohilna,

and

obtained new mountings, they were allowed to old.

My

eldest brother Joseph

a

The Russians had

and

my

as they sell

the

cousin Beer

applied to Russian acquaintances of theirs, and received in a present

some

brass buttons, which, being considered

a fine decoration, they got sewed on to their hose instead

An

wooden buttons they had

of the

lighted with the decoration to furnish myself to

make

fair,

but

was deskill

was compelled

my

father,

and Beer should be required

that Joseph

me.

to share their buttons with

was extremely

diligence, I

I applied, therefore, to

use of force.

and demanded

I also

before.

but as I had not the

;

my own

by

57

Autobiography.

still

My

father,

who, indeed,

me

above every-

was fond of

thing, said that the buttons were, of course, the rightful

property of their owners, but that, as these had more

than they required

for their

own

wants,

it

was but

fair

me some of those that they did To my commendation and their confusion

that they should give

not require.

he added the passage of the Bible, " The ungodly provideth,

had

and the righteous putteth

it

on."*

This decision

to be carried out in spite of the protest of Joseph

and Beer; and brass buttons

on

I

had the pleasure of

my

also shining in

hose.

Joseph and Beer however could not get over

They

their loss.

complained loudly of the impious wrong which had

been done to them. of the

affair,

told

My

them

father,

who wished

to get rid

therefore, that, as the buttons

had

been already sewed on to Solomon's hose, they must not use force, but that,

*

if

they could get them back again by

This seems to be Job xxvii. 17, which in our Authorised Ver" He (a wicked man) may prepare it (raiment), but

sion runs

:

the just shall put it on." Maimon seems to render it from memory: " Der Gottlose schafft sich an, und der Fromme bekleidet sich

damit."

Trans.

E

Maimon

Solomon

58

stratagem, they were at liberty to

:

do

Both were

so.

They came

pleased with this decision.

to me, looked at

my buttons, and both at once exclaimed in astonishment, " Oh what is that we see ? Buttons sewed on to cloth !

hose with linen instead of

thread

and went

cessful stratagem.

I

off with joy over their suc-

ran after them, and

they should sew the buttons on again

me "

My

to scorn.

They must be

!

While they were speaking, they took

taken off at once." off all the buttons,

hemp

father said to

;

demanded

that

but they laughed

me

smiling at

this,

Since you are so credulous, and allow yourself to be

deceived, I cannot help you any longer

be wiser end.

I

With

in the future."

was obliged

buttons, and

to

videth,

had used

to

I

hope you

came

to content myself with

have often repeated to

by Joseph and Beer, the father

;

this the affair

my

biblical

advantage,

and the righteous putteth

it

my

an

wooden

mortification

passage,

which

"The ungodly on."

will

to

my pro-

An

Autobiography.

CHAPTER Love

Affairs

may be

IX.

and Matrimonial Proposals

A

used in Matchmaking

59

The Song of Solomon new Modus Lucrandi

Smallpox.

IN

my

youth

I

was very

and had

lively,

in

my

nature a

good deal that was agreeable. In my passions I was violent and impatient. Till about my eleventh year, as had the benefit of a very strict education, and was kept from all intercourse with women, I never traced any But an incident special inclination towards the fair sex. I

produced

A

in

me

a great change in this respect.

poor, but very pretty,

girl

about

taken into our house as a servant.

my own

age was

She charmed

me un-

commonly. Desires began to stir in me, which till this time I had never known. But in accordance with the rabbinical morals, I was obliged to keep

strict

on

my

guard against looking on the girl with attentive gaze, and still more against speaking with her, so that I was able only

now and then

It

to throw at her a stolen glance.

happened once however that the

women

of the

house were going to bathe, which by the usage of the country they are accustomed to do two or three times a

week.

By chance my

instinct

drove

me

without reflec-

Solomon Maimon:

60

where they bathed

tion towards the place

suddenly perceived

this beautiful girl,

and there

;

I

as she stepped out

of the steam-bath and plunged into the river flowing by.

At

had calmed down

ings

Talmudic

laws,

again, being mindful of the

wished to

I

my

After

a sort of rapture.

this sight I fell into

flee.

But

I

could not;

I

As

I

remained standing, as

if

dreaded however

might be surprised here,

lest I

rooted

obliged to return with a

became state

till

The The

married.

I

my

was

that time I this

marriage.

the arendant, had two sons and three

Our neighbour, daughters.

From

heavy was sometimes beside myself; and

restless,

continued

in the spot.

heart.

feelstrict

eldest daughter, Deborah,

second, Pessel, was about

was already

my

age

;

the

peasantry of the place professed to find even a certain

resemblance in our features, and therefore, in accordance with

the laws of probability, conjectured that there

all

would be a match between mutual

affection.

Rachel, had to legs.

leg

She

fall

But by

us.

and dislocated one of her

remained somewhat crooked.

have

me

able, but

;

formed also a

completely recovered, but the

herself, indeed,

me

We

luck the youngest daughter,

into a cellar

started a hunt after to

ill

The

arendant then

he was absolutely determined

My

for a son-in-law.

he wished to have

father

was quite agree-

for his daughter-in-law the

straight-legged Pessel rather than Rachel of the crooked leg.

The arendant however

ticable,

declared that this was imprac-

inasmuch as he had fixed on a rich husband

for

An

61

Autobiography.

the elder, while the youngest was destined for

my

was unable to give

father

me

to provide for her richly out of his

he was willing

and

fortune,

of

my

to provide

me

to leave

and promote way.

from

all

Besides

give as a portion,

a joint-heir of his

necessaries the whole to

pay

my

father a

and not only

in his rights, but also to try

his domestic happiness in every possible

feuds between the two families were to cease

and a league of friendship was one family.

this time,

them

;

fortune.

after the betrothal,

him undisturbed

The

with

Moreover he promised

life.

sum immediately

fixed

own

sum which he agreed to in addition to make me

a considerable

me and as

anything, he was willing

to unite

for the future into

Had my father

lent

an ear to these representations, he

would without doubt have established the fortune of house, and true,

should have lived with a spouse, who,

I

had a crooked

afterwards

when

I

leg,

but (as

was tutor

respects an amiable woman.

freed from

all

I

found out some time

in her family) I

his

it is

was

in other

should thus have been

cares in the midst of

good

fortune,

and

I

should have been able to apply myself without hindrance to

my

studies.

But unhappily my father rejected this He was absolutely determined to

proposal with scorn.

have Pessel

for his daughter-in-law;

and since

this,

as

already mentioned, was impracticable, the feuds between the two families broke out afresh.

was

rich,

and

my

father

But

as the arendant

was a poor man, the

necessarily always the loser.

latter

was

Solomon

62

Some time for

me

and

Mr.

L

same time a

the

of Schmilowitz, a learned

man, who had an only

rich

daughter, was so enchanted with

me He

for his son-in-law without

into

began by entering on the subject, and

father

made up

from the Talmud,

in

my

fame, that he chose

having seen

me

correspondence

left it

My

conditions of the union. in lofty style,

:

afterwards another matrimonial proposal

turned up.

at

Maimon

to

father

him

before.

with

my

to prescribe the

answered

his letter

of Biblical verses and passages

which he expressed the conditions

by means of the following verses from the Canticles, "The thousand gulden are for thee, O Solomon, and the

briefly

two hundred

for those

who keep

his fruits."

*

Consent

was given to everything.

My

father accordingly

made

a journey to Schmilowitz,

saw his future daughter-in-law, and had the marriagecontract drawn in

upon. spot.

Two With

accordance with the terms agreed

hundred gulden were paid this,

however,

insisted that in his letter

to

him on the

he was not content, but

he had been obliged

to limit

himself to two hundred gulden merely for the sake of the

*

Evidently

O

viii., 12,

rendered in our Authorised Version, "Thou,

Solomon, must have a thousand (pieces of silver), and those that keep the fruit thereof two hundred." Maimon translates apparently from memory, " Die tausend Gulden sind fur dich, Salomo, und die Zweihundert fur die, die seine Fruchte bewahren." In my " must be understood in its old rendering of this the pronoun "his English latitude as either neuter or masculine.

Trans,

An

63

Autobiography.

which he did not wish

beautiful verse

would not enter

to spoil

but he

;

two hundred gulden

thalers in Polish

They had

money).

him two hundred gulden more, and the so-called little presents for velvet

he

into the transaction at all unless

received for himself twice

trimmed with gold

to

(fifty

therefore to pay

hand over

to

him

me, namely, a cap of black

lace, a

bound

Bible

in

green

With these things he came gave me the presents, and told me that

velvet with silver clasps, etc.

home I

was

my

of joy,

full

to prepare myself for a disputation to

be held on

marriage day, which would be in two months' time.

my

Already

mother had begun

was expected to take with her prepare

all

of preserves;

sorts

about the disputation

mournful news smallpox. this

loss,

made that

fifty

I

arrived

My

was

bake the cakes she

to

to the wedding, I

began also

to hold,

that

my

and

to

to think

when suddenly

the

had died

of

bride

father could easily reconcile himself to

because he thought to himself that he had thalers

by

now he could

his

get

son in an honourable way, and

fifty

thalers for

him

again.

I also,

who had never seen my bride, could not particularly mourn her loss I thought to myself, " The cap and the ;

and a bride

silver-clasped Bible are already mine,

also not

be awanting long, while

serve

me

about

this loss.

again."

My

my

will

disputation can

mother alone was inconsolable

Cakes and preserves are of a perishable

nature and will not keep long.

The

labour which

mother had expended was therefore rendered

fruitless

my by

Solomon

64 this fatal accident

;

and

Maimon :

to this

must be added, that she

could find no place to keep the delicious cakes from secret attacks.

my

An

CHAPTER I

65

Autobiography.

X.

become an object of contention, get two wives kidnapped

MEANWHILE

the domestic circumstances of

became every day

He

worse.

and

at once,

am

at last.

saw himself,

my

father

therefore,

compelled to make a journey to the town of Nesvij, and apply for a position as teacher there, whither I also had to follow him.

Here he opened under favourable con-

ditions a school of his own,

me

in

which he could employ

as assistant.

A widow,

celebrated for her superior talents, as well

as for her Xanthippe-like character, kept a public-house at

She had a

the extremity of one of the suburbs.

daughter who

mentioned in the

none of the above-

yielded to her in

qualities,

and who was indispensable

Madam

management of the house.

was the widow's name), excited by creasing reputation, fixed on

daughter

Sarah.

Her

me

as a

constantly in-

husband

for her

family represented to her

impossibility of carrying out this plan pride,

my

to her

Rissia, (this

;

first,

my

the

father's

and the demands which he would therefore make,

and which she could never

satisfy

;

then

my

fame, which

had already excited the attention of the most prominent

Solomon Maimon:

66

town

and wealthy people of the

and

;

the

finally,

moderate character of her own fortune, which was from

sufficient to carry out

All these

such a proposal.

representations, however, were of no avail with her. had once for all taken it into her head, to have me let

son-in-law,

cost

it

her what

it

thought, the devil would needs be in get the

She

might it,

if

far

;

She for a

and she

she could not

young man. sent a proposal to

my

father, let

him have no

rest

the whole time he was in the town, discussed the matter with

him

herself

satisfy all his

on various occasions, and promised

demands.

My

father,

to

however, sought to

gain time for deliberation, and to put off the question

But the time came when we were

for a while.

home.

My

father

which was the

last

me

to the widow's house,

on our road,

in order to wait for a

went with

conveyance which started from that place. Rissia

made

Madam

use of the opportunity, began to caress me,

introduced

my

bride,

with her.

At

last

from

my

ever,

and sought

father.

difficulties

to return

and asked

me how

I

was pleased

she pressed for a decisive answer

He

was

still

always holding back, how-

in every possible

way

to represent the

connected with the subject.

While they were thus treating with one another, suddenly there burst into the room the chief rabbi, the preacher, and the elders of the place, with

most respectable people.

many

of the

This sudden appearance was

brought about without any magic in the following way.

An

These gentlemen had been the house of a prominent

Madam

who knew

Rissia,

67

Autobiography.

invited to a circumcision at

man

in

this

suburb.

very

sent her son

this very well,

once to the house with an invitation to the whole

at

company

to

come, immediately

They came

a betrothal at her house. intoxicated

;

and

settled,

therefore

half

contract had been

and that nothing was awanting but

to write out

down

to table, set

and subscribe the

my

table, to

as they believed nothing else than that

the preliminaries of the marriage

all

from

after rising

contract,

they sat

and the chief rabbi began

father in the midst,

to

dictate the contract to the scribe of the

My father assured them that had

yet

community. on the main point nothing

been decided, and that been

liminary articles

a passion at this,

quibble, and

settled.

it

haughty

" air,

himself of so "

Who is

;

of.

He

company, and said with a this Rabbi Joshua, who makes

the is

much consequence ? "

The Rabbi

common man

to

pre-

into

was only a

honourable company were being made sport turned therefore

fell

and the whole

sacred person

his

had the

chief rabbi

he supposed that

for

that

less

still

The

here superfluous.

but I believe, no

right to care for the welfare of

My I

father replied,

am,

'tis

true, a

man

can dispute

my

son,

and to place

his

my

future happiness on a firm footing."

The

chief rabbi was greatly offended with the ambi-

guity of the expression,

He

'

The Rabbi

is

here superfluous."

saw clearly that he had no right to lay down laws to

68

Solomon

my

father in the matter,

Maimon: and

that

Madam

was a piece of

it

a

rashness

on the part of

company

to a betrothal before the parties were agreed

on the preliminary

articles.

He

strike a lower tone.

Rissia

He

invite

to

began therefore to

represented to

my

father the

advantages of this match, the high ancestry of the bride,

and uncle, having been learned

(her grandfather, father,

men, and chief rabbis), her personal attractions, and the willingness and ability of Madam Rissia to satisfy all demands.

his

My this,

father,

who

had nothing

in fact

was compelled to

was made

out,

and

in

yield.

The

Madam

it

marriage-contract

Rissia

her daughter her public-house with

a bridal portion, and

to say against all

made

all its

came under an

belongings as

obligation also to

board and clothe the newly-married couple Besides

Talmud

I

father

its

appurtenances, together worth two or

and a number of other

came under no

tion received

fifty

him before the

obligation at

all,

and

gifts.

in addi-

Very wisely he had sum it had to be paid

thalers in cash.

refused to accept a to

for six years.

received as a present the entire work of the

with

three hundred thalers,*

My

over to

bill

for this

;

betrothal.

" The * The bulk of the gift explains its costliness. Babylonian Talmud is about four times as large as that of Jerusalem. Its thirtysix treatises now cover, in our editions, printed with the most prominent commentaries (Rashi and Tosafoth), exactly 2947 folio leaves in twelve folio volumes." (E. Deutsch's Literary Remains, Trans. p. 41).

An

69

Autobiography.

had been arranged, there was a capital entertainment, and the brandy bottle was vigorously The very next day my father and I went home. plied. After

My

this

all

mother-in-law promised to send after us as soon as

possible the so-called

clothing for

little

me, which

and the

presents

in the hurry she

Many weeks however

able to get ready.

passed without

My

our hearing or seeing anything of these. perplexed about in-law

this

;

and

some subterfuge

He

woman was

The

like.

following circumstance strengthened

A

seeking

from her burdensome contract.

to escape

resolved therefore to repay like with

resolve.

was

he could think

to him,

nothing else than that this intriguing

father

my mother-

as the character of

had long been suspicious

articles of

had not been

who used

rich arendant,

him

in this

to bring spirits to

Nesvij for sale, and to lodge in our house on his journey

He whom he fixed on me in his He knew however what diffi-

through Mohilna, likewise cast his eye upon me.

had an only daughter,

for

thoughts as a husband. culties

he would have

on the subject

it

;

overcome,

directly with

and

impossible for

to force him, as

my

if

he were

father.

His plan was

fore an indirect way. his debtor

to

to

He

it

chose there-

make my

as his critical circumstances

him

to treat

to clear off the debt,

father

would make he expected

were, to consent to this union with

the view of wiping out the debt by stipulated for the son.

He

means of the amount

offered

my

father therefore

Maimon :

Solomon

7O

some

on

of spirits

barrels

credit,

and the

was

offer

accepted with delight.

As the date of payment approached, Hersch Dukor and reminded (this was the name of the arendant) came

my

The

father.

assured him, that at the

latter

moment

he was not in a position to clear off the debt, and begged

him

to have patience with him for some time yet. " Herr " I will speak with Joshua," said the arendant,

you quite frankly on

occurs, I

do not see any

You have

is this.

the sole heiress of

an

alliance.

By

;

my

all

and

my

your being able to

have a daughter who

to

will

will

be

take a general care to im-

my

far as lies in

power."

this proposal

Immediately a contract

father.

your debt be

be fixed by yourself

I shall

is

Let us enter into

one could be more joyous over

which the

than

was closed,

in

bride's dowry, as well as the required presents,

was decided

The

I

property.

prove your circumstances so

No

no fortunate accident

means not only

sum

paid in addition, and

if

best thing for us both therefore

a son,

this

wiped out, but a

and

possibility of

The

clear off your debt.

Your circumstances

this matter.

are growing daily worse

bill for

in

accordance with

my

father's suggestion.

the debt, which amounted to

Polish money, was returned to the spot, while

fifty

my

fifty

father,

thalers in addition

thalers in

and torn on

were paid to him.

Thereupon my new father-in-law went on to Nesvij to collect some debts there. Unfortunately he had to lodge

at

my

former mother-in-law's.

She, being a great

An

71

Autobiography.

him of her own accord about the good " The father of match which her daughter had made.

prattler,

told

the bridegroom," said she, "

and the bridegroom

himself a great scholar,

young man of eleven

a

is

is

who

years,

has scarcely his equal." " I " also," replied the arendant, have, thank God,

made

a good choice for

my

daughter.

You have

per-

haps heard of the celebrated scholar, Rabbi Joshua, in Mohilna, and of his young son, Solomon

:

he

my

is

daughter's bridegroom."

Scarcely had these "

cried out,

That

is

daughter's bridegroom

when she

words been spoken,

a confounded

and

;

here,

lie.

sir,

Solomon is

my

is

the marriage-

contract."

The arendant then showed

Madam court

had

Rissia

to

and

;

a dispute, the result of which was that

into

fell

they

her his contract too

give a

my

father

categorical

summoned

My

explanation.

the

before

father,

however, did not put in an appearance, although she had

him summoned Meanwhile

twice.

mother died, and was brought

my

Nesvij for burial.

My

court an attachment

on the dead body, by which

interment was interdicted

My

father therefore

court,

my

till

the termination of the

saw himself compelled

to

mother-in-law of course gained the

became again the bridegroom

now

to prevent

to

mother-in-law obtained from the

of

my

its

suit.

appear in suit,

former bride.

and

I

And

any similar reversal of her plans in the

Solomon

72

and

future,

my

:

father all occasion

mother-in-law endeavoured to satisfy

my in

to take from

Maimon

accordance with her promise, clothed

and even paid

toe,

my

father for

now

My

and we returned home

buried,

My

second father-in-law came

me

ever pointed out that

it

it,

from top to

mother" also was

again.

too,

and

called

was null and void,

upon

He

father for the ratification of his contract.

my

for

demands

board from the date

my

of the betrothal to the marriage.

all his

as

it

how-

contra-

vened a previous contract, and had been made by him merely in the supposition that my mother-in-law had no intention of fulfilling hers.

The arendant seemed to

give

an ear to these representations, to yield to necessity, and reconcile himself to his loss; but in reality he was thinking

of

some means

to

me

get

hands.

into his

Accordingly he rose by night, yoked his horses, took in

from the table on which

silence

packed

me

with

off with his

all

I

But as

this

could not

be accomplished without some noise, the people

house awoke, discovered the per,

and snatched

made

despatch into his carriage, and

booty out at the gate.

me

theft,

me

was sleeping,

in the

pursued the kidnap-

To me

out of his hand.

the

whole incident appeared at the time like a dream. In this way my father was released from his debt, and got

fifty

thalers

besides

as

a

gratuity

immediately afterwards carried off by in-law,

and made the husband of

my

my

;

but

legal

legal bride.

of course confess that this transaction of

my

I

was

motherI

must

father's

An cannot be quite his great

need

an excuse.

Autobiography.

justified in a

at the

moral point of view.

73

Only

time can in some measure serve as

Solomon Maimon:

74

CHAPTER XL My

Marriage in

Eleventh Year makes

my

me

the Slave of

Wife, and procures for me Cudgellings from law Ghost of Flesh and Blood.

my

my

Mother-in-

A

ON

the

first

present. still

I

to settle

was

my marriage my father was not me at my departure that he had

evening of

As he

told

some

articles

on

my

account, and therefore

to wait for his arrival, I refused, in spite of all the

efforts that

Never-

were made, to appear that evening.

theless the marriage festivities

next day for

my

father,

but

went on.

We

waited the

he did not come.

still

They

then threatened to bring a party of soldiers to drag to the marriage

answer, that, for

if this

were done,

the ceremony would

voluntary act.

me

ceremony; but I gave them for an

At

last,

it

would help them

little,

not be lawful except as a

to the joy of all interested,

my

father arrived towards evening, the articles referred to

were amended, and the marriage ceremony was performed.

Here in a

I

must mention a

little

anecdote.

Hebrew book of an approved plan

secure lordship over his better half for

for

I

had read

a husband to

life.

He

was

to

An

75

Autobiography.

ceremony ; and if both to succeed would retain

tread on her foot at the marriage hit

on the stratagem, the

the upper hand.

first

when my

Accordingly,

bride and I

were placed side by side at the ceremony occurred to me, and I said to myself, let

the opportunity pass of securing for

time lordship over your wife.

on her

foot,

me

irresolute state, all at

once

my

foot with such

have screamed aloud shame.

I

you must not your whole life-

just going to tread

but a certain Je ne sais quoi, whether

shame, or love, held

on

was

I

While

back. I felt

the slipper of

an impression that if

I

was

I

I

should almost

omen and

said to myself,

may

and the heroic mettle of

easily conceive

why

this

wife,

From my

try to slip out of her fetters.

faint-heart edness

wife

my

had not been checked by

took this for a bad

you must not

fear,

in this

Providence has destined you to be the slave of your

reader

trick

this

Now

my

wife, the

prophecy had

to

be

actually realised. I stood, however, not only

but

wife,

under the slipper of

what was very much worse

my

under the lash

Nothing of all that she had was fulfilled. Her house, which she had promised settled on her daughter as a dowry, was burdened with debt. Of the six years' board which she had promised of

my

me

I

mother-in-law.

enjoyed scarcely half a

constant brawls and squabbles.

my lay

year's,

and

She even,

this

amid

trusting to

youth and want of spirit, ventured now and then to hands on me, but this I repaid not infrequently with

Solomon

y6

compound

Scarcely a meal

interest.

which we did not

and

plates, spoons,

Once

I

hungry.

Maimon:

fling at

passed during

each other's head, bowls,

similar articles.

came home from the academy extremely As my mother-in-law and wife were occupied

with the business of the public house, I went myself into

room where the milk was kept and as I found a dish of curds and cream, I fell upon it, and began to eat. My

the

;

mother-in-law " in rage,

cream

came

You

"

The more cream

!

went on

me

the better, thought

to wrest the dish forcibly

with her

and

fists,

seized the dish,

The

!

and smashed

in rage a piece of all haste,

it

down

curds ran

wood, and

me

let

Exasperated by such treatment,

a sight

like

this

skirmishes of course

my

wife

her very closely.

Oh

!"

over her.

all

She seized

had not cleared out

me

had

to

At

such

remain neutral, and it

came home

she often complained, little

Tired of a ceaseless open war I once effect for

in

to death.

very often.

the one or the other of you had a

agem, which had a good

hands, ill-will.

pushed her from me, on her head. That was

whichever party gained the upper hand, "

my her

I

if I

occurred

from

feel all

she would certainly have beat

Scenes

I rose

and

I,

eating, without disturbing myself by her cry.

She was going beat

was thus occupied, and screamed

as I

are not going to devour the milk with the

"

if

to

only

more patience

" !

upon a

strat-

a short time at

least.

hit

about midnight, took a large vessel of earthenware,

crept with

it

under

my mother-in-law's

bed, and began to

An

77

Autobiography.

speak aloud into the vessel after the following fashion: "

O

my

Rissia, Rissia,

beloved son so

your end

Then and

I

is

and you

will

be damned to

The

my

in a dream,

up

in consternation,

mother had appeared

to her

and had threatened and pinched her on

When

her arm.

came from the synagogue,

I

mother-in-law at home, but found

my I

my

wife, that

my

In confirmation she showed the blue marks on

account.

tears.

back to bed.

following morning she got '

told

find

all eternity."

crept out again, and began to pinch her cruelly

after a while I slipped silently

and

My

near,

you ungodly woman, why do you treat ill ? If you do not mend your ways,

asked the reason, but she would

tell

I

did not

my wife in me nothing.

mother-in-law returned with dejected look, and eyes

red with weeping.

She had gone,

as I afterwards learned,

thrown herself on

to the Jewish place of burial,

mother's grave, and begged for forgiveness of her

my

fault.

She then had the burial place measured, and ordered a wax-light as long as

She

synagogue.

me showed I

its

circumference, for burning in the

also fasted the

knew of course what was

acted as

whole day, and towards

herself extremely amiable.

if I

over the success of

some

my

the cause of

all this,

it,

had peace

for

last long.

The whole was soon

time, but unfortunately

it

forgotten again,

did not

and on

the slightest occasion the dance went on as before. short, I

but

and rejoiced in secret In this manner I stratagem.

did not observe

In

was soon afterwards obliged to leave the house

Solomon

78

altogether,

on the

Maimon :

and accept a position

great feast-days I used to

as a private tutor.

come home.

Only

An

CHAPTER The

IN

XII.

Prince Radzivil,* or Secrets of the Marriage State not all allowed in Poland ?

my

my

79

Autobiography.

fourteenth year I had

marriage

the retired

I

life

my

eldest son, David.

was only eleven years

common among

what

old,

and owing

is

At to

people of our nation in

those regions, as well as the want of mutual intercourse

between the two

I

sexes,

had no idea of the

duties of marriage, but looked

other work of nature or

art,

on a

I stole.

for a considerable

time after marriage

any thought about the fulfilment of

It

my

as

was therefore natural that

medicine-box that

approach

on any on the pretty

pretty girl as

somewhat

It

essential

its

I

could not have

duties.

I

used to

wife with trembling as a mysterious object.

was therefore supposed that

the time of the wedding

;

I

had been bewitched

and under

at

this supposition I

was brought to a witch to be cured. She took in hand all sorts of operations, which of course had a good effect, although indirectly through the help of the imagination.

" R " of this name but as he * Maimon ; gives merely the initial has already (Chap. i. ) told us that his prince was Radzivil, there is Trans. not much mystery in this artifice.

Solomon Maimon

8o

My

life

in

Poland from

:

my marriage

to

my emigration, my existence,

which period embraces the springtime of

of manifold miseries with a want of

was a

series

means

for the promotion of culture,

connected with

that,

in the description of

and the

painful

The

and,

which the pen drops from

memories of which

condition of our people in

my hands,

I strive to stifle.*

it,

the

own ignorance

religious prejudices connected therewith, as well

by the ignorance and prejudices of the ruling

the misfortunes of

combined

to hinder

my own me

family;

all

in the course of

ment, and to check the effect of

The

;

who, like the poor ass with

the double burden, are oppressed by their

as

necessarily

an aimless application of my powers,

general constitution of Poland at the time

and the

all

classes

;

these causes

my

develop-

my

natural disposition.

Polish nation, under which I

comprehend merely

* This horror of

memory tormented Maimon to the end of his dreamed often that he was in Poland again, deprived of all his hooks and Lucius metamorphosed into an ass was not in a more pitiable plight. 'From this agony,' said Maimon, 'I was usually aroused by a loud cry, and my joy was indescribable on finding that it was only a dream.'" (Maimoniana, p. 94). "He "

days.

He

;

visit from his brother, for whom he was deeply Poor as he was himself, Maimon kept him a long while, gave him clothing and everything else that he could, besides procuring from some friends enough money to pay his travelling ex-

once received a

affected.

Above all, he told me, he was affected at letting his penses. brother go back into the wilderness ; and if he had not had a wife and children at home, he would have tried to him beside himkeep

self."

(Ibid., p. 175).

Trans.

An

81

Autobiography.

is of a very mixed kind. Only the an of culture by means of opportunity very few have upbringing, instruction, and well-directed travels, by

the Polish nobility,

which they can best promote

and

at

once their own welfare

Most of them, on the other and immorality, and

that of their tenantry.

hand, spend

their lives in ignorance

become the

sport of their extravagant passions, which

They make

are ruinous to their tenants. titles

and

they

own many

how

to

a display with

orders, which they disgrace by estates

the prey of

its

;

which they do not understand

manage, and they are

another, so that the

their actions

at perpetual feud with

kingdom must of

neighbours,

who

necessity

are envious of

one

become

its

great-

ness.

Prince

Voivode

and

Radzivil in

Lithuania,

as occupant

owned immense kindness

was,

of

as

in

Poland and

one of the greatest magnates,

of three

estates.

Hettmann

inheritances

He

in

his

and good sense ; but, through and a want of instruction, he became

heart

neglected training

one of the most extravagant princes that ever

From want

family

was not without a certain

lived.

of occupation, which was a necessary conse-

quence of neglect in cultivating his tastes and widening his knowledge, he gave himself up to drinking, by which he was tempted to the most ridiculous and insane actions. Without any particular inclination

for

it

he abandoned

himself to the most shameful sensuality; and without

Solomon Maimon:

82

being cruel, he exercised towards his dependents the greatest cruelties.

He

supported at great cost an army of ten thousand

men, which was used

for

no purpose

display; and during the troubles

in the

in

world except

Poland he took,

without knowing why, the part of the Confederates. this

means he got himself encumbered with the

who plundered

ship of the Russians,

By

friend-

and

his estates,

plunged his tenants into the greatest destitution and

He

misery.

himself was obliged several times to

from the country, and to leave as booty treasures

for his

flee

enemies

which had been the gathering of many genera-

tions.

Who

can describe

few examples

all

will, I

the excesses he perpetrated

be

believe,

some idea of them.

A

former prince does not allow

me

reader

sufficient to

A

?

give the

certain respect for

my

to consider his faults as

anything but faults of temperament and education, which deserve rather our pity than our hatred and contempt.

When

he passed through a

did with the whole

and

soldiers,

pomp of his

no man,

himself in the street

by no means

who came

safe.

;

at the peril of his

and even

The

in his way,

which he commonly court, his bands of music

street,

life,

show

durst

in the houses people

were

poorest, dirtiest peasant-woman,

he would order up into

his carriage

beside himself.

Once he

sent for a respectable Jewish barber, who,

suspecting nothing but that he was wanted for

some

An

83

Autobiography.

surgical operation, brought his instruments with him,

appeared before the prince. "

Have you brought your

instruments with you

?

and

"

he

was asked. "Yes, Serene Highness," he replied. "

Then," said the prince, "give

me

open one of your veins." The poor barber had to submit. the lancet

;

operation, his

and

as he did not

and besides

his

a lancet, and I will

The

know how

prince seized

to go about the

hand trembled

as a result of

hard drinking, of course he wounded the barber in a

pitiable

manner. But his courtiers smiled their applause,

and praised

his great skill in surgery.

He

went one day into a church, and being so drunk that he did not know where he was, he stood against the altar,

and commenced

became

to

.

All

who were

Next morning when he was

horrified.

present

sober, the

clergy brought to his mind the misdeed he had committed " the day before. Eh " said the prince, " we will soon !

make

Thereupon he issued a command

that good."

the Jews of the place, to provide at their fifty

stone of

wax

own

burning in the church.

for

Jews were therefore obliged to bring a

to

expense,

The poor

sin-offering for

the desecration of a Christian Church by an orthodox

Catholic Christian.

He

once took

round the town. coach with

it

into his

head to drive on the wall

But as the wall was too narrow

six horses,

and he never drove

in

for a

any other,

Solomon

84 his hussars

of their

Maimon:

much

were obliged, with

lives, to

carry the coach with their hands

had driven round the town

Once he drove

labour and peril

with the whole

pomp

he

of his court to a

Jewish synagogue, and, without any one to

this

reason, committed the greatest

knowing the smashed windows and

till

in this way.

stoves,

broke

all

day

havoc,

the vessels, threw

on the ground the copies of the Holy Scriptures kept in A learned, pious Jew, who was the ark, and so forth. present, ventured to

one of these copies from the

lift

ground, and had the honour of being struck with a From musket-ball by His Serene Highness' own hand. here the train went to a second synagogue, where the

same conduct was repeated, and from there they proceeded to the Jewish burial-place, where the buildings were demolished, and the monuments cast into the

Can

it

so malicious towards his

was

in a position to

did anything amiss

On

?

own poor

subjects,

Yet

it

into his

head to make a

Mohilna, a hamlet belonging to him, which lay

done with

his usual suite

and

all

On the morning of the appointed marched the army

regimental divisions, on.

he

what happened here.

this is

four short miles from his Residence.

First

whom

punish legally whenever they really

one occasion he took

trip to

fire.

be conceived, that a prince could show himself

Then

the

This had to be

pomp

of his court.

day the train went forth.

in order according to its usual

infantry, artillery, cavalry,

followed his bodyguard,

Strelitzi,

and so

consisting of

An

85

Autobiography.

volunteers from the poor nobility.

them came

After

his

kitchen-waggons, in which Hungarian wine had not been

These were followed by the music of

forgotten. janissaries, last

of

Then came

and other bands.

all his satraps.

can compare

I give

this train

them

his

and

name, because

I

with no other than that of Darius

Towards evening His

war against Alexander.

in the

this

his coach,

Serene Highness arrived at our public house in the

suburb of the town which was His Serene Highness' I

Residence, Nesvij.

own high him of

Hungarian wine had robbed consciousness, in which alone of course per-

all

sonality rests.

with

all

cannot say that he arrived in his

person, for the

his

He was

carried into the house

and thrown

clothes, booted and spurred, on to

mother-in-law's dirty bed, without giving

it

my

a supply of

clean linen.

As

usual, I

ever, I

had

mean my

to take to flight.

My

Amazons, how-

mother-in-law and

my

wife, trusted to

their heroic mettle,

went on the whole Serene Highness

and remained night.

at

home

alone.

Riot

In the very room where His

wood was chopped, cooking and It was well known that, when His

slept,

baking were done. Serene Highness

slept,

nothing could waken his high

person except perhaps the trumpet of the Judgment-Day.

The

when he wakened, and looked around, he scarcely knew whether to trust his eyes, when he found next morning,

himself in a wretched public-house, thrown on to a dirty

bed swarming with bugs. His

valets, pages,

and negroes

Solomon Maimon:

86

He

waited on his commands.

how he had come

asked

His Serene Highness had had yesterday commenced a journey to Mohilna, but halted here to take rest, that his whole train had mean-

and was answered,

there,

that

while gone on, and had undoubtedly arrived in Mohilna

by

this time.

The

journey to Mohilna was for the present given up,

and the whole

They returned

ordered back.

train

Residence in the usual order and

accordingly to the

pomp.

But the prince was pleased

banquet

in our public-house.

who happened to be in the The service used on

invited.

and

it

is

to hold a great

All the foreign gentlemen,

place at the time, were the occasion was of gold,

impossible adequately to realise the contrast

which reigned here

one house, between Asiatic splen-

in

dour and Lappish poverty.

In a miserable public-house,

whose walls were black as coal with smoke and

whose

of trees, whose windows consisted of

broken panes of bad covered with paper,

benches

soot,

were supported by undressed round stems

rafters

at a

still

glass,

in this dirtier

some fragments of

and small house

table,

strips

sat princes

of pine

on

dirty

and had the choicest

dishes and the finest wines served to

them on gold

Before the banquet the prince took a

stroll

plate.

with the

other gentlemen in front of the house, and by chance

observed

youth I

;

my

wife.

and although

She was then I

am now

must do her the justice

in the

bloom of her

separated from her,

to allow that

still

leaving, of course,

An out of account

all

87

Autobiography.

and

that taste

art contribute to the

heightening of a person's charms, inasmuch as these had

had no influence on her rank.

she was a beauty of the

first

was therefore natural that she should please

It

the prince. He turned to his companions, and said, " Really a pretty young woman Only she ought to get !

This was a

a white chemise."

and meant

heard wife,

much

as

Grand

by the

it,

signal with him,

as the throwing of a handkerchief

When

Sultan.

these gentlemen therefore

they became solicitous for the honour of

and gave her a hint

She took the over the

common

hills

hint,

and

slipped silently out,

far

After the banquet

my

to clear out as fast as possible.

and was soon

away.

His Serene Highness proceeded

again with the other gentlemen into town amid trumpets, kettle-drums,

and the music of

Then

his janissaries.

the

usual order of the day was followed that is, a carousal was carried on the whole afternoon and evening, and then the party went to a pleasure-house at the entrance ;

to the prince's zoological garden, set off at great expense,

where fire-works were

but usually with accidents.

every goblet was drained, cannons were fired

;

As

but the

poor cannoneers, who knew better how to handle the

plough "

than the cannon, were

Vivat Kschondsie Radzivil," that

Radzivil,"

shouted

the

guests.

seldom

not "

Long The palm

is,

injured.

live

Prince in

this

Bacchanalian sport was of course awarded to the prince ;

and those who awarded

it

were loaded by him with

Solomon Maimon:

88

presents, not in perishable coin or golden snuff-boxes or

anything of that

sort,

but in real estate with

many hun-

dred peasants. At the close a concert was given, during which His Serene Highness fell gently asleep, and was carried to the castle.

The expenses

of such extravagance were of course ex-

torted from the poor tenantry.

If this

was not

sufficient,

debts were contracted, and estates sold to wipe them out.

Not even the twelve golden

statues in life-size,

whether

they represented the twelve apostles or the twelve giants, I

do not know,

nor the golden table which had been

made for himself, were

spared on such emergencies.

And

thus the noble estates of this great prince were diminished, his treasures

which had accumulated during many

generations were exhausted, and his tenants

must break

The body.

But

I

off.

prince died not long ago without heirs of his

His brother's son inherited the

estates.

An

Autobiography.

CHAPTER Endeavour

after

XIII.

mental Culture amid ceaseless Struggles with Misery of every kind.

BY means still

in

of the instruction received from

more by

my

my own

industry, I

my father,

had got on so

eleventh year I was able to pass as a

Besides history,

but

well, that full rabbi.

possessed some disconnected knowledge astronomy, and other mathematical sciences. I

in I

burned with desire to acquire more knowledge, but how was

this to

be accomplished

scientific books,

I

and of

all

in the

other

want of guidance, of

means

for the

purpose

?

was obliged therefore to content myself with making

use of any help that I could by chance obtain, without plan or method.

In order to gratify there were

languages.

desire of scientific knowledge,

my

no means available but But how was

I to

that of learning foreign

To learn Polish was for me impossible,

begin

or Latin with a Catholic teacher

?

on the one hand because the prejudices of people prohibited to all

sciences but the

me

all

my own

languages but Hebrew, and

Talmud and

the vast array of

its

commentators, on the other hand because the prejudices G

Solomon Maimon:

go

of Catholics would not allow them to give instruction in

Moreover

those matters to a Jew.

temporal circumstances.

I

was

low

in very

was obliged to support a

I

whole family by teaching, by correcting proofs of the

Holy

Scriptures,

and by other work of a

For a long time therefore satisfaction of

At

last

my

I

had

similar kind.

to sigh in vain for the

natural inclination.

a fortunate accident

observed in some

stout

came

to

my

Hebrew volumes,

help.

that

I

they

contained several alphabets, and that the number of their sheets was indicated not merely

by Hebrew

that for this purpose the characters of a

letters,

alphabet had also been employed, these being

Latin and

German

idea of printing.

Now,

letters.

I

I

but

second and a third

commonly

had not the

generally imagined

that

slightest

books were

printed like linen, and that each page was an impression

from a separate form.

I

which stood

characters,

one and the same

in

letter,

presumed however that the similar places, must represent and as I had already heard

something of the order of the alphabet in these languages, I

supposed

that,

place as aleph, this

I

way

for

example,

#,

standing in the same

must likewise be an aleph learnt

gradually

in sound.

the Latin and

In

German

characters.

By a kind of German letters along with the different

deciphering into words

Hebrew

from these,

I

;

I

began to combine various

but as the characters used

letters

might be something quite

remained always doubtful whether

An

91

Autobiography.

the whole of my labour in this operation would not be in vain,

till

fortunately

into

my

joy and

that the I

had

some

hand.

my

fell

I

surprise,

leaves of an old

began

when

'Tis true, in

my

of the words were unintelligible

was

still

mode

Jewish language ;

many

but from the connec-

able, with the omission of these words, to

comprehend the whole This

great were

saw from the connection,

I

words completely corresponded with those which

learned.

tion I

German book

How

to read.

pretty well.*

of learning by deciphering constitutes

still

my peculiar method of comprehending and judging the thoughts of others and I maintain that no one can say he understands a book, as long as he finds himself com;

pelled to deliver the thoughts of the author in the order

and connection determined by him, and with the expressions which he has used. This is a mere work of memory, and no man can

flatter

himself with having comprehend-

ed an author

he

roused by his thoughts, which he

apprehends

till

at first

is

but dimly, to reflect on the subject

* It was probably a reminiscence of this labour of deciphering, " One that led to the following outburst of sympathy day Maimon read in an English work, that the author had only commenced to when he was eighteen years of age, and that the learn the :

ABC

first

book which

His master '

asked,

(for

What

he replied,

'

I

cult subjects.'

eyes."

fell

into his

hands was one of Newton's works.

he was a servant) came upon him

have learnt to

Maimon

at this task,

O you can't read ?' read, and I began with the most

are you doing with that

read this in

(Maimoniana, pp. 230- 1 ).

and

'

?

yes,' diffi-

presence with tears in his Trans.

my

Solomon Maimon

92

himself,

and

to

work

it

out for himself, though

it

may be

This distinction between

under the impulse of another.

different kinds of understanding

man

:

must be evident

to

For the same reason also

of discernment.

understand a book only when the thoughts which

harmonise

tains

I still

I

always

felt

satisfy

my

desire of scientific

to this time the study of the

Up

was

chief occupation.

found pleasure merely in view

With

interest in

its

matter.

this

Talmud

however

I

of its form, for this calls

into action the higher powers of the

no

can con-

up the gaps between them. a want which I was not able to fill.

knowledge.

my

it

after filling

could not completely

still

any

I

mind ; but

It affords exercise in

I

took

deducing

the remotest consequences from their principles, in dis-

covering the most hidden contradictions, in hunting out the finest distinctions, and so forth.

But

as the princi-

ples themselves have merely an imaginary reality, they

cannot by any means

satisfy

a soul thirsting after know-

ledge. I

looked around therefore for something, by which I

could supply this want. so-called science,

which

Jewish scholars of

which professes his desire of

perfection

this

is

Now, I knew that there is a somewhat in vogue among the

district,

to enable a

namely the Cabbalah,

man, not merely

knowledge, but also to reach an

to

and closeness of communion with God.

turally therefore I

As however

it

burned with desire

cannot, on account of

satisfy

uncommon Na-

for this science. its

sacredness, be

An publicly taught, but

know where

Autobiography.

must be taught

93

in secret, I did not

to seek the initiated or their writings.

Solomon Maimon:

94

CHAPTER I

study the Cabbalah, and become at

CABBALAH,

more

XIV.

to treat of this divine

and

sciences which

a Physician.

science

somewhat

means, in the wider sense of the term,

in detail,

tradition;

last

it

comprehends, not only the occult

may

not be publicly taught, but also the

method of deducing new laws from the laws that are given in the Holy Scriptures, as also some fundamental laws which are said

Moses on Mount

have been delivered orally to

to

In the narrower sense of the

Sinai.

term, however, Cabbalah occult sciences.

This

practical Cabbalah. trines of

means

is

means only the

The former comprehends

The

the doc-

God, of His attributes which are expressed by

of His manifold names, of the origin of the world

through a gradual limitation of His

and

tradition of

divided into theoretical and

of the relation of all things to latter is the doctrine

infinite perfection,

His supreme essence.

which teaches how to work

upon nature at pleasure by

means of those manifold

names of God, which represent various modes of working These sacred upon, and relations to, natural objects. names are regarded, not

as

merely

arbitrary,

but as

An

Autobiography.

natural signs, so that

all

that

95

done with these

is

signs

must have an influence on the object which they represent.

Originally the Cabbalah was nothing but psychology, physics, morals, politics,

and such

sciences, represented

by means of symbols and hieroglyphs

and

who were competent

to understand

by, however, perhaps as the result of

tions, this occult

fables

and

meaning of which was disclosed

allegories, the occult

only to those

in

meaning was

lost,

taken for the things signified.

many

and the

But as

it

it.

By

revolu-

signs were

was easy to

perceive that these signs necessarily had meant some-

was

it

thing,

left

to the imagination to invent an occult

meaning which had long been lost. The remotest analogies between signs and things were seized, till at last the Cabbalah degenerated into an art of madness accord-

ing

to

The

method, or a systematic science resting on conceits.

big promise of

its

design, to

at pleasure, the lofty strain

announces

work

effects

on nature

and the pomp with which

have naturally an extraordinary

itself,

it

influ-

ence on minds of the visionary type, that are unenlightened by the sciences and especially by a thorough philosophy.

The

principal

work

the Zohar, which

Syrian language.

is

for the study of the

it.

is

All other Cabbalistic writings are to

be regarded as merely commentaries on from

Cabbalah

written in a very lofty style in the

this, or extracts

Solomon Maimon

96

:

There are two main systems of the Cabbalah, the of Rabbi Moses Kordovero, and that of Rabbi

system

The former

Luria.*

Isaac

approximates more other hand,

is

structure of

the

system.

Cabbalah, in which there

work

of

Of Rabbi

(Paradise).

(The Tree of is

latter,

Cabbalists prefer

is

no

rational meaning.

Isaac Luria himself

Moses than

Chajim Chajim

is

had more for that of

not give utterance to

we have some

Ez

This work

Naturally, I

to print.

The

the Pardes

title,

which the whole system of his

Life), in

contained.

is

but his pupil, Rabbi

held by the Jews to

be so sacred, that they do not allow

of Rabbi

it

The modern

wrote a large work under the

master

is,

on the

completer in the

that

Rabbi Moses Kordovero

disconnected writings; Vitall,

that

because they hold that only to be genuine

latter,

principal

real,

The

is, it is

more formal,

its

more

is

closely to reason.

my

to

it

be committed

taste for the

Rabbi

opinion on

Cabbalah

Isaac, but durst

this point.

After this digression on the Cabbalah in general, I return to

my

story.

I

preacher of the place therefore, to attain I

took

*

my

my

seat beside

object, I

him

Cabbalah; and

in the

made

his acquaintance.

in the synagogue,

Both of these Cabbalists belonged

The

to the

and

as I

sixteenth century.

name implies, belonged to Cordova in Spain ; German community in Jerusalem (fos(s Geschichte

former, as his

the latter, to the ies

learned that the under-rabbi or

was an adept

fudenthums, Vol.

iii.,

pp. 137-140).

Trans.

An

97

Autobiography.

observed once that after prayer he always read from a small book, and then put

became very curious

to

it

past carefully in

know what

sort of

its

book

place, I this was.

Accordingly, after the preacher had gone home, I went

and took the book from the place where he had put

and when with

found that

I

it

was a Cabbalistic work,

and hid myself in a corner of the synagogue, had gone out and the door was locked.

it

the people

all

then crept from

my

it

;

went

I

till

I

hiding-place, and, without a thought

about eating or drinking the whole day long, read the fascinating

book

the doorkeeper

till

came and opened

the synagogue again in the evening.

Shaarei Kedushah, or The Gates of Righteousness was >

the

title

of this

book

;

and, leaving out of account what

was visionary and exaggerated, doctrines of psychology.

I

it

contained the principal

did with

it

therefore as the

Talmudists say Rabbi Me'ir acted, who had a heretic for " He found a his teacher, pomegranate ; he ate the fruit

and threw the peel away." *

*

the

Rabbi Meir's teacher was Elisha ben Abuyah, "the Faust of Talmud," as he has been strikingly styled by Mr. Deutsch.

The Talmud affection

preserves a beautiful story illustrative of the devoted to cherish for his apostate master.

which Mei'r continued

Four men, so runs the legend, entered Paradise ; that is, according Talmudic symbolism, they entered upon the study of that secret

to

science with

bewildering labyrinth of speculative dreams, through Of given only to a few rare spirits to find their way. these four, "one beheld and died, one beheld and lost his senses, one destroyed the young plants, one only entered in peace and

which

it

is

its

Solomon

98

Maimon :

In two or three days I had in

book ;

but instead of satisfying the more.

cited

it

same

sort.

But

I

as I

my

my

way

finished the

curiosity,

only ex-

it

wished to read more books of the was too bashful to confess

the preacher, I resolved to write

expressed

this

irresistible

him

a letter, in

this to

which

I

longing for this sacred science,

and therefore entreated him earnestly to assist me with I received from him a very favourable answer. books.

He praised my zeal for the sacred science, and assured me that this zeal, amid so little encouragement, was an obvious sign that

my soul was

derived from

Olam

Aziloth

(the world of the immediate divine influence), while the

mere Talmudists take

souls of

their origin

Jezirah (the world of the creation). fore, to assist

me

He

promised, there-

with books as far as lay in his power.

But as he himself was occupied mainly with

and required

came out

from Olam

to have such

books constantly

this science,

at

hand, he

The destroyer of the young plants was Elisha Once he was passing the ruins of the temple on the

in peace."

ben Abuyah.

great day of atonement, and heard a voice within

"All men

"moaning

like a

be forgiven this day save Elisha ben Abuyah who, knowing me, has betrayed me." After his death flames hovered incessantly over his grave, until his loving disciple dove,"

shall

threw himself upon it and swore an oath of devout self-sacrifice, that he would not partake of the joys of heaven without his master, nor move from the spot until his master's soul had found forgiveness See Emanuel Deutsch's Literary before the Throne of Grace.

Remains, pp. 102-4.

p. 15

;

and

Jost's Geschidite dcs

fudenthums, Vol.

ii.,

An

could not lend them to me, but gave study them in his house at

Who

99

Autobiography.

was gladder than

my

I

permission to

pleasure.

accepted the

I

!

me

offer of the

preacher with gratitude, scarcely ever left his house, sat

Two

day and night over the Cabbalistic books.

representations especially gave

One was

me

and

the greatest trouble.

the Tree, or the representation of the divine

emanations in their manifold and intricate complexities.

The

other was God's Beard, in which the

hairs

are

divided into numerous classes with something peculiar to each,

grace.

and every hair is a separate channel of divine With all my efforts I could not find in these

representations any rational meaning.

My

prolonged

however were extremely incon-

visits

venient to the preacher.

He

married a pretty young wife

;

had, a short time before,

and

as his

modest

house consisted of a single apartment, which was parlour, study,

and bedroom, and

reading the whole night, that

my

it

as I sat in

at times

happened not infrequently

elevation above the sphere of sense

collision with his sensibility.

it

little

once

at

came

Consequently, he

hit

into

upon

a good plan for getting rid of the incipient Cabbalist. He said to me one day, " I observe that it necessarily

puts you to a great deal of inconvenience to spend your

time constantly away from books. if

you

You may please,

To me

take

home

for the sake of these

them home with you one by one

and thus study them

at

your convenience."

nothing could be more welcome.

I

took

home

Solomon Maimon:

ioo

one book that I

had

and studied them

after another,

till

I believed

mastered the whole of the Cabbalah.

I con-

tented myself not merely with

the knowledge of its manifold but and systems, sought also to make principles There was not a passage to be a proper use of these.

met with

in the

Scriptures or in the

Holy

occult meaning of which I could

not have unfolded, with

Cabbalistic principles,

according to

Talmud, the

the

greatest

readiness.

The book good

entitled Shaarei

Orah * came

to be of very

In this book are enumerated the

service here.

manifold names of the ten Sephiroth, which form the principal subject of the

more names

Talmud, so

are given to each.

name

of some Sephirah.

the attribute of every Sephirah, and rest, I

hundred or

a passage in the Talmud,

in the Bible, or of

therefore the

that a

In every word of a verse

But

its

I

found

as I

knew

relation to the

could easily bring out of the combination of names

their conjoint effect.

To illustrate this by a brief example, just mentioned, that the

I

found in the book

name Jehovah

represents the six

highest Sephiroth (not including the

person of the

Godhead

first

three), or the

generis masculini, while the

word

Koh means the Shechinah or the person of the Godhead generis feminini, and the word amar denotes sexual

*

The Gates of Light.

Tram,

An The

union. I

101

Autobiography.

"Koh amar

words,

Jehova,"* therefore, " explained in the following way, Jehovah unites with

the Shechinah," and this ingly,

when

nothing

I

else,

Accord-

high Cabbalism.

is

read this passage in the Bible, I thought

but that,

when

words, and

I uttered these

meaning, an actual union of these

thought their occult

divine spouses took place, from which the whole world

had to expect a

Who

blessing.

can restrain the excesses

when it is not guided by reason ? With the Cabbalah Maasith, or the practical Cabbalah,

of imagination,

I

did not succeed so well as with the theoretical.

The

preacher boasted, not publicly indeed, but to everybody in private, that

he was master of

this also.

Especially he

professed roeh veeno nireh (to see everything, but not to

be seen by

others), that

is,

to

be able

to

make himself

invisible.

About I

this trick I

was specially anxious,

might practise some wanton jokes on

More

particularly I

tempered

mother-in-law in

pretended that

guard against the

same

formed a plan

my

evil.

time, that

for

check by

in order that

my

comrades.

keeping this

my

means.

object was merely to do good,

The on

ill-

I

and

preacher consented, but said at

my

part certain preparations were

Three days in succession I was to feast, and required. These are Cabbalistic every day to say some Ichudim. forms of prayer, whose occult meaning aims at produc*

"Thus

saith the

Lord"

in the English version.

Trans.

Solomon Maimon:

IO2

the

in

ing

world sexual unions, through

intellectual

means of which

certain results are to be brought about

in the physical. I

did everything with pleasure,

made

the conjuration

which he had taught me, and believed with all confidence At once I hurried to the Beth that I was now invisible.

Hamidrash) the Jewish academy, went up to one of my He comrades, and gave him a vigorous box on the ear. however was no coward, and returned the blow with interest.

I started

understand

back

in astonishment

how he had been

;

I

could not

able to discover me, as I

had observed with the utmost accuracy the instructions of the preacher. wittingly

Still

I

I resolved, therefore, to

This time, however, test of

to

thought

I

might, perhaps, un-

and unintentionally have neglected something.

I

undertake the operation anew.

was not going to venture on the

a box on the ear; I went into the academy merely

watch

my

As soon

comrades as a spectator.

as I

entered, however, one of them came up to me, and showed me a difficult passage in the Talmud, which he

wished

me

to explain.

I stood utterly

disconsolate over the failure of

Thereupon of

my

I

my

confounded, and

hopes.

went to the preacher, and informed him Without blushing, he "If you have observed all my

unsuccessful attempt.

plied quite boldly, structions, I

cannot explain

this otherwise

rein-

than by sup-

posing that you are unfit for being thus divested of the visibility

of your body."

With

great grief, therefore, I

An

103

Autobiography.

was obliged to give up entirely the hope of making myself invisible.

This disappointed hope was followed by a new deluIn the preface to the Book of Raphael, which the

sion.

angel of that

Adam

father

name

is

said to have delivered to our

banishment from paradise,

at his

book

the promise, that whoever keeps the

thereby insured against

is

It

fire.

first

I

found

in his

house

was not long, how-

ever, before a conflagration broke out in the neighbour-

hood, when the

fire

of

to go

up

too,

and the angel

heaven

in this chariot

house

my

seized

Raphael himself had

into

fire.

Unsatisfied with the literary knowledge of this science, I

sought to penetrate into

that the

whole science,

its spirit

if it

is

and

;

as I perceived

to deserve this

name, can

contain nothing but the secrets of nature concealed in fables

and

allegories, I

and thereby

to raise

rational knowledge.

laboured to find out these secrets,

my

merely

literary

This, however,

I

knowledge

to a

could accomplish

only in a very imperfect manner at the time, because I

had yet very few ideas of the sciences by independent reflection of this kind.

the

first

Thus,

for

I

hit

in general.

upon many

example,

I

Still,

applications

explained at once

instance with which the Cabbalists

commonly

begin their science. It is this.

Before the world was created, the divine

being occupied the whole of infinite space alone.

But

He

might

God wished

to create a world, in order that

Maimon:

Solomon

IO4

reveal those attributes of

His nature which

beings besides Himself.

For

this

Himself into the centre of His the space thereby

left

purpose

perfection,

refer to other

He contracted and issued

void ten concentric circles of

into

light,

out of which arose afterwards manifold figures (Parzophini)

and gradations down

be taken in the all

common

Cabbalists represent

I

this

all

was

to

sense of the words, as nearly

it.

As

could

little

I

conceive

world had been created, a time had

that, before the

as

to the present world of sense.

could not in any way conceive that

I

knew from my Moreh Nebhochim,

that time

past, is

a

modification of the world, and consequently cannot be

thought without that

God

or that

it.

Moreover,

I

could not conceive

occupies a space, even though

He, an

infinitely perfect being,

it

be

infinite

;

should contract

Himself, like a thing of circular form, into a centre.

Accordingly ing way.

I

God

sought to explain is

all

this in the follow-

prior to the world, not in time, but in

His necessary being as the condition of the world. things besides

God must depend on Him

All

as their cause,

in regard to their essence as well as their existence.

The

creation of the world, therefore, could not be thought as

a bringing forth out of nothing, nor as a formation of

something independent on God, but only as a bringing forth out of Himself.

grades of perfection,

And

as beings are of different

we must assume

for their explana-

tion different grades of limitation of the divine being.

But since

this limitation

must be thought

as extending

An from the

infinite

being

105

Autobiography.

down

to matter,

we

represent the

beginning of the limitation in a figure as a centre (the lowest point) of the Infinite.

In

the Cabbalah

fact,

nothing but an expanded

is

Spinozism, in which not only

is

the origin of the world

explained by the limitation of the divine being, but also the origin of every kind of being, and rest,

its

relation to the

are derived from a separate attribute of God.

called

is

beings,

sidered in

itself,

Ensoph

are ascribed to to ten,

Him

number ;

all

(the Infinite, of which, con-

nothing can be predicated).

lation to the infinite

God,

and the ultimate cause of

as the ultimate subject

But

in re-

of beings, positive attributes

these are reduced by the Cabbalists

which are called the ten Sephiroth.

In the book, Pardes, by Rabbi Moses Kordovero, the question

is

discussed, whether the Sephiroth are to be

taken for the Deity Himself or not.

It is

seen, however, that this question has

no more

easy to be

in reference to the Deity, than in reference to

difficulty

any other

being.

Under

the ten circles I conceived the ten categories

or predicaments of Aristotle, with which I had

acquainted in the

Moreh Nebhochim,

predicates

of things,

thought.

The

become

the most universal

without which

nothing can be

categories, in the strictest critical sense,

are the logical forms, which relate not merely to a logical object, but to real objects in general,

these cannot be thought.

and without which

They have their source, there-

H

Solomon Maimon

106

the subject

fore, in

:

but they become an object of

itself,

Con-

consciousness only by reference to a real object.

sequently, they represent the ten Sephiroth, which belong, indeed, to the reality effect

Ensoph

which the

in itself, but of

revealed only by their special relation

is

to,

and

upon, objects in nature, and the number of which

can be variously determined in various points of view.

But by

method

this

of explanation I brought

Cabbalah

tain that the

not a human, but a divine,

is

science; and that, consequently, of

tion

it,

to explain

nature and reason.

its

upon

For the Cabbalists main-

many an annoyance.

myself

would be degrada-

it

accordance with

mysteries in

The more

reasonable, therefore,

more

the

were

the

my

Cabbalists

explanations

proved,

irritated with

me, inasmuch as they held that alone to

be divine, which had no reasonable meaning. ingly

I

had

entire work,

me

to

that I

my

wrote on the

and preserve

to Berlin,

struggle of the all

keep

human mind

still

subject, I

as a

this

An

could not

brought with

monument

of the

after perfection, in spite of

the hindrances which are placed in

Meanwhile

Accord-

explanations to myself.

satisfy

its

me.

way. I

wished

to get

an insight into the sciences, not as they are veiled fables,

but in their natural

I

light.

very imperfectly, learned to read

was

I to

ately for

obtain

me

ing town,

I

German books

in

had

already,

German

;

Lithuania

in

though

but where ?

Fortun-

learned that the chief rabbi of a neighbour-

who

in

his

youth had lived

for a

while in

An

107

Autobiography.

Germany, and learned the German language

made

there,

and

sciences,

some measure acquainted with the continued still, though in secret, to work at the

sciences,

and had a

himself in

fair library

I resolved therefore to

make

of

German

books.

a pilgrimage to S

,

in

order to see the chief rabbi, and beg of him a few scientific

books.

I

was tolerably accustomed to such

journeys, and had gone once thirty miles* on foot to see a

Hebrew work

Without therefore troubling myself

philosophy. least

of the tenth century on the Peripatetic

and without saying a word I set

in the

about travelling expenses or means of conveyance, family on the subject,

my

to

out upon the journey to this town in the middle of

winter.

As soon

chief rabbi, told for assistance.

as I arrived at the place, I

went

to the

him my desire, and begged him earnestly He was not a little astonished; for, during

the thirty one years which had passed since his return

from Germany, not a single individual had ever made

He

such a request.

German

books.

promised to lend

me some

The most important among

old

these were

an old work on Optics, and Sturm's Physics. I

could not sufficiently express

my

gratitude to this

excellent chief rabbi; I pocketed the few books,

returned

home

in rapture.

books thoroughly,

my

eyes were

all

at

believed that I had found a key to

*

and

After I had studied these

About 150 English

miles.

once opened. all

I

the secrets of

Trans,

Solomon Maimon:

io8

now knew

nature, as I rain,

on

the origin of storms, of dew, of

and such phenomena.

all

who did not

others,

their

up

yet

looked down with pride

know

these things, laughed

and proposed to ideas on these subjects and to enlighten and

at their prejudices

clear

I

superstitions,

their understanding.

But !

this

did not always succeed.

teach a Talmudist, that the earth

He

have antipodes.

show

any

that the falling of a

and

we

round, and that

body

I

fall off. is

endeavoured

not directed towards

empty space, but towards the centre

fixed point in

of the earth,

is

laboured once to

however made the objection, that

these antipodes would necessarily to

I

that the ideas of

Over and Under

re-

present merely the removal from and approach to this centre.

It

was of no

avail

;

the Talmudist stood to his

ground, that such an assertion was absurd.

of

On

another occasion I went to take a walk with some

my

friends.

It

me

blamed

I replied.

when

I

beat

chanced that a goat lay

some blows with my

gave the goat

my cruelty. Do you believe

for

"

it

?

You

a mere machine."

"

stick,

What

in the way.

and

is

I

friends

my

the cruelty

?

"

that the goat feels a pain,

are greatly mistaken

;

the goat

is

This was the doctrine of Sturm as a

disciple of Descartes.

My

friends laughed heartily at this,

and

" said,

But "

don't you hear that the goat cries, when you beat it ? " " of course it cries but if Yes," I replied, ; you beat a

drum,

it

cries too."

They were amazed

at

my

answer,

An and

in a short time

it

Autobiography.

went abroad over the whole town,

had become mad,

that I

From my generous

109

as I held that a goat

is

a drum.

friend, the chief rabbi, I received

afterwards two medical works, Kulm's Anatomical Tables

and

The

Voit's Gaziopilatium.

latter is a large

medical

dictionary, containing, in a brief form, not only explanations

from

departments of medicine, but also their

all

manifold applications. is

In connection with every disease

given an explanation of

the

method of

its

cure,

This was

prescriptions.

studied the book

its

cause,

its

symptoms, and

along with even the ordinary for

me

a real

treasure.

I

thoroughly, and believed myself to

be master of the science of medicine, and a complete physician.

But

I

was not going to content myself with mere

theory in this matter tion of

it.

according

;

I visited

to

their

comically.

But

patients,

and gave

If a patient told

itself,

symptoms.

regular applica-

determined

and

also

all

diseases

symptoms, exprescriptions

me some

and

inferred the

of the symptoms them the nature of the

presence of the other

If the patient said that

he could trace none

of these, I stubbornly insisted on their being present the same. to this

/

The

conversation therefore sometimes

:

"

for

in this practice things turned out very

of his disease, I guessed from disease

make

circumstances

plained their causes, their cure.

I resolved to

You have headache

also."

all

came

no

Solomon Maimon " No."

Patient "

/.

But you must have headache."

As many symptoms I

:

are

common

to several diseases,

took not infrequently quid pro quo.

could never keep in anything, I

my

head, so that,

was obliged to go home

Gaziopilatium.

At length

I

Prescriptions I

when

first

I prescribed

and turn up my

began even

to

make up

drugs myself according to Voit's prescriptions. this

succeeded, may be imagined.

good

result,

required for the time.

that

I

It

had

How

at least this

saw something more was surely

a practical physician than I understood at

An

Autobiography.

CHAPTER A

XV.

brief Exposition of the Jewish Religion, from to the most recent Times.

To

its

Origin

render intelligible that part of the story of

which first

refers to

my

down

my

life,

sentiments regarding religion, I must

give in advance a short practical history of the Jewish

religion,

and

at the outset say

something of the idea of

religion in general, as well as of the difference

between

natural and positive religion. Religion in general

the expression

is

reverence and the other

feelings,

which

of

gratitude,

arise

from the

dependence of our weal and woe on one or more If we look to the expression of powers to us unknown. these feelings in general,

mode of the

He

without regard to the particular

expression, religion

observes

many

effects

is

certainly natural to

which are of

but whose causes are to him unknown

man.

interest to him,

and he

finds

himself compelled, by the universally recognised Principle

of

Sufficient

Reason, to suppose these causes,

and

to

express towards them the feelings mentioned.

This expression either with

may be

of two kinds, in conformity

the imagination or with reason.

For either

Solomon Maimon:

ii2

man

imagines the causes to be analogous to the

and ascribes

them

to

in

effects,

themselves such attributes as

are revealed through the effects, or he thinks

them merely

as causes of certain effects, without seeking thereby to

These two

determine their attributes in themselves.

modes

are both natural to man, the former being in

accordance with his earlier condition, the

latter with that

of his perfection.

The

difference between these two

tion has as

its

modes of representa-

consequence another difference of religions.

The first mode of representation,

in

accordance with which

the causes are supposed to be similar to the effects,

is

the

mother of polytheism or heathenism. But the second is For as the kinds of effects

the basis of true religion.

are different, the causes also,

must be represented as the other hand,

if,

in

if

different

held to be like them,

from one another.

accordance with

truth,

On

we conceive

the idea of cause in general for these effects, without

seeking to determine this cause, either in is

itself (since

wholly unknown), or analogically by help of

imagination,

then

we have no ground

for

it

the

supposing

but require to assume merely a single subject, wholly unknown, as cause of all these effects. several causes,

The

different

philosophical systems of theology are but detailed nothing developments of these different modes

of representation. it

may be

cause,

(as,

The

atheistic

system of theology,

called, rejects altogether this idea of

according to the

critical

system at

if

so

a first

least,

it is

An

Autobiography.

113

merely of regulative use as a necessary idea of reason). All effects are referred to particular

In

causes. nection

between the various

would

connection

connection

The

known

unknown

or

cannot be assumed even a con-

this there

effects, else

require

be

to

the reason of this

beyond the

sought

itself.

on the

Spinozistic system,

and the same various effects,

which must be regarded

one and the same subject.

one

contrary, supposes

immediate

substance as

cause of

all

as predicates of

Matter and mind

are, with

Spinoza, one and the same substance, which appears,

now under

now under

the former,

This single substance

is,

the latter attribute.

according to him, not only the

sole being that can be self-dependent, that

is,

independent

of any external cause, but also the sole self-subsistent so-called beings

besides

being,

all

modes,

that

Every

particular effect in

to

proximate cause (which

its

is,

substance of

all

first

is

real,

On

is

is

of

its

attributes.

merely a mode), but is

the

is real,

but multiplicity it is

accident,

common is

the opposite.

merely

Mul-

being founded on the nature of things the

other

hand, the unity, which

observed in the order and regularity of nature,

an

its

referred by him, not

cause, which

In the atheistic system

themselves.

tiplicity

nature

being merely

beings.

In this system unity ideal.

limitations

particular

immediately to this

it

is

is

merely

by which we are accustomed to determine

our arbitrary system for the sake of knowledge.

It is

Maimon

Solomon

114

:

how any one can make out

inconceivable therefore

the

Spinozistic system to be atheistic, since the two systems

are diametrically

opposed

the existence of

God

is

to

In the

one another.

latter

denied, but in the former the Spinoza's ought therefore to be

existence of the world.

called rather the acosmic system.

The

mean between

Leibnitzian system holds the

two preceding.

In

it

all

particular

immediately to particular causes effects are

;

effects

but

these

various

and

thought as connected in a single system,

the cause of this connection

is

the

are referred

sought in a being beyond

itself.

Positive religion

very

same way

natural

distinguished from natural in the

the

as

The

laws.

self-acquired,

is

positive laws

latter

indistinct

from

of a state

are those which

rest

on a

knowledge, and are not duly

defined in regard to their application, while the former rest

on a

distinct

knowledge received from

others,

and

are completely defined in regard to their application.

A

positive religion

however must be

guished from apolitical religion.

carefully distin-

The former

end merely the correction and accurate knowledge, that

is,

instruction

and the knowledge

is

regarding the

communicated

received.

But the

latter

cated, not just as

it

has for

Knowledge

is

its

first

cause

:

to another, accord-

ing to the measure of his capacity, just as

welfare of the state.

has for

definition of

its

it

has been

end mainly the communi-

therefore

has been received, but only in so

far

An as

is

it

Autobiography.

found serviceable to

115

this end.

Politics,

merely

as politics, requires to concern itself about true religion as

little

arise

from

influence

this,

men

same time

injury, that

might

can be prevented by other means which

at the

in equilibrium.

the

The

as about true morality.

same

Every

time,

and thus

political religion

can be kept

all is

therefore at

positive, but every positive religion

is

not

also political

Natural religion has no mysteries any more than merely

no mystery implied communicate his knowledge

For there

positive religion.

one man being unable

to

is

in

to

another of defective capacity with the same degree of

completeness which he himself has attained mysteries might be attributed to there

would then be

all

;

otherwise

the sciences, and

mysteries of mathematics as well as

mysteries of religion.

Only

mysteries, in order to lead

political religion

men

in

can have

an indirect way

attainment of the political end, inasmuch as they are to believe that thereby they

though

ends,

this

is

lesser

religions.

The former

all

always in reality the case. in

the political

consist in the material

particular operations

The

made

attain their private

and greater mysteries

There are

of

not

can best

to the

and

knowledge

their connection with

on the contrary, consist in the knowledge of the form, that is, of the end by which the one another.

latter,

former are determined.

The former

constitute

the

totality of the laws of religion, but the latter contains the

spirit

of the laws.

n6

Solomon Maimon:

The Jewish the

nomadic

religion,

patriarchs,

even is

at its earliest origin

heathen as natural religion, inasmuch

many

as,

instead of the

comprehensible gods of heathenism, the unity of an

incomprehensible

God

at its

lies

particular causes of the

For as the

foundation.

effects,

which

in

general give

a religion, are in themselves unknown, and

rise to

not

among

already distinguished from the

feel

in

justified

causes

the

to

transferring

we do the

order thereby to

attributes of the particular effects, in

characterise them, there remains nothing but the idea of

which must be related

cause in general, without distinction.

determined by the

cally

same

in the

to

For the

effects.

are

effects

one another, and neutralise each other even

to

opposed

to all effects

This cause cannot even be analogi-

object.

If therefore

we ascribed them

all

one and the same cause, the cause could not be

analogically determined by any.

The

heathen religion, on the other hand, refers every

kind of effect to a special cause, which^can of course be characterised by

Jewish that

it is

with

for its

end the

knowledge and the

effect.

As a

positive

not a merely political religion, that

which has true

its

religion

distinguished from the heathen by the

is

spirit

of

fact,

a religion

social interest (in opposition to

private interest) its

is,

the

founder,

it

;

but in accordance is

adapted to the

theocratic form of the national Government, which rests

on the

principle, that only the true religion,

rational knowledge, can

harmonise with the

based on interest of

An

Considered in

the state as well as of the individual. purity, therefore,

of the word

it

that

;

is

to say,

it

has no doctrines which,

men

will not disclose, but

merely such as can not be disclosed to fall

its

has no mysteries in the proper sense

in order to reach their end,

After the

117

Autobiography.

of the Jewish

state

all.

the religion was

The

separated from the state which no longer existed. religious authorities

were no longer, as they had been

before, concerned about adapting the particular

tions of religion to the state

to preserve the religion, on

institu-

but their care went merely

;

which the existence of the

now depended. Moved by hatred towards those nations who had annihilated the state, and from anxiety nation

lest

with the

fall

of the state the religion also might

they hit upon the following

and extension of 1.

The

means

fall,

for the preservation

their religion.

fiction of a

method, handed down from Moses,

of expanding the laws, and applying them to particular cases.

This method

is

not that which reason enjoins, of

modifying laws according to their intention, in adaptation to time

and circumstances, but

that

which

rests

upon

certain rules concerning their literary expression. 2.

The

legislative force ascribed to the

and opinions obtained by

this

method,

with which this has been carried on

and the

vast

number

of

laws,

decisions

giving to

The

equal rank with the ancient laws.

new

them an

subtle dialectic,

down

customs

to our times,

and

useless

n8

Solomon

ceremonies of

all

sorts,

Maimon :

which

it

has occasioned,

may be

easily imagined.

The of

history of the Jewish religion can, in

be appropriately divided into

this,

The

first

epoch embraces the natural

down

times of the patriarchs

to

revealed religion, from

Moses

from the

religion,

Moses

The second comprehends

from Egypt.

consequence

five great epochs.

exodus

at the

the positive or

to the time of the

Synagogue {Keneseth HaggedolaK).

Great

This council must

not be conceived as an assembly of theologians at a definite time

;

the

name

applies to the theologians of a

whole epoch from the destruction of the

the minor prophets (Haggai,

whom

of

Simon

the

Of

first

temple to first

were

Zachariah, Malachi,

etc.,

the composition of the Mishnah.

these the

120 are counted altogether), and the

Just*

last

was

These, as well as their forerunners

from the time of Joshua, took as their basis the Mosaic laws,

and

added

circumstances,

new

laws

according to

but in conformity with

time and

the traditional

method, every dispute on the subject being decided by the majority of voices.

The

third epoch extends from the composition of the

Mishnah by Jehudah the Saint

* first

f to the composition of

Highpriest about the time of Antiochus the Great, that half of the third century before Christ. Trans.

is,

the

t Also named below Jehudah Hanassi or Hakades, died probably 220 A.D. Trans.

in 219 or

An

Rabassi. *

Talmud by Rabina and

the

epoch

was forbidden

it

in order that they

Hanassi,

or, as

he

fall

use of them.

But

as

to this

to writing,

hands of those

into the

otherwise called,

is

Down

commit the laws

to

might not

who could make no

119

Autobiography.

Rabbi Jehudah

Rabbenu Hakades

observed, that, in consequence of their great multiplicity, the laws licence

preserve against

may

easily fall into oblivion,

the

The law

whole.

the laws

committing

he gave himself a

one of the laws

to transgress a single

in order to

transgressed

to writing

;

was that

and

in

this

licence he defended himself by a passage in the Psalms,

"There

in the

when

are times,

pleasing to

God by

a

man shows

himself well-

transgressing the laws." f

time of Antoninus Pius, was

rich,

composed the Mishnah,

in

lived

and possessed

the faculties for such an undertaking.

all

He

He

therefore

which he delivers the Mosaic

laws in accordance either with a traditional or with a rational

method of

exposition.

It

contains also

some

laws which form the subject of dispute.

This work the laws

divided into six parts.

relating

* Rabbina Rabbi Ashe.

the two.

is

is

to

agriculture

first

contains

and horticulture

;

the

a contraction for Rabbi Abina and Rabassi for

Maimon

puts Abina first, but he was the younger of They both belonged to the fifth century. Trans.

+ This seems to be Psalm " It is time for

cxix.,

126, rendered in our Authorised

Lord, to work ; for they have See Mendelssohn's Jerusalem, Vol. ii., p. Trans. (Samuels' translation).

Version:

made iii.,

The

void thy law."

thee,

1

Solomon Maimon

20

;

second, those which refer to feasts and holidays. third part

The

comprehends the laws which define the mutual two sexes (marriage, divorce, and such

relations of the subjects).

The

fourth part

devoted to the laws which

is

deal with the teachers of the law

which

the

;

and

treat of the temple-service

to those

fifth,

sacrifices

and the

;

sixth, to the laws of purification.

As the Mishnah is composed with the greatest precision, and cannot be understood without a commentary, it was natural, that in course of time doubts and disputes should

arise,

regarding the exposition of the Mishnah

itself,

as well as the

which

it

and were

mode

of

application to cases

its

does not sufficiently determine.

All these doubts

their manifold solutions, controversies finally collected

in

the

and

Talmud by

mentioned Rabina and Rabassi; and

this

decisions,

the

above-

forms the fourth

epoch of Jewish legislation.

The

epoch begins with the conclusion of the Talmud, and extends down to our time, and so on for ever

fifth

(si diis placet)

till

the conclusion of the

no means

idle.

Talmud

Since

the rabbis have been by

'Tis true, they dare not alter anything in

the Mishnah or the of work to do.

the advent of the Messiah.

Talmud

;

but they

Their business

is

works, so that they shall harmonise

still

have plenty

to explain those ;

and

this is

matter, for one rabbi, with a superfine dialectic,

two

no small is

always

finding contradictions in the explanations of another.

They must also

disentangle, from the labyrinth of various

An

121

Autobiography. controversies and

opinions, expositions,

laws which are applicable to every case

new

cases,

decisions, the

and

;

finally for

by inferences from those already known, they

must bring out new

laws, hitherto left indeterminate in

and thus prepare a complete

spite of all previous labours,

code of laws. It is

thus that a religion, in

formable

to reason,

or drink,

lie

its

origin natural

has been abused.

A

and

con-

Jew dare not eat

with his wife or attend to the wants of

nature, without observing an

enormous number of

laws.

With the books on the slaughter of animals alone (the condition of the knife and the examination of the entrails) a whole library could be

come I

filled,

which certainly would

near to the Alexandrian in extent.

say of the enormous

number of books

And

what

shall

treating of those

laws which are no longer in use, such as the laws of sacrifice,

of purification,

hand, when

I

etc. ?

remember

that I

The pen and others

falls

like

from

me

my

were

obliged to spend in this soul-killing business the best

days of our lives

and

to sit

when

up many

the powers are in their

full

vigour,

a night, to try and bring out some

sense where there was none, to exercise our wits in the

discovery of contradictions where none were to be found, to display acuteness in

obviously to

removing them where they were

be met, to hunt

after a

shadow through a

long series of arguments, and to build castles in the

The abuse

air.

of Rabbinism has, as will be seen, a twofold

source. i

Maimon:

Solomon

122

1.

The

first is

an

artificial

Holy Scriptures, which

method of expounding the

distinguishes

natural method by the fact, on a thorough knowledge of

itself

that, while the

the language

from the latter rests

and the

true

spirit of the legislator in view of the circumstances of the

time, as these are

known from

been devised rather

for the sake of the laws

The

existing emergencies.

history, the former

rabbis look

passed to

has

meet

upon the Holy

Scriptures, not only as the source of the fundamental

laws of Moses, and of those which are deducible from these by a rational method, but also as a vehicle of the

laws to be drawn up by themselves according to the

wants of the time. other of the the

new laws

same

The

kind,

among

into classes,

memory. which are

method here,

merely a

is

at least into

old, in order that they

tion

artificial

like every

means of bringing

an external connection with the

may

thereby find a better introduc-

the people, be reduced to principles, divided

and therefore more

No

easily

impressed on the

reasonable rabbi will hold, that the laws,

referred in this

way

to passages of the

Scriptures, render the true sense of these passages if

questioned on

this

point, he

are necessities of the time,

will

reply,

and are

Holy ;

but

"These laws

referred to those

passages merely for this reason." 2.

The second

to be found in the in

source of the abuse of Rabbinism

manners and customs of other

whose neighbourhood the Jews have

whom

is

nations,

lived, or

among

they have been gradually scattered since the

fall

An

123

Autobiography.

These manners and customs they

of the Jewish state.

were obliged to adopt in order to avoid becoming objects

Of this

of abhorrence.

head

the to

wash

the

whole day to

make

sort are the laws, not to uncover

and

(at least in holy places

at

holy ceremonies),

hands (before meals and prayers), to

till

number of

sunset, to say a

pilgrimages, to walk

round the

fast

the

daily prayers,

altar,

etc.,

all

manifestly of Arabian origin.

From

hatred also towards those nations that destroyed

made

the Jewish state, and afterwards

the Jews undergo

manifold oppressions, they have adopted various customs,

and among others many

usages which

religious

are

opposite to those of the Greeks and Romans.

In

all this

the rabbis had the Mosaic laws themselves

for a model, these being sometimes in agreement, some-

times in hostility, with the Egyptian laws which their root,

as has

been shown

in

lie at

the most thorough

manner by the celebrated Maimonides

in his work,

Moreh

Nebhochim. remarkable, that, with

all

rabbinical extravagan-

cies in the practical department,

namely the laws and

It is

customs, the theoretical department of the

has

still

always preserved

may say what he arguments, that of

God and His

will,

all

it

Jewish theology

itself in its purity.

Eisenmenger

may be shown by unanswerable

the limited figurative representations

attributes

have

their source merely in

endeavour to adapt the ideas of theology to the understanding.

The

an

common

rabbis followed in this the principle

Solomon

124

Maimon

which they had established

:

the

reference to

in

Holy

Scriptures themselves, namely, that the Holy Scriptures use

and moral sentiments and

religious

the immediate aim of theology

most the

inasmuch as

language of the common people,

the

easily extended.

common

They

actions,

which form

in this

manner be

may

God to King, who

therefore represent

understanding as an earthly

with His ministers and the advisers of His cabinet, the angels, takes counsel concerning the

But

world.

away

all

government of the

educated mind they seek to take

for the

anthropomorphic representations of God, when

they say,

"

It

was an act of high daring on the part of

the 'prophets, to re present the Creator as like His creature, as when, for example,

upon I

said in Ezekiel (L, 26),

have disclosed the abuses of the rabbis

religion without I

it is

the throne was an appearance like man.'

must not be

them

any

partiality.

silent

in regard to

At the same time however

about their good

justice as impartially.

'And

"

qualities,

but do

Compare then Mahomed's

description of the reward of the pious with the rabbinical The former runs: " Here representation.

there are as

(in paradise)

dishes as there are stars in heaven.

many

Maidens and boys

The beauty

fill

the cups,

of the maidens surpasses

one of these maidens were air

and wait on the all

table.

imagination.

If

to appear in the sky or in the

by night, the world would become as bright as when

the sun its salt

is

shining

;

and

if

she were to spit into the sea,

water would be turned into honey, and

its

bitter

An

Autobiography.

125

into sweet.

Milk, honey, white wine will be the rivers

which water

this delicious

rivers will

The

abode.

slime of these

be made of sweet-smelling nutmegs, and their

The

pebbles of pearls and hyacinths.

angel Gabriel will

open the gates of paradise to faithful Musselmans. The first thing to meet their eyes will be a table of diamonds of such enormous length, that

round

days to run

The

it.

would require 70,000 chairs, which stand around it

the table, will be of gold and silver, the tablecloths of silk

and

When

gold.

the guests have sat down, they

will eat

the choicest dishes of paradise, and drink

water.

When they

them green garments of

To

earrings of gold.

costly stuff,

this

interruption.

will

embrace

Each couple

palace for a dwelling, all

his

of love will

intoxication

enjoy

to his nose

it

odour, a maiden of enchanting beauty will

Every one

out.

and necklaces and

every one will then be given a

citron; and when he has brought feel its

its

are satisfied, beautiful boys will bring

last

will

where they

sorts of pleasure for

own

to

come

with rapture, and

fifty

years

without

obtain an enchanting will eat

and drink and

ever and ever.*"

This

but how sensuous The rabbis, ; description on the other hand, say, " Above (in the blessed abode of is

beautiful

the pious) there

pious

sit

is

!

neither eating nor drinking, but the

crowned, and

delight themselves with the vision

of the Godhead."

*

Charakteristik der Asiatischen Nationen, Theil

ii.,

pp. 159-160.

Solomon Maimon:

126

Eisenmenger

Entdecktes

his

in

seeks,

Judenthum

by a crass exposition to throw ridicule

(Theil i., Kap. 8), on the Platonic doctrine of reminiscence, which the rabbis maintain

the

same way

justice,

;

but what

He

?

may

also

God

ridiculous in

sport, with equal in-

With the

of other rabbinical teachings.

for example, the rabbis call wise

that

made

not be

makes

men Kings

;

Stoics,

they say,

does nothing without previously taking counsel

with his angels, that

is,

Omnipotence works upon nature means of the natural forces ;

not immediately, but by

they teach, that everything the practice of virtue.

menger's mockery

;

is predestined by God, except These are the subjects of Eisen-

but does any reasonable theologian

find in these anything ridiculous or impious ?

be obliged to write a whole book,

if I

I

should

were to answer

all

the unjust charges and jeers which have been brought against the Talmudists, not

but even by Jews

To

be just to the rabbis

into the true spirit of the familiar with the

by Christian

who wished

manner

to pass for illuminati.

it

is

Talmud, in

writers alone,

necessary to penetrate to

become thoroughly

which the ancients generally,

but especially the Orientals, deliver theological, moral

and even physical truths in fables and allegories, to become familiar also with the style of Oriental hyperbole in reference to everything that

can be of interest to man.

Moreover, the rabbis should be treated in the

spirit in

which they themselves excused Rabbi Meir who had a heretic for his teacher,

the

spirit

expressed in a passage

An

If justice

already quoted.

Talmud

the

which

is

thus dealt to the rabbis,

not show

will certainly

method of

rabbinical

even

truths,

practical

passages in the

Holy

general esteem, as

if

by

referring

or

exegesis,

to

book

Scriptures or any other

in

they were truths brought out of such

procuring an introduction

this

method, besides

among common them on their own

for the truths

men, who are not capable of grasping

and accept them merely on

is

authority,

be regarded as an excellent aid to the memory as

find.

theoretical

oddest

the

passages by a rational exegesis,

merits,

the absurdities

all

opponents are disposed too readily to

its

The

127

Autobiography.

;

also to

for since,

presumed, these passages are in everybody's mouth,

the truths drawn from

means.

when

Consequently

them it

are also retained by their

very often occurs in the Talmud,

the question concerns the deduction of a

new law

from the Holy Scriptures, that one rabbi derives the law from

this

or that

passage,

objection, that this cannot

while another brings

be the true meaning of the

passage, inasmuch as the true meaning is To such an objection every one is wont to is

a

new law of

the

the rabbis,

who merely

this or that.

reply, that

refer

it

it

to the

passage mentioned.

As

it

method

is is

therefore universally presupposed that this familiar, the

sary to inculcate

example

it

Talmudists regard

anew on every

will suffice to illustrate

it

occasion.

this.

as unneces-

A

single

One Talmudist

asked another the meaning of the following passage in

Solomon Maimon:

128

the

Book of Joshua (xv., 22), Kinah Vedimonah VeadThe latter replied, " Here are enumerated the

adah*

then familiar places of the Holy Land." " I

rejoined the other.

names of

know

"

Of course

!

very well that these are

knows how

But, Rabbi

places.

"

to bring

out of these, besides the proper meaning, something useful^

namely

this

He

'

(Kinah)

:

to

whom

his

neighbour

(Vedimonah) and who yet, keeps silence, taking no revenge,

gives occasion for revenge,

out of generosity,

(Veadadah) to him

What

the Eternal execute justice.'"

will

a fine opportunity this would be for laughing at

the poor Talmudist,

who

names of

particular

derives a moral sentence from

places,

and besides makes

an

in

extraordinary manner a compound out of the last name, Sansannah,\ if he had not himself explained that he is

seeking to know, not the true meaning of the passage,

but merely a doctrine which

may be

referred to

it.

Again, the Talmudists have referred to a passage in Isaiah the important doctrine, that in morals the principal object receives

"

The

is,

its

not theory, but practice, by which theory

true value.

The

passage runs as follows

expectation of thy happiness

*"And

"

that

Kinah and Dimonah and Adadah"

Authorised Version.

is,

in

:

the happi-

the

English

Trans.

t Here apparently Maimon makes a slip. He seems to forget the passage he had selected for illustration ; and his eye, if not his memory, glances at the last word in verse 30, instead of verse 22. Trans.

An

ness promised by the prophet

quence strength, help, of God." * six

"

will

have for

its

conse-

wisdom, knowledge, and the

Here they

fear

refer the first six subjects to the

Sedarim or divisions of the Mishnah, which are the

foundation of tion)

all

well versed in

is

last,

far as rabbinical

know

in

;

(Expectais

Seder

you may be ever so

main point

yet the

morals in other respects are con-

truth nothing that can

against them, except perhaps

many

to say,

these six sedarim

As

I

Etecho (Happiness)

the fear of God.

the

cerned,

;

That

on.

all

Emunath

Jewish learning.

Seder Seraim

is

Moad, and so

is

129

Autobiography.

They form

cases.

be urged

their excessive strictness in

in fact

genuine Stoicism, but

without excluding other serviceable principles, such as perfection, universal benevolence,

ness with principle

them extends even

is,

like.

Holi-

This

in the usual fashion, referred to the follow-

ing passage in the Psalms, God in thee " ; t for in the strange

and the

to the thoughts.

God can

"

Thou

human

shalt heart,

dwell, except evil

have no strange it is

desires.

argued, no It is

not

allowed to deceive even a heathen either by deeds or by

words

not even in cases where he could lose nothing

by the deceit. " I am tesy,

For example, the

common

glad to see you well,"

is

form of cour-

not to be used,

does not express the real sentiments of the heart.

*

Probably Isaiah

t Psalm,

Ixxxi., 9.

xxxiii., 6.

Trans.

Trans.

if it

The

Solomon Maimon:

130

examples of Jews who cheat Christians and heathens,

which are commonly adduced against

this

statement,

prove nothing, inasmuch as these Jews do not act

in

accordance with the principles of their own morals. "

The commandment, that

is

thy neighbour's,"

mudists, that

Thou is

so

we must guard

possess any such thing. write a whole book,

if

I

shalt not covet anything

expounded by the Tal-

against even the wish to

In short, I should require to

were to adduce

all

the excellent

doctrines of rabbinical morals.

The is

influence of these doctrines in practical

The

unmistakable.

who have

Polish Jews,

been allowed to adopt any means of like the pitiful

always

and have

not,

Jews of other countries, been restricted to the

occupation of Schacher or usurer, seldom hear the

reproach of cheating. in

gain,

also

life

which they

live,

They remain

loyal to the country

and support themselves

in

an honour-

able way.

Their charity and care for the poor, their institutions for nursing the sick, their special societies for burial of

the dead, are well enough known.

It is

not nurses and

grave-diggers hired for money, but the elders of the people,

who

are eager to perform these acts.

are indeed for science, their

The

Polish Jews

the most part not yet enlightened by

manners and way of

life

are

still

rude

;

but

they are loyal to the religion of their fathers and the laws of their country.

They do not come before you

with courtesies, but their promise

is

sacred.

They

are

An

women

not gallants, but your with them.

Woman,

;

solved

on

but

are safe from any snares

manner of the

indeed, after the

by them not particularly the more on that account are they

Orientals in general,

teemed

131

Autobiography.

all

fulfilling

is

their

re-

Their

towards her.

duties

es-

children do not learn by heart any forms for expressing love

and respect

French all

spect

The

for their parents

demoiselles ;

the

more

re-

heartily.

separated from

may

eat out of the

means

deserve especially to is

wholly

his wife for a fortnight (the period of

monthly purification they

this,

Every month the husband

be mentioned.

;

do not keep

sacredness of their marriages, and the ever fresh

tenderness which arises from

laws)

for they

but they show that love and

in

not so

accordance with the rabbinical

much

one another, or

as touch

same dish or drink out of the same cup.

By

this

be

in the eyes of her

satiety is

avoided

husband

all

;

the wife continues to that she

was as maiden

in the eyes of her lover.

Finally,

sons

!

what innocence rules among unmarried per-

It often

happens that a young

sixteen or eighteen years

is

man

the least about the object of marriage. nations this

is

certainly very

or

woman

of

married without knowing

seldom the

Among

case.

other

Solomon

132

Maimon :

CHAPTER

XVI.

Jewish Piety and Penances.

IN

my

position

;

was of a somewhat strong

I

youth

and

deal of pride, quarrelsomeness,

and other

evil qualities,

me on

that account.

they became objects of dislike to I

sought therefore as

who

are

model only those among them,

commonly known by

the Pious. their lives

moral

my

religious dis-

most of the rabbis a good

as I observed in

the

name

of Chasidim, or

These are they who devote the whole of to the strictest observances of the laws and I

virtues.

had afterwards occasion

to

remark that

do harm, less indeed to others, but themselves, inasmuch as they root out

these on their part all

the

more

to

the wheat with the tares their

and

desires

powers and cramp

;

* while they seek to suppress

passions,

they suppress

their activity, so

cases by their exercises to bring

much

also

their

so as in most

upon themselves an un-

timely death.

Two

or three instances, of which I was myself an eye-

witness, will

*

be

In the original,

sufficient to establish

" Das Kind mit dem Bade

what has been

ausschiitten."

said.

Trans.

An

A

Jewish scholar,

his piety,

exercises

Autobiography.

at that

time well

133

known on account

T'shubath

Hakana

sists in fasting

Kana

the penance of

daily for six years,

which con-

and avoiding

per anything that comes from a living being

honey,

He

etc.).

had

(flesh, milk,

in

which the penitent

allowed to remain two days in the same place addition, he felt

had worn a

is

is,

a

not

and, in

;

But

hair-shirt next his skin.

he would not be doing enough

that

for sup-

also practised Golath, that

continuous wandering,

he

of

Simon of Lubtsch, had undergone the severest of penance. He had already carried out the

for the satis-

faction of his conscience unless he further observed the

Tshubath Hamishkal

which

the penance of weighing

requires a particular form of penance proportioned to

But as he found by number of his sins was too great every

sin.

way, he took

it

into his

After he had spent in his

head

calculation,

to

that

be atoned

the

in this

to starve himself to death.

some time

wanderings to the place

in this process,

where

my

he came

father lived,

and, without anybody in the house knowing, went into

the barn, where he ness.

My

father

fell upon the ground came by chance into

whom

found the man,

in utter faint-

the barn, and

he had long known, lying

half-

dead on the ground, with a Zohar (the principal book of the Cabbalists) in his hand. As he knew well what sort of

man

this was,

he brought him

but the

freshments

;

any way.

My

at

once

man would make no

father

came

all sorts

of re-

use of them in

several times,

and repeated

Maimon:

Solomon

134

his urgent request, that

but

was of no

it

Simon would take something

My

avail.

had

father

;

to attend to

something in the house, whereupon Simon, to escape

from his importunity, exerted

all

his strength, raised

himself up, went out of the barn, and at last out of the village.

again,

When my

father

came back

into

the barn

and found the man no longer there, he ran after lying dead not far from the village.

him, and found him

The

affair

was generally made known among the Jews,

and Simon became a

saint.

Jossel of Klezk proposed nothing less than to hasten

the advent of the Messiah. strict

To

end he performed

this

penance, fasted, rolled himself in snow, undertook

night-watches and similar severities.

By all

sorts of

such

operations he believed that he was able to accomplish

the overthrow of a legion of evil

coming.* Cabbalistic

To

in the

fooleries till

subject, believed that

fumigations,

way of

at length

he

really

he

saw

lost his wits spirits

his

many

conjurations,

open, calling each of them by name.

and

on the

with his eyes

-He would then

In the same way a

city of

kept guard

these exercises he added at last

similar practices

*

who

spirits,

on the Messiah, and threw obstacles

fool, called Chosek, was going Lemberg, against which he was enraged and ;

to starve the for this pur-

pose he placed himself behind the wall, in order to blockade the The result of the blockade, however, was that

city with his body.

he nearly died of hunger, while the city knew nothing whatever of a famine.

An

135

Autobiography.

beat about him, smash windows and stoves under the idea that these were his foes, the evil

manner of

after the

he lay down

in

his forerunner

somewhat

spirits,

Don

At

Quixote.

last

complete exhaustion, from which he was

with great difficulty restored, by the physician of Prince Radzivil.

Unfortunately cises of this sort,

I

could never get further in pious exer-

than to abstain for a considerable while

from everything that comes from a

living being

;

and

Days of Atonement I have sometimes fasted

during the

three days together.

T'shubath

taking the

others of the

same

once resolved indeed on under-

I

Hakana

sort,

but this project, like

;

remained

unfulfilled, after I

had

adopted the opinions of Maimonides, who was no friend of fanaticism or pietism.

time when-

I

still

It

observed the rabbinical regulations

with the utmost strictness, tain

remarkable, that at the

is

I

yet

would not observe

cer-

ceremonies which have something comical about

them.

Of

this

kind, for example, was

(Beating) before the Great

every

Jew

lays himself

Day

on

the

Malketh

of Atonement, in which

his face

in the synagogue,

while another with a narrow strip of leather gives thirty-nine

lashes.

Of

the

same

sort

is

him

Haphorath

Nedarim, or the act of setting free from vows on New Year's Eve. In this three men are seated, while another appears before them, and addresses to them a certain form, the general drift of which

know what

a heinous sin

it is,

is

as follows

not to

fulfil

" :

vows

;

Sirs, I

and

in-

Solomon

136

Maimon :

asmuch

as I have doubtless this year

which

have not

I

beg of you

I

will set

made some vows can no longer

me

free

re-

from the

.that you do not indeed repent of the good resolutions which I have bound myself by these vows ; I repent

collect, I

same. to

fulfilled,

and which

I

merely of the

fact, that in

making such resolutions

I

did

not add, that they were not to have the force of a vow,"

Thereupon he withdraws from the judgmentpulls off his shoes, and sits down on the bare

etc., etc.

seat,

ground, by which he

supposed to banish himself

is

vows are dissolved.

his

After he has sat for

some

till

time,

and

said a prayer by himself, the judges begin to call " Thou art our brother thou art our brother aloud, !

!

thou art our brother

There

!

banishment any longer, to the judgment.

us

"

no vow, no

no

oath,

thou hast submitted thyself

after

Rise from the ground and

come

to

This they repeat three times, and with that the

!

man

is

is

at

once

set free

from

At serio-comic scenes of

all his

vows.

this sort I

could only with

the greatest difficulty refrain from laughing.

shame came over me, when formances.

I

I

was

sought therefore,

by the

subject, to free myself

already attended to

another synagogue.

it,

A

to undertake

if I

blush of

such per-

was pressed on the

pretext, that I

had

either

or was going to attend to

A

it,

in

very remarkable psychological

It might be thought impossible for any phenomenon one to be ashamed of actions which he saw others per!

forming without the slightest blush of shame.

Yet

this

An was the case here. only by the

fact,

137

Autobiography.

This phenomenon can be explained

that in all

my

to the nature of the action in

had regard first (whether it was right

actions I

itself,

or wrong, proper or improper), then to tion to

when

some end, and

it

was not

that I justified

it

its

nature in rela-

as a means, only

in itself incapable of being justified.

This principle was developed afterwards in system of religion and morals.

most of men act on the the means.

On

my

whole

the other hand, the

principle, that the

end

justifies

Solomon

138

Maimon

CHAPTER

:

XVII.

Friendship and Enthusiasm.

IN the place where

resided I had a

I

bosom

friend,

Moses Lapidoth by name. We were of the same age, the same studies, and nearly the same external circumstances, the only difference being, that at I

an early period

already showed an inclination to the sciences, while

Lapidoth had indeed a love of speculation, and also great acuteness and power of judgment, but had no wish to proceed further than

he could reach by a mere sound

common

this friend I

With

sense.

used to hold many

a conversation on subjects of mutual interest, especially the questions of religion

and morals.

We were the only persons in the place, who ventured be not mere

imitators, It

everything. differed

from

by degrees

;

but to think independently about

was a natural

all

the rest

opinions and conduct, but, as

to

result of this, that, as

of the

we separated

we had

still

community

to live

our

in

ourselves from

we

them

by the community,

our circumstances on this account became every day

worse and worse. nevertheless

we were

Tis

true,

we noted

this fact,

but

unwilling to sacrifice our favourite

An inclinations for

any

139

Autobiography.

We

interest in the world.

ourselves therefore, as best

we

constantly of the vanity of

all things,

might, over our

consoled

spoke

loss,

of the religious and

upon whom we looked down with a sort of noble pride and contempt. We used especially to open our minds, a la Mandemoral

ville,

faults of the

common

herd,

on the hollowness of human

many

thereby

viewed

it.

a young

this

suffering

widow

for,

off.

The

it

the habit of drinking

elders

as

mead

at

was holding too

elicit

She from

these people were in

her house, and

was reasonable, she received them

they

was found, that

servants of the manor.

fact, that

and

on account of

but no sort of inquisition could

her anything beyond the

lite

place,

punishment,

of the Jewish people

some

the

sins,

After instituting an inquiry

free intercourse with

was sent

in

children had been carried

held a meeting to find out the secret

which they were

For example,

virtue.

smallpox had been very prevalent

in a pleasant

that, as

and po-

manner, but that in other respects she was uncon-

As no other evidence

scious of any sin in the matter.

was forthcoming, she was about to be acquitted, when an elderly matron came flying like a fury and screamed, "

Scourge her

sin

!

If

!

scourge her

you do not do

death of so

many

!

it,

then

innocent souls

doth was present with

me

at

"Friend, do you suppose that fierce

she has confessed her

till

may

fall

the guilt of the

upon you

this

scene,

Madam

is

" !

and

Lapisaid,

making so

a complaint against this woman, merely because

she

Maimon:

Solomon

140

and

seized with a holy zeal

is

welfare

Oh

?

no

!

She

feeling for the general

enraged, merely because the

is

possesses attractions, while she herself can

widow

still

longer

make claim

to any."

assured him that his opin-

I

ion was thoroughly in accordance with

his slender

man was

own.

pay could support

Every Friday the

his family only in a very sorry style.

poor

my

His father-in-law

Lapidoth had poor parents-in-law.

was Jewish sexton, and by

no

therefore compelled to listen to

all sorts

of reproach and abuse from his wife, because he could

not provide her with what was indispensable for the holy

Sabbath. tion:

"My

that she

me

Lapidoth told

this with the addi-

make me

to believe

zealous merely for the honour of the holy

is

Sabbath.

about

mother-in-law wants to

Nay, verily

;

she

is

zealous merely for

honour of her own holy paunch, which she cannot she would like

;

the

fill

as

the holy Sabbath serves her merely as

a pretext."

Once when we were

taking a walk on the wall round

the town, and conversing about the tendency of men,

which

is

selves

and

fair,

evinced in such expressions, to deceive them" others, I said to Lapidoth, Friend, let us be

and pass our censure on

Is not the contemplative life

others.

which

ourselves, as well as

is

which we

lead,

on

and

by no means adapted to our circumstances, to

be regarded as a result of our indolence and inclination to idleness,

which we seek

the vanity of

all

things

?

to

defend by reflections on

We

are content with our pre-

An sent circumstances;

them without With

ness.

first

Because we cannot

why?

alter

fighting against our inclination to idle-

our pretence of contempt for everything

all

outside of us,

141

Autobiography.

we cannot avoid

to enjoy better food

the secret wish to be able

and clothing than

We

at present.

men

addicted to the plea-

sures of sense, because they have

abandoned our mode

reproach our friends as vain

life, and undertaken occupations adapted to their But wherein consists our superiority over them, powers.

of

when we merely theirs ? fact,

follow our inclination as they follow

Let us seek to find

this superiority

merely in the

that"we at least confess this truth to ourselves, while

they profess as the motive of their actions, not the faction of their

general

own

utility."

a powerful

particular desires, but the impulse to

Lapidoth, on

our

whom my

impression, answered

"Friend, you are perfectly

mend

faults,

satis-

we

will

some warmth,

with If

right.

words produced

we cannot now

not deceive ourselves about

them, but at least keep the way open for amendment."

In conversations of

this

pleasantest hours, while

kind we two cynics spent our

we made

ourselves merry some-

times at the expense of the world, sometimes at our own.

Lapidoth, for example, whose old dirty clothes had

all

and one of whose sleeves was wholly from the rest of his coat, while he was not in a parted

fallen into rags,

position even to have

on

his

back with a

it

pin,

mended, used to and

to ask

like a Schlachziz (a Polish noble) ?

me,

" I,

fix

"

the sleeve

Don't

I

look

again, could not

Maimon

Solomon

142

sufficiently

commend my

at the

open

:

rent shoes, which were quite

"They do

because, as I said,

toes,

not

squeeze the foot."

The harmony

of our inclinations and

manner of

life,

along with some difference in our talents,

made our

con-

versation

more

the

all

for the sciences,

I

agreeable.

made more

had more

talent

earnest endeavours after

thoroughness and accuracy of knowledge than Lapidoth. He, on the other hand, had the advantage of a lively imagination,

and consequently more

and poetry than friend it

knew how

embodiment

If I

I.

we

and the

last

and, as

it,

it

in a multitude of examples. far, that,

my

were, to give

Our

whenever

it

affection

was prac-

spent day and night in each other's company,

first

thing

we

places where visit

produced a new thought,

to illustrate

for one another went so ticable,

talent for eloquence

we

did,

on returning home from the

severally acted as family-tutors,

was to

each other, even before seeing our own families.

we began

of prayer.

to neglect

Lapidoth

on

first

this

At

account the usual hours

undertook to prove, that the

Talmudists themselves offered up their prayers, not exclusively in the synagogue, but

chambers.

sometimes in

Afterwards he pointed out

prayers held to be necessary are not that

some may be dispensed with

all

their study-

also,

that the

equally so, but

altogether

:

even those,

which are recognised as necessary, we curtailed

by

at last they

were

totally neglected.

Once, when we went

for a

walk on the wall during the

degrees,

till

An

143

Autobiography.

hour of prayer, Lapidoth said to me, " Friend, what going to "

become of

We

us ?

What do you mean by

do not pray now

that

?

"

I inquired.

" I throw myself," said Lapidoth,

God, who certainly for a slight

"

God

not punish his children severely

neglect"

this

had by

this

accurate ideas of

Accordingly

I

" ;

He

also

that ?

"

asked Lapidoth.

time obtained from Maimonides more

God and "

replied,

of our duties towards Him.

Our

destination

is

merely the

attainment of perfection through the knowledge of the imitation of

is

reason cannot help us much."

What do you mean by

I

" on the mercy of

not merely merciful" I replied

Consequently

just.

"

is

will

is

at all."

His

actions.

Prayer

is

God and

simply the ex-

pression of our knowledge of the divine perfections, and, as a result of this knowledge,

common man who ledge

;

ception.

is

intended merely for the

cannot of himself attain to

and therefore

it

is

adapted to

his

this

mode

know-

of con-

But as we see into the end of prayer, and can

attain to this

end

directly,

we can dispense

altogether

with prayer as something superfluous."

This reasoning appeared to us both to be sound.

We

resolved therefore, for the purpose of avoiding offence,

go out of the house every morning with our Taleth and Tephilim (Jewish instruments of prayer), not, how-

to

ever, to the synagogue, but to our favourite retreat, the wall,

and by

this

Jewish Inquisition.

means we

fortunately escaped

the

Solomon Maimon:

144

But

this enthusiastic

else in the world,

had

companionship, like everything

to

come

to an end.

As we were

both married, and our marriages were tolerably

we were lies,

obliged, for the

to accept situations as family-tutors.

we were not

fruitful,

purpose of supporting our fami-

infrequently separated,

By

this

means

and afterwards were

able to spend merely a few weeks in the year together.

An

CHAPTER The

THE

place,

tutor,

was

where

145

Autobiography.

XVIII.

Life of a Family-Tutor.

I first

occupied the position of family-

at the distance of

a league from

my residence.

family was that of a miserable farmer in a still more miserable village ; and my salary was five thalers in

The

The

Polish money.

the

manner of

indescribable. fifty

hair,

life,

poverty, ignorance,

which prevailed

The farmer

and rudeness

in this house,

himself was a

man

in

were

of about

years, the whole of whose face was overgrown with

ending in a

dirty, thick

beard as black as pitch. His

language was a sort of muttering, boors, with

whom

intelligible

he held intercourse

daily.

only to the

Not only

was he ignorant of Hebrew, but he could not speak a word of Jewish ; his only language was Russian, the com-

mon

patois of the

peasantry.

were of the same stamp.

which they inside

and

lived,

His wife and children

Moreover, the apartment, in

was a hovel of smoke, black as coal

out, without a

chimney, but with merely a

small opening in the roof for the exit of the smoke,

an

opening which was carefully closed as soon as the

fire

was allowed to go out, so that the heat might not escape.

Solomon Maimon:

146

The windows were narrow

strips of

pine laid crosswise

This apart-

over each other, and covered with paper.

ment served and

sleep.

smoke,

as

at

once

Think is

for sitting,

of this

room

drinking, eating, study

intensely heated,

wind and rain

till

the whole place

Here hang a

suffocation.

of clothing on poles laid across the

kill

the vermin with the smoke.

dry, while their

fat

beets,

the Lithuanians.

and other

room

it

to

dirty

in order to

There hang sausages

keeps constantly trickling

the heads of people below.

cabbage and red

with

filled

is

foul washing

bits

to

down on

Yonder stand tubs with sour

which form the principal food of

In a corner the water

kept for daily

is

In

use, with the dirty water alongside.

this

room the

kneaded, cooking and baking are done, the cow milked, and all sorts of operations are carried on.

bread is

and the

generally the case in winter, driven back by

is

In this magnificent dwelling the peasants bare ground

;

you dare not

sit

higher

to be suffocated with the smoke.

sit

on the

you do not wish

if

Here they guzzle

their

whiskey and make an uproar, while the people of the

house

sit

in a corner.

the stove with to *

my

them out of an old

Russian Jewish.

I usually

took

my

place behind

dirty half-naked pupils, and expounded

tattered Bible, from

All this together

Hebrew

made such

into

a splen-

did group as deserved to be sketched only by a Hogarth,

and It

to be

sung only by a Butler.

may be easily imagined, how pitiable

here must have been.

Whiskey had

to

my condition form my sole com-

An fort

;

made me

it

creased by the

were rioting

estates of Prince

village

and

Radzivil, was stationed in the

neighbourhood.

The house was

who committed

of drunken Russians,

cesses,

to pieces tables

constantly

all sorts

To

in this

house as guard, and whose charge

was to secure the house against

all

violence,

once drunk, and demanded something to millet with butter

A

A

and called

for

for another dish.

spirits.

brought, and he poured

it

after milk, pepper, salt,

and

to

A

all

He more

This was the butter

whole bottle was

likewise into the dish.

he began to

the beard, struck

After he had taken

strike

him

There-

tobacco, in large quantities

be brought to him, the whole being put

the mixture devoured. fuls,

for

whole small tub of butter was brought, when

brought immediately, whereupon he threw

had

dish of

was placed before him cooked.

he shouted again an order

it,

it

came home

eat.

shoved the dish away, and shouted an order butter.

and

who

give merely one example, a Russian,

was stationed

into

of ex-

and benches, threw glasses

bottles into the faces of the people of the house,

so on.

in-

who

time with every conceivable cruelty

and

hewed

This was

misery.

fact, that a regiment of Russians,

on the

full

my

forget all

at that

its

147

Autobiography.

in,

and

some spoon-

about him, pulled the host by

in the face with his

fist,

so that the

blood flowed out of his mouth, poured some of his

glo-

rious broth

down

manner

he became so drunk that he could no longer

till

his throat,

support himself, and

fell

and went on

to the ground.

in this riotous

Solomon

148

Such scenes were

:

common

that time very

at

If a

where in Poland.

Maimon

every-

Russian army passed a place,

they took with them a prowodnik, or guide, to the next

But instead of seeking

place.

mayor or the first

person

to

be supplied by the

village magistrate, they

whom

they met on the

used to seize the

He

road.

or old, male or female, healthy or sick,

young

nothing to them

from special

it

might be mattered

knew the road well enough and only sought an opportunity for

for they

;

charts,

happened that the person seized did not all, and did not show them the right way not allow themselves to be sent astray on did road, they outrage.

know

this

If

it

the

at

account

;

they selected the road

cudgelled the poor prowodnik not knowing the I

till

all right,

way !

was once seized as a prowodnik myself.

indeed know the way, but luckily chance.

but they

he was half-dead, for

I

hit

I did not

upon

it

by

Fortunately, therefore, I reached the proper

and the only violence I suffered, besides a good many blows and kicks from the Russian soldiers, was the threat, that, if ever I led them astray, I should certainly place,

be flayed alive

a threat which they might be trusted

with carrying into execution.

The less

other places which I

similar

to this.

psychological principal part

An

filled as tutor

In one of these a remarkable

incident occurred in

and which

incident of the

were more or

is

which

I

took the

to be described in the sequel.

same kind, however, which happened

An to another person

and of which

must be mentioned

A

149

Autobiography. I

was simply eye-witness,

here.

tutor in the next village,

who was

a somnambulist,

bed and went

rose one night from his

to the village

churchyard with a volume of the Jewish ceremonial laws in

his

hand.

After remaining

some time

he

there

In the morning he rose up, with-

returned to his bed.

out remembering the least of what had happened during the night, and went to the chest where his copy of

the ceremonial laws was usually kept, in order to take

out the

first

part,

Orach Chajim or the

Way

of Life,

The

which he was accustomed to read every morning. code consists of four separately,

and

all

He

in the chest.

each of which was bound

parts,

the four had certainly been locked

three of the parts, Joreh

Deah

or the Teacher of

As he knew about

being awanting.

searched everywhere,

till

at

last

yard where he found the Joreh

took this for a bad

disquieted.

On being

his

he came

Deah

chapter, Hilchoth Abheloth or the

He

up

was therefore astonished to find only

Wisdom,

disease

he

to the church-

lying

open

at the

Laws of Mourning.

omen and came home much

asked the cause of his disquietude

he related the incident which had occurred, with the addition,

He

"Ah! God knows how my

begged of

his

poor mother

is

!"

master the loan of a horse and per-

mission to ride to the nearest town, where his mother lived, in

order to enquire after her welfare.

to pass the place

where

I

was

tutor,

and

I

As he had

saw him riding

Solomon Maimon:

150

in great excitement without being willing to

even

for

a

little

while,

I

dismount

asked him the cause of his

excitement when he related to

me

the above-mentioned

incident. I

was astonished, not so much about the particular

circumstances of this incident, as about somnambulism in general, of friend,

which

till

ism was a

common

meant nothing, but Abheloth

known

upon he rode

him the reason of had come merely

My

somnambulit

that the circumstance of the Hilchoth

misfortune.

There-

arrived at his mother's house,

off,

at

nothing.

that

occurrence with him, and that

made him forebode some

found her seated

and

her frame for needlework. She asked his coming,

to

pay her a

he rode back

when he visit,

replied that he

as he

had not seen

After he had rested for a good

her for a long time. while,

then I had

on the other hand, assured me

;

but his disquietude was by no

means wholly removed, and the thought of the Hilchoth Abheloth he could not get out of his head. The third day

after,

lived,

a

and

fire

broke out in the town where his mother

the poor

woman

perished

in

the

Scarcely had the son heard of the conflagration,

began

He

rode off in

all

haste to

when he

had so miserably perished. the town, and found what he

to lament that his mother

had foreboded.

flames.

An

151

Autobiography,

CHAPTER

XIX.

Also on a Secret Society, and therefore a Long Chapter.

ABOUT

time

this

nation, called the into prominence.

Hebrews

by the

I

became acquainted with a

New

Chasidim

is

the

to the pious, that

themselves

tinguish

sect of

my

Chasidim, which was then coming

name is,

generally given

to those

by exercising the

who

strictest

dis-

piety.

These were, from time immemorial, men who had freed themselves from worldly occupations and pleasures, and

devoted their religion

lives to the strictest exercise of the laws of

and penance

for their sins.

As

already

tioned, they sought to accomplish this object

and other

up

by prayers

exercises of devotion, by chastisement of the

body and similar means. But about this time some among them for

men-

founders of a

new

true piety does not by any

set

themselves

sect.

They maintained that

means

consist in chastisement

of the body, by which the spiritual quiet and cheerfulness,

necessary to the knowledge and love of God, are disturbed.

On

satisfy all

the contrary, they maintained that

his bodily wants,

sures of sense, so far as

and seek

man must

to enjoy the plea-

may be necessary

for the deve-

Solomon Maimon

152

lopment of our for his

glory.

feelings,

The

inasmuch

as

true service of

:

God

has created

all

God, according to

them, consists in exercises of devotion with exertion of all

our powers, and annihilation of self before

God

for

;

they maintain that man, in accordance with his destination,

can reach the highest perfection only when he

re-

gards himself, not as a being that exists and works for himself, but merely as

an organ of the Godhead. Instead

therefore of spending their lives in separation from the

world, in suppression of their natural feelings,

and

in

deadening their powers, they believed that they acted

much more

when they sought

to the purpose,

their natural feelings as

powers into exercise,

much

to develop

as possible, to bring their

and constantly to widen

their sphere

of work. It

must be acknowledged, that both of these opposite for a foundation. Of the

methods have something true former the foundation

obviously Stoicism, that

is

endeavour to determine actions by

free will in

with a higher principle than passion

on the system of

perfection.

else in the world,

actual

life.

;

the latter

Only both,

is,

an

accordance is

founded

like everything

may be abused, and are abused

Those of the

first

in

sect drive their penitential

disposition to extravagance; instead of merely regulating

and passions by rules of moderation, they annihilate them ; and, instead of endeavouring,

their desires

seek to

like the Stoics, to find the principle of their actions in

pure reason, they seek

it

rather in religion.

This

is

a

An true

it is

pure source,

ideas of religion

Autobiography.

but as these people have false

;

and

itself,

153

their virtue has for

its

foun-

dation merely the future rewards and punishments of an arbitrary tyrannical being

who governs by mere

caprice,

in point of fact their actions flow

from an impure source,

namely the principle of

Moreover,

interest.

merely on fancies, so

in their case in

this

respect, they are far below the grossest Epicureans,

who

this

interest

true, a low,

it is

have,

rests

The

when

still

a real interest as the end

Only then can religion yield a principle

of their actions.

of virtue,

but

that,

it is

founded on the idea of

itself

virtue.

adherents of the second sect have indeed more

and morals

correct ideas of religion

;

but since in this

respect they regulate themselves for the most part in

accordance with obscure

feelings,

and not

in

accordance

with distinct knowledge, they likewise necessarily into

all

of extravagances.

sorts

Self-annihilation

necessity cramps their activity, or gives

They have no

natural science,

it

fall

of

a false direction.

no acquaintance with

psychology ; and they are vain enough to consider themselves organs of the Godhead, which of course they are, to an extent limited

The

attain.

result

is,

by the degree of perfection they that on the credit of the Godhead

they perpetrate the greatest excesses suggestion lively

is

to

thsm a divine

impulse a divine

These

sects

every extraordinary

inspiration,

and every

call.

were not in

their difference

;

fact different sects of religion;

consisted merely in the

L

mode

of their

Solomon Maimon

154

But

religious exercises.

:

their animosity

still

that they decried each other as heretics,

mutual persecution. At

the

first

itself

and even beyond.

The heads

new

doctrine

Polish

sect held the

Jew

it

was to preach the

Jews consist of scholars, that

is

Moreover,

this

new

to blessedness easier,

way fasts

and

life

;

is,

men

for every

destined from his birth to be a rabbi, and

only the greatest incapacity can exclude office.

upper

of the sect ordinarily sent

whose duty

an inactive and contemplative

to-

in

and procure adherents. Now, the majority

of the Polish

devoted

far,

nearly over the whole of Poland,

hand, and extended

emissaries everywhere,

new

went so

and indulged

vigils

him from

the

make

the

doctrine was

inasmuch as

it

to

declared that

and the constant study of the Talmud

are not only useless, but even prejudicial to that cheerfulness of spirit

which

is

essential to

genuine piety.

It

was therefore natural that the adherents of the doctrine spread

far

and wide

in a short time.

Pilgrimages were made to K. M. and other holy places,

where the enlightened superiors of

this sect

abode.

Young

people forsook parents, wives and children, and went in troops to the

new

visit

these superiors,

doctrine.

The

and hear from

their lips

occasion, which led to the rise

of this sect was the following.* *

In our times,

when

so

much

is

said both

pro and contra about

secret societies, I believe that the history of a particular secret society, in which I was entangled, though but a short time, should

not be passed over in this sketch of

my

life.

An

have already remarked

I

155

Autobiography. that, since the

time when the

position and were dispersed Jews among other nations where they are more or less tolerated, they have had no internal form of government

national

their

lost

but their religious constitution, by which they are held

and

together

still

in

form,

their

political

Their leaders, therefore,

an organic whole.

dispersion,

of

spite

have allowed themselves to be occupied with nothing so

much

as with imparting additional strength to this, the

only bond of union by which the Jews nation.

But the doctrines of

their religion take their origin in the

while these leave their

much

that

to

Consequently the aid of tradition

and by

in,

Holy

this

entrusted

particular

body

this

Tradition

to

cases.

of necessity called

is

made

is

if

specified

whole nation, but merely to a

the

means, however, the

much

evil

that was

was not avoided.

still

indeterminate.

of particular cases from the general, and

new laws demanded by

the circumstances of different

many

controversies

these very controversies and the

body

to appear as

This tradition could not of course

times, gave occasion for

this

particular

a sort of legislative commission.

itself left

The deduction the

Scriptures,

Scriptures, as well as the deduction of cases left

in determinate laws.

By

Holy

means the method of expounding the

undetermined by them,

be

and the laws of

indefinite in regard to

is

and application

exposition

constitute a

still

their faith

became

mode

always more

;

but through

of their settlement,

numerous, and

its

Solomon Maimon:

156

on the nation more powerful.

influence

constitution

therefore in

is

accordingly exposed to

The unlearned

all

its

form

The

Jewish

and

aristocratic,

is

the abuses of an aristocracy.

classes of the

burdened

people, being

with the care of supporting not only themselves but also the indispensable learned class, were unable to give their

But from time

attention to abuses of the kind.

men have

arisen out of the legislative

have not only denounced called in question

Of this who

sort

its

its

body

to time

who

itself,

abuses, but have even

authority.

was the founder of the Christian

at the very outset

religion,

placed himself in opposition to

the tyranny of this aristocracy, and brought back the

whole ceremonial law to system, to

means

its

origin,

namely, a pure moral

which the ceremonial law stands related In

to end.

this

way the reformation

also

was the notorious Shabbethai Zebi, who,

of last century* set himself

going to abolish the

upon

would,

as

a

sort

at the close

Messiah, and was

whole ceremonial law, especially

the rabbinical institutions.

reason

up

at least of

Of the same

part of the nation was accomplished.

as

owing

A

moral system founded to

the

deeply

rooted

prejudices of the nation at that time, have been powerless to

work out a wholesome reformation.

prejudices and fanaticism therefore

That

is,

it

of course, the I7th century.

To

their

was necessary to

Trans.

An

Autobiography.

oppose prejudices and fanaticism.

157

This was done

in

the following way.

A

secret society,

whose founders belonged to the dishad already taken root in

affected spirits of the nation, it

A certain

for a long time.

de Leon,

is

said,

French rabbi, named Moses

according to Rabbi Joseph Candia, to

have composed the Zohar, and to have foisted the nation as an old book having for

its

brated Talmudist, Rabbi ben Jochai.

This book con-

Holy

tures in accordance with the principles of the

or rather, in the

Scrip-

Cabbalah

;

contains these principles themselves delivered

it

form of an exposition of the Holy Scriptures, and

drawn, as

double

upon

author the cele-

above, an exposition of the

tains, as stated

it

were, from these.

it

face,

and admits,

It

has, like Janus, a

therefore, of a

double interpre-

tation.

The one

is

that

which

in Cabbalistic writings,

tem.

Here

is

given with great diffuseness

and has been brought

into a sys-

a wide field for the imagination, where

is

it

can revel at will without being in the end better instructed

on the matter than rative language,

before.

Here

many moral and

are delivered, in figu-

physical truths, which

lose themselves at last in the labyrinth of the hyperphysical.

to

This method of treating the Cabbalah Cabbalistic scholars,

and constitutes the

is

peculiar

lesser

mys-

teries of this secret society.

The second method, on secret political

the other hand, concerns the

meaning of the Cabbalah, and

is

known

Solomon Maimon:

158

only to the superiors of the secret society.

These supe-

riors themselves, as well as their operations,

remain ever

the rest of the

unknown;

if

acquainted with,

you choose.

which are unknown to themselves,

betray political secrets

while the former will not do

Only the

interest.

you may become But the latter cannot

society

it,

because

it is

lesser (purely literary) mysteries are

them

entrusted to the people, and urged upon

of the highest importance. teries

against their

The

as matters

greater (political) mys-

are not taught, but, as a matter of course, are

brought into practice.

Rabbi Joel Baalshem * by name, became very celebrated at this time on account of some lucky cures which he effected by means of his medical

A

certain Cabbalist,

acquirements and his conjuring

tricks, as

he gave out

was done, not by natural means, but solely Maasith (the practical Cabbalah),

that all this

by help of the Cabbalah

and the use of sacred names. very successful

have followers

game in

In

in Poland.

his

art.

this

He

Among

way he played a

also took care to

his

disciples

some, who took hold of his profession, and selves a

name by With

robberies.

*

successful cures

were

made them-

and the detection of

their cures the process

was quite natu-

one who occupies himself with the practical Cabwith the conjuration of spirits and the writing of amulets, in which the names of God and of many sorts of spirits are

Baalshem

balah, that

employed.

is,

is

An

159

Autobiography,

They employed the common means of medicine, but after the usual method of the conjurer they sought

ral.

turn the attention of the spectator from these, and

to

direct

it

The

to their Cabbalistic hocus-pocus.

robberies

they either brought about themselves, or they discovered

them by means of

their detectives,

who were spread

all

over the country.

mode

Others of greater genius and a nobler ing,

formed 'far grander

They saw

plans.

of think-

that their

private interest, as well as the general interest, could

best

promoted by gaining the people's confidence, and

this they

sought to

command by

plan was therefore moral and

At

be

first it

appeared as

if

enlightenment.

political at the

Their

same time.*

they would merely do away with

the abuses which had crept into the Jewish system of religion

and morals

;

but

this

drew

after

it

complete abrogation of the whole system. points which they attacked were these i.

The abuse

of necessity a

The

principal

:

Instead of sim-

of rabbinical learning.

them capable of being of the rabbis leaves them still

plifying the laws and rendering

known by all, the learning more confused and indefinite.

Moreover, being occu-

pied only with the study of the laws,

it

gives as

much

* As I never attained the rank of a superior in this society, the exposition of their plan cannot be regarded as a fact verified by exarrived at by reflection. perience, but merely as an inference

How

founded, can be determined merely by analogy according to the rules of probability. far this inference is well

Solomon Maimon:

160

attention to those which are

such as the laws of those which are

no longer of any application, of purification,

sacrifice,

still

in use.

Besides,

it is

etc.,

as to

not the study,

but the observance of the laws, that forms the chief con-

them

cern, since the study of

is

not an end in

merely a means to their observance.

And,

itself,

but

finally, in

the

observance of the laws the rabbis have regard merely to the external ceremony, not to the moral end. 2.

The abuse

penitents.

of piety

is

not that knowledge of

is

based on reason

;

it

God and His

part of the so-called

zealous,

Their motive to

the practice of virtue.

tions of

on the

These become very

God and His

about

however,

virtue,

which

consists rather in false representaattributes.

They

failed therefore

upon a spurious

Instead of aspiring after likeness to God, and

striving to escape

into the

true,

perfection,

of necessity to find true virtue, and hit imitation.

it is

from the bondage of sensual passions

dominion of a

free will that finds its

motive in

reason, they sought to annihilate their passions hilating their

powers of

activity, as I

by anni-

have already shown

by some deplorable examples.

On

the other hand, those

who sought

to enlighten the

people required, as an indispensable condition of true virtue,

a cheerful state of mind disposed to every form of

active exertion

;

and they not only allowed, but even

commended, a moderate enjoyment of

all

re-

kinds of

pleasure as necessary for the attainment of this cheerful disposition.

Their worship consisted in a voluntary

An

161

Autobiography.

elevation above the body, that

is,

the thoughts from

things,

individual

self,

and

created

all

in

in

an abstraction of even from the

union with God.

a kind of self-denial arose

this

By

among them, which

to ascribe, not to themselves, but to

actions undertaken in this state.

God

means

led

them

alone, all the

Their worship therefore

consisted in a sort of speculative adoration, for which

they held no special time or formula to be necessary, but they

left

each one to determine

degree of his knowledge.

commonly God.

Still

it

according to the

they chose for

it

most

the hours set apart for the public worship of

In their public worship they endeavoured mainly

to attain that elevation

described

;

they

above the body, which has been

became

so absorbed in the idea of the

divine perfection, that they lost the idea of everything else,

even of their own body, and, as they gave

body became

in this state wholly

Such abstraction, however, was

devoid of

feeling.

a very difficult matter

and accordingly, whenever they came out of

new

this state

;

by

suggestions taking possession of their minds, they

laboured, by

all

movements and state

out, the

sorts of mechanical operations, cries, to bring themselves

once more, and to keep themselves

such as

back into the in

it

without

interruption during the whole time of their worship.

was amusing prayers by

to observe

all sorts

haw

It

they often interrupted their

of extraordinary tones and comical

gestures, which were meant as threats and reproaches

against their adversary, the Evil Spirit,

who

tried to dis-

Solomon Maitnon

162

turb their devotion

and how by

;

:

this

means they wore

themselves out to such an extent, that, on finishing their prayers, they

commonly

down

fell

in

complete exhaus-

tion.

not to be denied that, however sound

It is

such a worship,

basis of

much

The

as the other.

it

is

may be

the

subject to abuse just as

internal activity following

cheerfulness of mind,

upon must depend on the degree of

knowledge acquired.

Self-annihilation before

God

is

only then well-founded, when a man's faculty of knowledge,

owing to the grandeur of

its

object,

is

occupied with that object, that he exists, as of himself, in the object alone. faculty of

that

is

it

men

on the contrary, the

repressed rather than stimulated.

is

who sauntered about

with pipe in mouth, all

were, out

its

object, so

incapable of any steady progress, then the

of this sect,

about

If,

limited in respect of

mentioned, by being concentrated on

activity

object,

knowledge

is

so entirely

it

when

this single

Some

idly the

simple

whole day

asked, what they were thinking " are thinking about

the time, replied,

We

God." This answer would have been

satisfactory, if

they

had constantly sought, by an adequate knowledge of nature, to extend their

But

this

knowledge of the divine perfections. was impossible in their case, as their knowledge

of nature was extremely limited

;

and consequently the

condition, in which they concentrated their activity

an object which, ful,

became

in respect of their capacity,

of necessity unnatural.

was

upon

unfruit-

Moreover, their

An

163

Autobiography.

actions could be ascribed to God, only

the results of an accurate knowledge of

when they were God but when ;

they resulted from a very limited degree of this knowledge, it

was inevitable that

of excesses should be com-

all sorts

mitted on the credit of God, as unfortunately the issue has shown.

But the the

new

fact, that this sect

spread so rapidly, and that

doctrine met with so

majority of the nation,

much

applause

may be very

easily

The

natural inclination to idleness

tion

on the part of the majority, who from

and a

life

among

the

explained. of specula-

birth are des-

tined to study, the dryness and unfruitfulness of rabbinical studies,

and the great burden of the ceremonial

which the new doctrine promised

law,

to lighten, finally the

tendency to fanaticism and the love of the marvellous,

which are nourished by ent to

At

make

first

this

phenomenon

the reasons

just

mentioned,

Hostilities

intelligible.

I

;

it

but in spite of

this, for

maintained the upper

were practised on both

party sought to gain adherents. nation,

suffici-

the rabbis and the pietists opposed the spread

of this sect in the old fashion

hand.

these are

this doctrine,

A

sides.

Each

ferment arose in the

and opinions were divided.

could not form any accurate idea of the new

and did not know what to think of

it,

till

I

sect,

met with a

young man, who had already been initiated into the society, and had enjoyed the good fortune of conversing with

its

superiors.

This

man happened

to be travelling

164

Solomon Maimon

:

abode, and

I

through the place of tunity of asking for

my

some information about the

mode

constitution of the society, the

The

so forth.

seized the oppor-

stranger was

still

internal

of admission,

and

grade of

in the lowest

membership, and consequently knew nothing about the

He

internal constitution of the society.

unable to give

me

as far as the

mode

assured

me

any information on the subject

felt

to satisfy

drances to

its

it,

He

in the world.

remove the

or wished to

satisfaction,

had nothing

and

to the superiors of the society,

applying to a

hin-

do but apply

to

eo ipso

he became a

did not even require, as you must do on

medical doctor, to say anything to these

superiors about his moral weakness, his previous

matters of that sort, inasmuch as nothing was to the superiors, they could see into the

and discern everything

that

is

that are remote.

life,

and

unknown

human

concealed in

recesses, they could foretell the future,

hand things

but,

a desire of perfection, but did not

know how

member.

;

of admission was concerned, he

was the simplest thing

that that

Any man, who

was therefore

heart,

secret

its

and bring near

at

Their sermons and moral

teachings were not, as these things commonly

are,

thought

over and arranged in an orderly manner beforehand.

This method -

is

proper only to the man,

who

regards

himself as a being existing and working for himself apart

from God.

But the superiors of

this sect

hold that their

teachings are divine and therefore infallible, only

they are the result of self-annihilation before

when

God, that

An when they

is,

165

Autobiography.

them ex

are suggested to

by the

tempore,

circumstances, without their contributing

exigence of

anything themselves.

As

I

was quite captivated by

this description I

me some

the stranger to communicate to teachings.

He

begged

of these divine

clapped his hand on his brow as

if

he

were waiting for inspiration from the Holy Ghost, and turned to me with a solemn mien and his arms halfbared,

which he brought into action somewhat

Then

Corporal Trim, when he was reading the sermon.

he began as follows "

'Sing unto

:

God of

congregation

new song

a

saints'

His praise

;

(Psalm

cxlix.,

is

in the

i).

superiors explain this verse in the following way. attributes of

God

as the

far the attributes

by

like

Our

The

most perfect being must surpass and conse-

of every finite being

quently His praise, as the expression of His attributes,

must likewise surpass the praise of any such being. the present time the praise of to

Him

what

is

God

consisted in ascribing

supernatural operations, such as the discovery of

concealed, the foreseeing of the future, and the

production of effects immediately by His mere

Now, to

however, the saints, that

perform

such

Accordingly in

this

eminence over them find

Till

some new

praise,

is,

actions

supernatural

God

respect ;

and

which

Quite charmed with

will.

the superiors, are able

themselves.

no longer

has

pre-

therefore necessary to

it

is

is

proper to

this ingenious

God

alone."

method

of inter-

Solomon Maimon:

66

1

preting the

some more

Holy

played, the spirit of

This

a

man

is

He

expositions of the same kind.

therefore in his inspired

15).

begged the stranger

Scriptures, I

is

"

manner:

'When

God came upon him'

explained in the following

self-active,

he

is

proceeded

the minstrel

Kings

(2

;

for

of the passage

is

as in-

purpose he must

this

hold himself like an instrument in a purely passive

The meaning

iii.

way. As long

incapable of receiving the

Holy Ghost

fluence of the

for

therefore this.

state.

When

the

his (fen, the servant of God), becomes like

minstrel

instrument

then the

(fa),

spirit

of

God comes upon

him."* " tion '

Now,"

said the stranger again,

of a passage from the Mishnah, where

The honour

as thine own.'

way.

Our

is

said,

teachers explain this in the following

It is certain that

it

it

of thy neighbour shall be as dear to thee

honour to himself But

" hear the interpreta-

would be

:

no man

this

will find

pleasure in doing

would be altogether

just'as ridiculous to

make

ridiculous.

too

much

of

the marks of honour received from another, as these

confer on us no

* The Hebrew

more

intrinsic

worth than we have

al-

ingenuity of this interpretation consists in the fact, that in MJ may stand for the infinitive of play, as well as for a

musical instrument, and that the prefix 5

may be

translated either

The superiors -wrenched passages of the Holy Scriptures from their context, regarding themselves as merely vehicles of their teachings, as, in the

sense of when, or

of this sect,

as, in

the sense of

like.

who

selected accordingly that interpretation of this passage, best their principle of self-annihilation before God.

which

fitted

An

167

Autobiography.

This passage therefore means merely, that the

ready.

honour of thy neighbour (the honour which thy neighbour shows to thee) must be of as little value in thine

own

eyes, as thine

(the

honour which thou showest

to

thyself)." I

could not help being astonished

nious exegesis,

at the exquisite re-

and charmed with the

inge-

by which they were supported.*

My

finement of these thoughts

;

imagination was strained to the highest pitch by these descriptions,

and consequently

as the pleasure of

M

becoming a member of

B

where the superior

,

this

honourable

- resided.

with the greatest impatience for the close of

of service, which lasted as this I

came

to

still

At from

me *

I

,

my

waited period

As soon

home (though

once on

my

pil-

over some weeks.

and

after

having rested

journey I went to the house of the superior

under the idea that once.

M

I

some weeks.

I started at

The journey extended

last I arrived at

my

for

an end, instead of going

was only two miles away),

grimage.

much

resolved therefore to undertake a journey to

I

society.

wished nothing so

I

was

told,

at the time,

Maimon

could be introduced to him at

however, that he could not speak to

but that I was invited to his table on

in a footnote here refers,

interpretation (xliv., 1-2) as

I

by way of a parallel, to the by a Catholic theologian of a passage in Ezekiel an allegorical prophecy of the Virgin Mary ; but most

readers will probably prefer to leave the exposition of the allegory to the imagination of those who choose to follow it out. Trans.

Solomon Maimon:

1 68

Sabbath along with the other strangers who had come to visit him ; that I should then have the happiness of

man

seeing the saintly

face to face,

was a public audience,

this

and

own mouth

sublimest teachings out of his

of hearing the ;

on account of the

yet,

individual references which I should find self, I

it

might regard

that although

made

this

solemn meal,

and found there a large number of respectable

had met here from various great

white this

He

being

Even

among

At length the

quarters.

and snuffbox were white,

his shoes

the Cabbalists the colour of grace.

gave to every new comer his salaam, that

We

greeting.

sat

down

to table

superior struck

hand

for

call out,

up a solemn

some time upon

"Z

of

is,

his

and during the meal a

After the meal was over, the

solemn silence reigned.

on.

men who

in his awe-inspiring form, clothed in

appeared

satin.

my-

as a special interview.

Accordingly on Sabbath I went to

man

to

H

,

melody, held his

inspiriting

his brow,

M

and then began to of R ," and so

Every new comer was thus called by his own name

and the name of astonishment. verse of the

his residence,

Each Holy

recited,

Scriptures.

began to deliver a sermon served as a

text, so that

for

which excited no

as

he was

called,

little

some

Thereupon the superior which the verses recited

although they were disconnected

verses taken from different parts of the

they were combined with as

formed a single whole.

much

Holy

skill

What was

as

still

Scriptures

if

they had

more

extra-

An ordinary, every

Autobiography.

169

one of the new comers believed

that

he

discovered, in that part of the sermon which was founded

on

his verse,

facts of his

something that had special reference to the

own

spiritual

At

life.

this

we were of course

greatly astonished. It

was not long, however, before

had formed of

the high opinion I

began to qualify

I

this superior

and the

whole

society.

I

was

bottom

false,

and, in addition to that, was limited

own

extravagant principles, such as the

at

strictly to their

observed that their ingenious exegesis

When

doctrine of self-annihilation.

learned these, there was nothing

The

so-called miracles could

By means

for

him

to hear.

be very naturally explained.

of correspondence

and

spies

knowledge of men, by physiognomy and the superiors were able to

man had once

a

new

elicit

and a

certain

skilful questions,

indirectly the secrets of

the heart, so that they succeeded with these simple

men

in obtaining the reputation of being inspired prophets.

The whole

society also

their cynical spirit

displeased

me

not a

little

and the excess of their merriment.

single example of this

may

suffice.

We

by

A

had met once

at

One

of

the hour of prayer in the house of the superior.

company arrived somewhat late, when the others asked him the reason. He replied that he had been the

detained by his wife having been that evening confined

As soon

as they heard this, they began somewhat uproarious fashion. The superior thereupon came out of his study and asked

with a daughter. to congratulate

him

in a

M

Maimon :

Solomon

170

He

the cause of the noise.

was told that we were con-

a gratulating our friend, because his wife had brought with the "A girl!" he answered girl into the world.

"he ought

greatest indignation,

He

poor fellow protested.

he should be made to a

the world.

girl into

seized,

But

floor,

over the

affair,

fell

prayer in the following words,

Lord with I

the

gladness !

would not stay superior's

he was

:

and whipped unmerci-

mood

into an hilarious

upon which the superior "

why

having brought

was of no avail

this

thrown down on the

The

be whipped."*

suffer for his wife

All except the victim

fully.

to

could not comprehend

Now,

called

them

to

brethren, serve the

"

in the place

blessing,

took

society with the resolution to

I

any longer.

my

sought

departure from the

abandon

it

for ever,

and

returned home.

Now

I shall say

of the society. experience,

be

something of the internal constitution

The

superiors may, according to

brought

under

four

heads

:

my

(i) the

prudent, (2) the crafty, (3) the powerful,! (4) the good.

*

A

trait of these, as

of

all

uncultivated men,

is

their

contempt

of the other sex.

became acquainted with one. He was a young weak bodily constitution, lean and pale. He travelled in Poland as a missionary. In his look there was something so terrible, so commanding, that he ruled men by means of it quite despotically. Wherever he came he inquired about the t Of

man

this class I

of twenty-two, of very

constitution of the congregation, rejected whatever displeased him,

and made new regulations which were punctually followed.

The

An The

Autobiography.

highest class, which rules

course the

all

171 the others,

is

of

These are men of enlightenment, who

first.

have attained a deep knowledge of the weaknesses of men and the motives of their actions, and have early learned the truth that prudence

inasmuch

as

in part

is

power

better than

is

power,

dependent on prudence,

while prudence is independent of power. A man may have as many powers and in as high a degree as he will, still

his influence

ever,

and a

is

By prudence, how-

always limited.

sort of psychological

mechanics, that

is,

and

insight into the best possible use of these powers direction, they may be

their

These prudent

leaders,

infinitely

therefore,

an

strengthened.

have devoted them-

selves to the art of ruling free will

men, that is, of using the and powers of other men, so that while these believe

themselves to be advancing merely their

own

ends, they

are in reality advancing the ends of their leaders.

This

can be maintained by a judicious combination and regulation of the powers, so that by the slightest touch

upon

this

There

is

instrument

it

here no deceit,

themselves reach their

may produce for,

the greatest effect.

as presupposed, the others

own ends by

this

means

elders of the congregation, for the most part old respectable far excelled him in learning, trembled before his face. scholar,

who would

not believe the

seized with such terror

best.

men, who

A

great

infallibility of this superior,

was

by his threatening look, that he fell into a violent fever of which he died. Such extraordinary courage and determination had this man attained merely through early exercises in Stoicism.

Solomon Maimon:

172

The second

the crafty, also use the will and the

class,

powers of others regard to these

attainment of their ends

for the

impetuous than the former that they seek

therefore,

expense of others

fully

and

;

own

attaining their

The

It

class.

to

but in

often happens,

ends at the

attain their

their skill consists not

ends, like the

concealing from others the

reached

;

ends they are more short-sighted or more

first class,

merely in

but in care-

fact that they

have not

theirs.

are

powerful

men who, by

their

inborn

or

acquired moral force, rule over the weakness of others, especially

when

others, as, for

one, which

is

The good

their force

is

such as

example, the control of

made

is

all

seldom found

in

the passions but

the end of their actions.

weak men who are merely passive in knowledge and power of will, and whose

are

respect of their

ends are reached, not by controlling, but by allowing themselves to be controlled.

The

highest class, that of the prudent, supervising

all

the others without being under their supervision, as a

matter of course rules them crafty less

on

on

their

good

side,

their other side

they believe they are deceived.

It

makes

the attainment of

all.

and seeks

It

to

makes use of the

make them harm-

by outwitting them, so that when deceiving,

they themselves

are

use, moreover, of the powerful for

more important ends, but seeks, when them in check by the opposition of

necessary, to keep several,

it

may be weaker,

powers.

Finally

it

makes use

An

Autobiography,

of the good for the attainment of

them

with

commends

but these

with

also

means

this

by

ends, not merely

inasmuch

others,

weak brethren

example of submission that

its

173

to

as

it

the others as an

worthy of imitation, and

is

clears out of the

way those hindrances

that arise from the independent activity of the others.

This highest class begins usually with Stoicism, and ends with Epicureanism.

men

of the

first sort,

members

Its

that

is,

consist of pious

such as have for a consider-

able time devoted themselves to the strictest exercise of religious

and

and moral

passions.

laws, to the control of their desires

But they do

Stoicism as an end in

means

not, like the Stoic, look

itself;

they regard

upon

merely as a

the highest end of man, namely, happiness.

to

They do not therefore remain after

it

having obtained from

at the Stoical stage, but,

it all

that

highest end, they hasten to that end of happiness.

By

is

necessary to the

itself,

the enjoyment

their exercise in the strictest Stoicism

their sensibility for all sorts of pleasure is heightened

ennobled, instead of Epicureans.

becoming

By means of

duller, as

this

it is

and

with gross

exercise also they are

placed in a position to defer every pleasure that presents itself

till

they have determined

gross Epicurean

The

first

will

real worth,

impulse to Stoicism, however, must

temperament, and

it

is

which a

lie in

the

only by a kind of self-deception

shifted to the account of voluntary activity.

that

it

But

this vanity imparts

is

its

not do.

courage for actual undertakings

Solomon Maimon:

174

of a voluntary nature, and this courage fired

by

sect are not

they have

first

men

hit

of science,

upon

it is

is

continually

superiors of this

not to be supposed that

by the guidance of reason

their system

Rather, as already said, the motive was, in the

alone.

instance,

ideas

As the

their successful issue.

;

and

to a clear

it

the

in

temperament, was only

second,

after that, that they

knowledge and practice of

religious

could attain

their system in its

purity.

This sect was therefore, in regard to

means, a

sort of secret society,

its

end and

its

which had nearly acquired

dominion over the whole nation

;

and consequently one

of the greatest revolutions was to have been expected, the excesses of

many weak of for

its

some of

spots,

enemies.

its

members had not

if

laid bare

and thus put weapons into the hands

Some among them, who wished

genuine Cynics, violated

dered about naked

all

to pass

the laws of decency, wan-

in the public streets,

attended to the

wants of nature in the presence of others, and so on. their practice of extemporising, as a

By

consequence of their

principle of self-annihilation, they introduced into their

sermons

all sorts

of foolish, unintelligible, confused

By this means some

of them

that in fact they were

became

no longer

insane,

stuff.

and believed

in existence.

To

all

this

must be added

who

did not belong to their sect, especially of the rabbis,

their pride

who, though they had their tive

and

and contempt of others

faults,

were

still

useful than these ignorant idlers.

far

more

Men

ac-

began

An

Autobiography.

175

to find out their weaknesses, to disturb their meetings,

and

to persecute

them everywhere.

This was brought

about especially by the authority of a celebrated rabbi, Elias of Wilna,*

now

Jews, so that

who

stood in great esteem

scarcely any

among

the

traces of the society can

be found scattered here and there.

*

Vol.

Born 1720 iii.,

;

died 1797. See Jost's Geschichtt des Judenthums, Trans.

pp. 248-250.

Solomon Maimon:

176

CHAPTER

XX.

Continuation of the Former, and also something about Religious Mysteries.

AFTER

the account of the secret society in the last chap-

ter, this

seems the most appropriate place to

examination of the thoughtful reader, mysteries in general,

and about the

my

state, for

the

opinion about

mysteries of religion

in particular.

Mysteries in general are

between to

be

modes of

objects in nature,

real,

the causal relation

modes which

are real or held

but which cannot be disclosed to every

by the natural use of his powers of knowledge. truths, that

are founded

is,

those necessary relations of objects which

on the nature of our powers of knowledge,

however few may be familiar with them, are ing to this definition, mysteries,

discover

On

man

Eternal

them by the use of

his

not, accord-

because any one can

powers of knowledge.

the other hand, the results of sympathy and anti-

pathy, the medical

some men

fall

specifics,

and

similar effects,

which

upon by mere accident, and which they means of observations and

afterwards find confirmed by

experiments, are genuine mysteries of nature, which can

be made known to another person, not by the use of his

An

Autobiography,

177

powers of knowledge, but only either by an accident of the

same kind,

by communication from the

or

first

dis-

If mysteries of this sort are not confirmed by

coverer.

observation and experiment, the belief in their reality

is

called superstition. is

Religion

a covenant formed between

other moral being of a higher genus. natural relation

between

man and

man and

an-

It

presupposes a

this

higher moral

being, so that, by the mutual fulfilment of their covenant,

they advance the interest of each other. relation (not being merely arbitrary

If this natural

and conventional)

is

real, and the mutual obligation of the contracting persons is founded on this relation, then it forms a true, but

otherwise & false, natural religion. tion

between

tatives

is

man and

drawn up

If the

mutual obliga-

the higher being or his represen-

in a formal code, there arises a posi-

tive or revealed religion.

The

true

religion, natural as well as revealed,

which,

as already observed, constitutes Judaism, consists in a contract, at

first

pressed, between

merely understood, but afterwards ex-

man and

vealed Himself to

Supreme Being, who rethe patriarchs in person (in dreams the

and prophetic appearances), and made known by them His will, the reward of obeying it and the punishment of disobedience, regarding which a covenant was then with

mutual consent concluded. representative Moses, Israelites

in

Egypt,

Subsequently, through his

He renewed

His covenant with the

determining more precisely their

Solomon Maimon:

178

mutual obligations

;

and

this

was afterwards on both sides

formally confirmed on Mount Sinai.

To

the thoughtful reader I do not need to say, that

the representation of a covenant between

God and man

be taken merely analogically, and not in its strict sense. The absolutely Perfect Being can reveal Himself

is

to

merely as idea

to the reason.

What

revealed

the

itself to

patriarchs and prophets, suitably to their power of com-

prehension, in figure, in an anthropomorphic manner,

was not the absolutely Perfect Being Himself, but a presentative of

which

this

Him, His

covenant,

Being concludes with man, has not for

the mutual satisfaction of wants

;

has no wants, and the wants of

by means

The

sensible image.

for the

man

re-

its

end

Supreme Being

are satisfied, not

of this covenant, but only by observation of

those relations between himself and other natural objects,

which are founded on the laws of nature.

covenant, therefore, can have

its

This

foundation nowhere

but in the nature of reason, without reference to any end.

Heathenism,

in

my

Judaism mainly by the

opinion,

is

distinguished from

fact, that the latter rests

upon the

formal, absolutely necessary laws of reason, while the

be founded on the nature of things

former (even

if it

and therefore

real) rests

upon the material laws of nature

which are merely hypothetically necessary. the

inevitable

cause

is

result

is

polytheism

;

From

this

every particular

personified by imagination, that

is,

represented

An as a moral being,

179

Autobiography.

and made a

At

particular deity.

was a matter of mere Empiricism

this result

;

first

but by and

by men had occasion to observe that these causes, which were represented as particular deities, were dependent on each

other

in

their

and

effects,

in a

certain

aspect

There thus arose gradually a whole system of heathen theology, in which every deity maintains his rank, and his relation to the rest is subordinate to each other.

determined.

on

Judaism,

the

other

contemplated a system, that of nature

formal is,

and thereby

;

unity.

This unity

it

is

hand, is,

in

a unity

its

very origin

among

received at last

the forces this

complete systematic connection of

for the

phenomena

of nature

;

and

it

all

to their excessive love of system,

for the

The

and

preservation of the principle in

Israelites

seem

result

to

the

presupposes a knowledge

of the multiplicity of the various forces in nature.

owing

pure

merely of regulative use, that

their anxiety

its

have wholly neglected

its

But

purity, the

application.

was that they preserved a religion which was

pure indeed, but at the same time very unfruitful, both for the extension of

practical

life.

By

knowledge and this

cause

for its application in

may be

explained their

constant murmuring against the leaders of their religion,

and

their repeated

not, like

relapse into idolatry.

They could

enlightened nations at the present day, direct

their attention to purity of principle

tion of their religion at the

same

and

time,

useful applica-

and therefore

of

Solomon

180

Maimon

:

necessity they failed either in the one or in the other.

the

Finally

Talmudists introduced

application of religion which this

by

This

aimed

at

a merely formal

no

end

real

means they made matters worse and

j

and

worse.

religion, therefore, which, by the intention of

its

founder, should have formed the Jews into the wisest

and most

intelligent

of

nations,

made them by

its

injudicious application the most ignorant and unreason-

Instead of the knowledge of nature being all. combined with the knowledge of religion, and the former able of

subordinated to the

latter

merely as the material to the

formal, the former was altogether neglected principle,

maintained in

its

mere

;

and the

abstractness, continued

without any application. Mysteries of religion are objects and acts, which are

adapted to ideas and principles, and the inner meaning of which

is

of great importance, but which have in their

outward form something unseemly or ridiculous or otherwise objectionable. to their

They must

therefore,

even

in regard

outward form, be kept concealed from the

vul-

gar eye, which cannot penetrate into the inner meaning

and accordingly for it they must be a double That is to say, the objects or acts themselves

of anything

mystery.

;

constitute the lesser mysteries,

and

their inner

meaning

the greater mysteries.

Of nacle,

this sort, for

example,

and afterwards

in the

among Holy

the Jews, in the taber-

of Holies in the temple,

was the ark of the covenant, which, according to the

tes-

An

181

Autobiography.

timony of renowned authors, showed much resemblance

some

to the sacred chest in the innermost shrine of

Thus we

heathen temples.

find

among

the Egyptians

the casket of Apis, that concealed from the vulgar eye this

dead animal, which as a symbol indeed had an im-

portant meaning, but in itself presented a repulsive as-

The

pect.

tained,

it

ark of the covenant in the

is

true,

first

temple con-

according to the testimony of Holy

Scripture, nothing besides the two tables of the law

;

but

of the ark in the second temple, built after the Babylo-

Talmud

nian captivity, I find in the

too remarkable not to be adduced.

passage the enemies,

Holy of Holies

who

a passage which

According

is

to this

seized the temple, found in the

the likeness of two persons of different

sex embracing, and profaned the sacred object by a crass exposition of to

its

This likeness was said

inner meaning.

be a vivid sensible representation of the union between

the nation and God, and, in order to guard against abuse,

had

to

people, its

be withdrawn from the eye of the

who

cling to the symbol, but

Of the same general.

sort

behind the

But the greatest of

existence, in abstraction

veil.

all

mysteries in the Jewish

name, Jehovah, expressing bare from

all

particular kinds of exist-

which cannot of course be conceived without

ence in general.

to

were the mysteries of the ancients in

religion consists in the

ence,

do not penetrate

For the same reason the cherubim

inner meaning.

also were concealed

common

The

exist-

doctrine of the unity of God, and

1

Solomon Maimon:

82

the dependence of

The

in

Josephus,

in

regard to their

can be pîfectly

conformity with a single system.

only in

comprehended "

Him,

well as their actuality,

possibility as

When

beings on

all

his

apology against Apion, says,

instruction of our religion relates to the

first

head, and teaches

God comprehends

that

an absolutely Perfect and Blessed Being, and

God-

things, is

all

is

the sole

cause of all existence" I believe that these words contain

the best explanation of the otherwise difficult passage, " when I come unto

where Moses says

to

God,

Behold,

the children of Israel, and shall say unto them, of your fathers hath sent ask,

What

and God

is

his

name "

replies,

Thus

of Israel, Jehovah, the

me

what

?

unto you, and they shall

shall I

shall

God

The God

answer unto them

?

"

thou say unto the children

of your fathers, the

God

of

Abraham, Isaac, and Jacob hath sent me unto you, for this is my name for ever, and this is my memorial unto all

For, in

generations."*

means nothing more than

all

existence

;

and

it

all

that

is

this

passage

God as

the immediate cause

says therefore precisely the

same

on the pyramid

"

as the remarkable inscription

am

opinion,

that the Jewish religion lays

at its foundation the unity of

of

my

and was and

shall

be

;

my

veil

at Sais,

I

has no mor-

tal

removed," and that other inscription under the column

of

Isis,

"I am

that which

called by the Talmudists

*

is."

The name, Jehovah,

is

Shem haezam (nomen proprium),

Exodus,

iii.,

13, 14.

An the

name

self,

of the essence, which belongs to

God

without reference to His operations.

names

of God, however, are appellative,

common to Him in

which he has in

tributes

only that they belong

For example, Elohim

gree.

mighty one, Adonai, a lord with

183

Autobiography.

all

the

rest.

;

is

with

other

and express atHis creatures,

all

a lord, a judge.

and the same

Holy

Him-

the most eminent de-

The Talmudists

as to maintain, that the

in

The

is

El is

a

the case

drive this point so far

Scriptures consist merely

of the manifold names of God.

The

Cabbalists

made

enumerated the chief

and brought them

in order call

Olam

into

Having God, arranged them

a system

which they

Eziloth or Sephiroth, they not only picked

out an appropriate

but they

use of this principle.

attributes of

made

name

for

each in the Holy Scriptures,

in addition all sorts of

these attributes in various relations,

combinations of

which they expressed

by similar combinations of the corresponding names.

They could according

expound the Holy Scriptures method, inasmuch as they found

therefore easily

to

their

therein nothing but what they

had before put

in

them-

selves.

Besides these there

which consist

in

may

also be mysteries in a religion

the knowledge that the religion, as

understood by enlightened people, has no mysteries at all.

This knowledge may be connected either with an

endeavour to destroy gradually among the people the belief in mysteries,

and

to banish the so-called lesser

Solomon Maimon:

184

mysteries by publishing the greater, with an endeavour to preserve

and

belief in mysteries,

to

make

or,

on the contrary,

among

the people the

the preservation of the

lesser mysteries part of the subject of the greater.

The Jewish

of the

founder,

is

prophets

who

according to the

religion, first

of

its

Moses, as well as the

kind.

followed him, sought constantly to incul-

end of

cate that the

religion

is

prehensible cause of

all

things,

not external ceremonies,

God

but the knowledge of the true

in

spirit

as the sole incom-

and the practice of

virtue

accordance with the prescriptions of reason.

The heathen

religions,

on the other hand, show

evident traces of the second kind.

Still I

am

not, like

some, inclined to believe that everything in these was

planned founders

for intentional deception, but I believe that the

ot

these

deceived deceivers matter

am

is

far

more

most part

religions

were

for

and

mode

of representing the

;

in

this

accordance with

the

human

nature.

I

also unable to imagine that such secret designs could

be propagated, by means of a formal tradition, from generation to generation.

And, moreover, what would

have been the use of

Have

the

same

this ?

not later generations

faculty as the earlier of contriving

reach their ends?

schemes

to

There are princes who have never

read Macchiavelli, and yet have admirably carried his principles into practice.

With regard I

am

to the society of pietists described

persuaded that

it

had

as

little

above

connection with the

An free-masons as with

Autobiography.

any other

secret

with the degree of probability.

In

my

which are

But

society.

and here we have

conjectures are allowed,

in every state societies

185

do merely

to

opinion there are

essentially secret, but

which externally have no appearance of being such.

Every body of

men

secret society.

Its

with a

common

interest

still

much good

society, as of others,

mischief too

The

far,

;

and so long

Of such

among people wandering

Its

by a

sort

every

may

do not carry

their

similar

end

aim was

in view to

and employed

to spread itself

made

use

manner, as means to

this

dark

;

and

it

sought chiefly to attract the youth to of empirical

member

knowledge of men,

to that, for

tined by nature,

a secret

evil

in Bavaria,

in the

of superstition in a remarkable It

as they

had a

Order of Illuminati

nearly the same means.

end.

as well as

they are always tolerated.

Society of Pietists

that of the

a

the most important of these

remain concealed to the uninitiated.

be said

me

aim and principal operations may be

ever so well known,

therefore

to

is

and

him

his

and

educate

to

which he seemed

to assign

itself,

to

be des-

proper place.

Every member of the society was allowed to acquire much knowledge of its aim and internal constitution,

as as

enabled him to look merely backwards on his subordinates, but riors

not forwards on his superiors.

understood the

art

These supe-

of communicating

truths

of

reason by means of sublime figures, and of translating these figurative representations into truths of reason.

It

1

86

Maimon:

Solomon

might almost be said of them, that they understood the language of animals dispensable to

away with a gloomy ceptance

a very important

among

piety, their doctrines

The

the lively youth.

annihilation, taught by them,

is,

when

nothing else than the foundation of

means

the

all

art,

every teacher of the people.

with others, and by which

habit

human

is in-

By doing

met with

principle of

acself-

well understood,

self-activity.

modes of thought and

become rooted by education,

which

By

its

action, which have

and communication

activity

is

wont

to re-

ceive a wrong direction, are to be destroyed, and one's

own

free

mode

tic feeling

of action introduced.

can in

principle alone.

fact

It is

can be injurious, as society

itself.

I

Moral and

sesthe-

be preserved and perfected by only

when

ill

this

understood, that

have shown by the example of

it

this

An

187

Autobiography.

CHAPTER XXL Journeys to Kb'nigsberg, Stettin and Berlin, for the purpose of

my knowledge

extending

MY my

becoming worse and

external circumstances were

worse.

I

of men.

was unwilling any longer

to adapt myself to

ordinary occupations, and found myself therefore

everywhere out of

my

On

sphere.

was also unable in the place of ficiently

my

sciences.

favourite

So

I

my

inclination

the other hand, I

abode

to satisfy suf-

the study of the

to

determined to betake myself to Germany,

there to study medicine and, as opportunity offered, other

sciences also.

But the question was, how such a long

journey was to be made.

merchants in the place of

I

knew

my abode

a journey to Konigsberg in Prussia slight

some

were soon to make ;

but I had only a

acquaintance with them, and could not therefore

expect that they would take After

indeed, that

much

deliberation I

me fell

with them for nothing. at last

upon a

capital

expedient. I

had among

my

friends a very learned

man, who stood in great esteem among the town.

him

To him

into counsel

I

on the

revealed subject.

my

all

and pious

the Jews of

purpose, and took

I laid before

him my

1

Solomon Maimon

88

:

miserable circumstances, pointed out to him, that, as

had been once directed

inclinations

God and His occupation

;

works, I was no longer

and

was now obliged alone, as

to the

I

fit

to support myself

an instructor

by

art,

I

my

I

scholarship

and the Talmud,

in the Bible

which, according to the judgment of

account

any ordinary

represented to him especially, that

not altogether allowable. this

for

my

knowledge of

some

I explained to

rabbis,

him, that

was

on

wished to study medicine as a profane

by which means

I

might be of

myself, but to the whole of the

Jews

service, not only to

in this neighbour-

hood, as there was no regular physician here, and those,

who gave themselves out for such, were the most ignorant shavers, who packed men out of the world by their cures.

These reasons produced an extraordinary effect on so He went to a merchant of his acquain-

devout a man.

him the importance of my underand persuaded him to take me with him to

tance, represented to taking,

Konigsberg on his own

The merchant could

vessel.

refuse nothing to so godly a

man, and therefore gave

his consent.

Accordingly I set out with this Jewish merchant for

Konigsberg in Prussia.

When

I

arrived there,

my

proposal to

I

went

him opened study medicine, and begged him for

to the Jewish medical doctor of the place,

advice and support.

As

to

his professional occupations

prevented him from conveniently speaking with me on

An

Autobiography.

189

me

the subject, and as he could not understand

any

he referred

rate,

me

As soon

his house.

to

to

be blamed.

And

about

five

in

certainly for this they were not

Imagine a

and twenty

some students who lodged

showed myself to these young them my proposal, they burst

as I

gentlemen, and opened to into loud laughter.

well at

man

from Polish Lithuania of

years, with a tolerably stiff beard,

whose language is a mixture of Hebrew, Jewish German, Polish and Russian, with their several grammatical inaccuracies, who gives out that he in tattered dirty clothes,

German

understands the attained

some knowledge of the to think

the young gentlemen

They began

poke fun

to

and

language,

he has

that

sciences.

What were

?

me, and gave

at

me

to read

Mendelssohn's Phaedo, which by chance lay on the I

read in the most

peculiar

manner

language,

pitiful

in

style,

which

I

both on account of the

had learned the German

and on account of

my bad

Again they burst into loud laughter

must explain

my own

fashion

they demanded into

them what

to

Hebrew.

;

expressed

it

This

read.

I

said,

I

did in

but as they did not understand me,

This

well, fell

that

meaning of happily in

to interest themselves

I

had read

no

The

students,

slight astonish-

had not only grasped

this celebrated author,

Hebrew.

on

into

I

what

did on the spot.

I

when they saw

correctly the

had

pronunciation.

but they

;

that I should translate

who understood Hebrew ment,

I

table.

my

They began

but also therefore

account, procured for

me

Solomon Maimon:

190

some

where

me

and thence I

I

to

was told

toast,

circumstances, however, they

some

and had nothing for food I herring, and a flask of spirits. ship,

This prophecy, however,

fulfilled.

In consequence of contrary winds, the In what circumstances, there-

voyage lasted five weeks. fore,

found myself,

may be

were in the vessel besides

easily imagined.

me no

little

as they could

Polish and Lithuanian.

I got

the time for her

all

The Pomeranian German

understand as

There

other passengers, but

an old woman, who sang hymns comfort.

Stettin,

on the Oder, from which place means of getting to Berlin.

or, at the most, fourteen days.

I

To

Konigsberg, that the journey might take ten

in

was not

go

object.

in

to Frankfurt

went therefore by

but some

my

my

go by ship from Konigsberg to

should easily find I

should best attain

the journey suit

advised

my stay me to

At the same time they advised

Konigsberg. to Berlin,

make

and board during

cast-off clothing,

of the crew I could

my medley

of Jewish,

nothing warm

to eat the

whole time, and was obliged to sleep on hard stuffed bags.

The

vessel

came

also

course the most of the time

At

sometimes into danger. I

last I arrived at Stettin,

was

Of

seasick.

where

I

was told that

I

could make the journey to Frankfurt quite pleasantly on foot.

But how was a Polish Jew

in the

most wretched

circumstances, without a pfennig to buy food, and with-

out knowing the language of the country, to

journey even of a few miles ?

Yet

it

had

to

make

a

be done.

An Accordingly

my

I set

Autobiography.

out from Stettin, and as I thought over

miserable situation,

began

to

in heart

weep

I sat

I

bitterly.

down under

a lime-tree, and

soon became somewhat lighter

took courage, and went on.

I

;

191

gone two or three miles, towards evening inn thoroughly worn out. fast,

which

falls

was the eve of the Jewish Already I was nearly starv-

ing with hunger and

thirst,

whole of the next day.

I

After long reflection still

it

and

I

after

She refused

much

iron spoon, I

brought

me

importunity she was at

fore to content myself with this,

I

a

which

it,

little

I

and begged bread and

proceeded on

but

was obliged there-

I

on

had

induced to grant

last

drank

off to the stable to sleep

In the morning

the

spend

at first to take the spoon,

a glass of sour beer in exchange.

and went

to

occurred to me, that I must

my coat-pocket an me on board ship.

it.

fast still

to sell.

the landlady of the inn to give

beer for

was to

had not a pfennig

have in

taken with

an

It

in August.

and nothing of any value

After I had I arrived at

my

glass of beer,

straw.

my

journey, having

previously inquired for a place, where there were Jews, in order that I

and

sing with

might be able to go into the synagogue,

my

brethren the lamentations over the

destruction of Jerusalem. prayers

and

singing,

This was done, and

about midday,

I

after the

went

to the

Jewish schoolmaster of the place, and held some converHe soon discovered that I was a full sation with him. rabbi,

began

to interest himself

about me, and procured

Solomon

192

me

Maimon :

He

a supper at the house of a Jew.

me

a

of introduction to another schoolmaster in the

letter

me

neighbouring town, recommending

mudist and an honourable rabbi. a

also gave

I

fair reception.

Here

as a great Talalso I

met with

was invited to the Sabbath dinner

by the most respectable and richest Jew of the and went into the synagogue, where I was shown highest seat,

place, to the

and received every mark of honour usually

bestowed on a rabbi. After the close of the service the rich

took

me

to his house,

at his table, that is

She was a young

and put

girl

I

began, as rabbi, to hold

and edifying discourse

to them.

honour

his daughter.

of about twelve years, dressed in

gentleman and lady understood

seemed

referred to

in the place of

between himself and

the most beautiful style. a very learned

me

Jew

it,

;

the

and the

less the

more divine

All at once I observed, to

it

my chagrin,

young lady began to put on a sour look, and to make wry faces. At first I did not know how to explain that the

this

but, after a while,

;

myself and

my

when

I

turned

my

eyes

upon

miserable dirty suit of rags, the whole

mystery was at once unriddled.

The

uneasiness of the

young lady had a very good cause. And how could it be otherwise? Since I left Konigsberg, about seven weeks before, I had never had a clean shirt to put on ; and

had been obliged to lie in the stables of inns on straw, on which who knows how many poor travellers had lain before? Now all at once my eyes

bare

I

An were opened to see

Autobiography.

misery in

my

But what was

nitude.

I to

do?

193 its

appalling mag-

How

was

help

Gloomy and

this unfortunate situation ?

myself out of

I to

sad I soon bade farewell to these good people, and pro-

ceeded on

my

want and misery of every kind.

struggle with

At I

last

journey to Berlin under a continued

reached

I

this

should put an end to

my

But

wishes.

capital, as

lowed.

alas

I

my

misery,

believed that

I

and accomplish In

was sadly deceived.

well known,

is

Here

city.

all

this

no Jewish beggars were

al-

Accordingly the Jewish community of the place,

make

in order to

provision for their poor, have built at

the Rosenthaler gate a house, in which the poor are

and questioned by the Jewish elders about what they want in Berlin. According to the results of

received,

such inquiry, they are either taken into the

city, if

they

are sick or want employment, or they are sent forward

on

I

their journey.

house, which was

with a lewd rabble. in vain for a

was therefore conducted

to this

partly with sick people, partly

filled

For a long while

man, with

whom

I

might

I

looked round

talk

about

my

affairs.

At

last I

observed a man, who, to judge by his dress,

was surely a

rabbi.

went to him, and how great was

I

joy to learn from him, that he was really a rabbi,

my

and pretty well known

on

all sorts

ing

;

and as

in Berlin

!

I

conversed with him

of subjects connected with rabbinical learnI

was very open-hearted,

I related to

him

1

Solomon Maimon

94

the course of

my

life

:

him my showed him my

in Poland, revealed to

purpose of studying medicine in Berlin,

commentary on the Moreh Nebhochim, and so forth. He listened to all, and seemed to interest himself very much

my

in

But

behalf.

all at

once he disappeared out of

sight.

At length towards evening came the Jewish

Each of the persons

the house was

in

questioned about his wants.

When my

elders.

and

called,

turn came, I

said quite frankly, that I wished to remain in Berlin, in

The

elders refused

my request

a pittance in charity,

and went

order to study medicine. point-blank, gave

away.

The

particular

The doxy.

me

reason of this conduct towards

was nothing

rabbi, of

whom

me

in

else than the following. I spoke,

was a zealot

in his ortho-

Accordingly when he had discovered

my

senti-

ments and purposes, he went into town, and informed the elders about my heretical mode of thinking. He told them, that I

was going

Moreh Nebhochim with intention was not so

a

much

to issue a

new

commentary, and that to study medicine, but

to devote myself to the sciences in general,

my

knowledge.

edition of the

and

my

mainly

to extend

This the orthodox Jews look upon as

something dangerous to religion and good morals.

They

believe this to be specially true of the Polish rabbis, who,

having by some lucky accident been delivered from the

bondage of

superstition,

suddenly catch a gleam of the

light of reason, and set themselves free from their chains.

An And in

this belief is to

such a position

Autobiography.

195

some extent well-founded.

may be compared

to a

Persons

man, who,

after

being famished for a long time, suddenly comes upon a

who

well spread table,

greed,

The

me

and

fill

will attack the

food with violent

himself even to surfeiting.

refusal of permission to stay in Berlin

The

like a thunderclap.

came upon

ultimate object of

all

my

hopes and wishes was all at once removed beyond my I found myself reach, just when I had seen it so near.

and did not know where

in the situation of Tantalus,

turn for help. I

I

to

was especially pained by the treatment

received from the overseer of this poorhouse, who, by

command

of his superiors, urged

and never There

I

bitterly.

usual, to

left

off

he saw

till

my

me

speedy departure,

outside of the gate.

threw myself on the ground and began to weep It

was a Sunday, and many people went, as

walk outside of the

turned aside to a whining

Most of them never

city.

worm

like

passionate souls were very

much

and asked the cause of

wailing.

but, partly

my

on account of

my

me, but some com-

struck with the sight, I

answered them

;

language,

unintelligible

my speech was broken by frequent weepand sobbing, they could not understand what I said. ing partly because

I

was so deeply affected by

into a violent fever.

The

this vexation,

soldiers,

who

the gate, reported this at the poorhouse.

came, and carried

me

in.

I

that I

fell

kept guard at

The

overseer

stayed there over the day,

and made myself glad with the hope of becoming

Solomon

196 thoroughly place,

sick, so as to

during which

I

Maimon

:

enforce a longer sojourn in the

thought

I

might form some

acquaintances, by whose influence I hoped to receive

But

protection and permission to remain in Berlin. alas

!

in this

hope

I

was deceived.

The

following day I

rose quite lively again without a trace of fever. therefore obliged to go.

know

myself.

But whither ?

Accordingly

I

took the

came upon, and surrendered myself

That first

to fate.

I

I

was

did not

road that

I

An

Autobiography,

CHAPTER

197

XXII.

Deepest Stage of Misery, and Deliverance.

IN the evening

I

came

an inn, where

to

tramp who was a Jewish beggar by

uncommonly pleased

whom

could

I

pretty well

talk,

known.

to

and I

whom

this

met a poor

profession.

meet one of

to

I

my

I

was

brethren, with

neighbourhood was

resolved therefore to wander about

the country with this companion, and to preserve

my life

in this way,

though two such heterogeneous persons were

nowhere

be met with

to

rabbi; he was an self in

I

an honourable way

I ;

had ideas of morality,

knew nothing it

in the world.

idiot.

is

true,

of these.

but

still

I

was an educated

had hitherto maintained myhe was a beggar by profession. propriety,

Finally, I

and decency

was

in

of weakly constitution

;

other hand, was a sturdy, able-bodied fellow,

have made the best of

;

he

sound health, he,

on the

who would

soldiers.

Notwithstanding these differences, I stuck close to the

man,

as, in

come a

order to prolong

I

vagrant in a strange land.

laboured to communicate to ligion

life,

was compelled

to be-

In our wanderings

I

ideas of re-

my companion and of true morality, while he in return instructed

Solomon Maimon:

igS

me

He

in the art of begging.

mulas of the

art,

taught

me

the usual

and recommended me

for-

especially to

curse and swear, whenever I was sent away without any-

But with

thing.

all

the trouble, which he gave himself

in the matter, his teachings

me.

The

I thought, if

man was once compelled

a

others,

he should express

form.

As

far as

me

beg help of

his feelings in the

most simple

cursing was concerned,

I

could not un-

refused another's request,

should draw a curse upon himself; and then to me, that the

man

When

all

cursing at the

same

if

I

time, but in fact

single intelligible word.

If,

em-

the less likely to attain

therefore I went to beg with

conducted myself always as

rade, I

seemed

it

thus treated would be thereby

and the beggar be

bittered,

his object.

absurd

to

why a man, who

derstand

would not take any hold on

formulas of begging appeared to

my com-

were begging and never spoke a

I

on the other hand,

I

went

had absolutely nothing to say ; but from my appearance and conduct could easily be seen what was alone, I

My comrade

wanted. of

my

sometimes scolded

slowness in learning his

art,

and

me on account

this I

bore with

the greatest patience.

In

this

way we wandered about in a district of a few At last we resolved to turn

miles for nearly half a year.

our steps towards Poland.

we took up our

When we

master of which was a poor jobbing

formed

arrived at

Posen

quarters in the Jewish poorhouse, the

the resolve,

at

tailor.

whatever cost,

to

Here bring

I

my

An wandering to a

began

to

foot.

Autobiography.

close.

It

be pretty cold.

By

this

vagrant

199

was harvest-time, and already I was almost naked and barein

life,

which

had

regular meals, for the most part

never got any

I

to content myself

with bits of mouldy bread and water, and at night was obliged to earth,

my

lie

on old

straw,

had

health

sometimes even on the bare Besides, the

seriously suffered.

sacred seasons and fast-days in the Jewish calendar were

coming on; and strong

thought

was of a somewhat

as at that time I

religious

I

disposition,

of passing

in

which others employed

not endure the

could

complete idleness

I resolved, therefore, for

farther, and, at all events if

should come to the worst,

it

there or excite the compassion of

means bring my sufferings soon as my comrade awoke

that

make arrangements

me

for a

to the same, I told

him

at present

sustain

life

in

" nothing but I

to

my

an end.

that I

any other way,

God

I

and by

Consequently

began to

and summoned

would not go with I

intended to

was able to answer

will surely help."

then went off to the Jewish school.

a number of

either die

in the morning,

begging tour,

him

and

brethren,

and when he asked how

;

period

the present at least, to go no

to throw myself before the synagogue,

as

this

for the welfare of their souls.

scholars,

Here

some of whom were

I

found

reading,

while others took advantage of the master's absence to pass the time

in

The

who were

scholars,

play.

I

also took a

struck by

my

book

to read.

strange dress,

2oo

Solomon

me whence

approached and asked

Their questions

wanted. dialect, at

my

at

Maimon :

I

answered

which they began

For

expense.

some

recollected that,

I

came and what

my

in

I

Lithuanian

and make merry cared little. But I

to laugh,

this

I

from

years before, a chief rabbi

my neighbourhood had been appointed to the same office in Posen, and that he had taken with him an acquaintance and a good friend of mine as his secretary.

Accordingly

asked the boys about

I

extreme grief

I learned that

To my

this friend.

he was no longer

in Posen,

had been afterwards promoted to the Hamburg, and his secretary had gone

as the chief rabbi

same

office in

him

with

to that place.

They

told me, however, that his

boy about twelve years old, had been left behind Posen with the present chief rabbi, who was a son-in-

son, a in

law of his predecessor.

me not me some hope.

This information saddened last

circumstance gave

the dwelling of the as

I

waited until I

new

chief rabbi,

was almost naked, I

I

and went

to

it

;

but,

shrank from entering, and

to call

my

friend's

whom

son out.

me at once, and manifested his seeing me here in such a pitiable plight.

I replied, that this

was not the time

fortunes which had brought at present

the

inquired after

recognised

astonishment at

what

Still

little.

I

saw some one going into the house,

begged to be so good as

The boy

a

me

to relate all the mis-

into this state,

and

that

he should consider merely how he might some-

relieve

my

distress.

An

He

This he promised to do.

and announced

who by

me

201

Autobiography.

went to the chief

as a great scholar

rabbi,

and a pious man,

extraordinary accidents had fallen into a very

The

miserable condition.

chief rabbi,

who was an

ex-

man, an acute Talmudist, and of very gentle character, was touched by my distress, and sent for me cellent

to

come

He

in.

conversed with

some of the most important found

me

Then he

well versed in

all

inquired about

that I wished to

a while, discussing

branches of Jewish learning. intentions,

be introduced

my

as

The good-hearted

concerned, to lay aside

him, invited as I

He me to

all

it

a small

to

chamber

therefore not a

and

some

for this short

travels.

so far as this was

anxiety, spoke of

then gave

my

desire as

me what money

he had by

dine with him every Sabbath, as long

my

lodging.

in the

little

his

boy procure a

The boy came back

able lodging for me.

me

him

was nothing more than reason-

remained here, and bade

conducted

I told

a tutor into

rabbi bade me,

a small matter, which able to want.

my

and

only desire was to be able

to celebrate the sacred season here,

period at least to interrupt

Talmud, and

subjects in the

my

family, but that meanwhile

me

I

respect-

soon, and

expected this to be only

house of some poor man.

astonished,

when

I

I

was

found myself

in

the house of one of the oldest Jews of the town, and that here

had been prepared

for

me

a neat

which was the study of the master, he and both scholars.

o

little

his

room,

son being

Solomon Maimon:

202

As soon

as

had looked round a

I

my

into her hand, I

me some

She began gruel for supper. " No, no, sir, that is simplicity, and said,

asked her to get to smile at

went to the

little, I

some coppers

housewife, and, thrusting

The

not our agreement.

chief rabbi has not given you

such a recommendation, that you are obliged to have us

making you gruel plain, that I

was

for

and drink with them,

town.

I

my

shown

was astonished was

delight

to ex-

not only to lodge in her house, but also

to eat

but

She then went on

money."

as long as I stayed in the

at this

still

unexpected good fortune;

greater,

to a clean bed.

asked several times, " Is

when

after

this really for

I

was

eyes,

and

supper

could not believe

I

my me ? " I

can say

with truth, that never, before or since this incident, have I felt

such a degree of happiness, as when I lay down

that night,

and

felt

my

limbs, which for half a year

had

been overwearied and almost broken, recovering their former strength in a soft bed. I slept

till

late in the day.

the chief rabbi sent for I

me

to

I

had scarcely

come and

made my appearance he asked me how

with

my

feelings

on the

have slept

in

uncommonly precentor, "

hkn,

I

lodging.

Go

and

subject, " !

pleased.

and exclaimed

At

He

was pleased

this

shop of

in ecstasy,

my "I

the chief rabbi was

then sent for the school

man

as soon as this

to this gentleman."

I

when

When

could not find words to express

a bed

to the

risen

see him.

,

appeared he said to

and get cloth

for a suit

Thereupon he turned to

me and

An asked what sort of

203

Autobiography.

Overpowered by the

stuff I liked.

feeling of gratitude and esteem for this excellent

The

could answer nothing. cheeks served for

The

my

suit I

going to express

my

down my

tears streaming

chief rabbi also ordered for

and new

I

only answer.

In two days everything was ready. linen

man

me some new Dressed

went to the chief

in

linen.

my new

rabbi.

was

I

gratitude to him, but could scarcely

For the chief rabbi

this

thanks, and

said

was not to think too highly of him for inasmuch as what he had done for me was a mere

trifle

get out a few broken words.

was a charming that

He

sight.

waived

my

I

this,

not worth mentioning.

Now

the reader

may

this chief

perhaps suppose that

whom

rabbi was a wealthy man,

for

which he put himself on

account was really a

my

the expense

but I can give the assurance that this was the case.

He

far

management of

his affairs,

housekeeping.

Actions of

and

trifle

;

from being

had merely a moderate income

he occupied himself wholly with study,

to

his wife

;

and

as

had the

especially the charge of

this sort, therefore,

had

to

be

done without the knowledge of his wife, and under the pretext that he received from other people the money for the purpose. life,

fasted every

flesh the

Moreover, he lived a very temperate

day except Sabbath, and never ate

whole week through.

his benevolent inclinations

debts.

Nevertheless, to satisfy

he could not avoid making

His severe manner of

life,

his

many

studies

and

Solomon Maimon:

204

weakened

vigils,

his strength to

such a degree that he

died about the thirty-sixth year of his

His death

life.

took place after he had been appointed chief rabbi in Fordet, to which place he was followed by a large

of disciples.

I

can never think of

this

godly

number

man

with-

out being deeply affected. In

former lodging at the poor

my

some

trifles

wife,

and

which

my

I

now went

in

my

with the greatest impatience.

The man, who

scene.

The

to fetch.

It

had

I

left

tailor, his

who had

former comrade in beggary,

already heard of the happy change

me

tailor's

affairs,

expected

was a touching

three days before arrived in this

poor hut, quite debilitated, half naked, and barefoot,

whom

the poor inmates of the house regarded as an

outcast of nature,

and whose comrade

in linen blouse

had looked down upon him with mockery and contempt, this man (his fame before him) now comes into the

same hut with a cheerful

face,

and

in

reverend garb

dressed as a chief rabbi.

They

all testified

formation.

their joy

and

The poor woman took

surprise at the trans-

her babe in her arms

and, with tears in her eyes, begged a blessing for him.

My comrade begged me very affectingly for forgiveness on account of his rough treatment. He said that he deemed himself fortunate in having had such a fellowtraveller,

but would hold himself unfortunate

if

I

would

not forgive the faults he had committed in ignorance.

spoke to them

all

very kindly, gave the

little

one

I

my

An handed

blessing,

in

my

to

Autobiography.

my

old comrade

205

all

the cash I had

and went back deeply affected. my fame was spread through the whole

pocket,

Meanwhile

me

town by the conduct towards

my new

well as that of

host,

of the chief rabbi, as

who was

and had formed a high opinion of

my

himself a scholar, talents

and

learn-

ing from frequent conversations and discussions which

we had held therefore,

All the scholars of the town,

together.

came

to see

famous

travelling rabbi

came

know me,

to

so

me and ;

me

discuss with

as a

and the more intimately they

much

the higher rose their esteem.

This period was undoubtedly the happiest and most honourable

in

my

The young

life.

scholars of the town

passed a resolution at their meeting to salary, for

which

I

make up

for

me a

was to deliver lectures to them on the

and profound work of Maimonides, Moreh Nebhochim. This proposal, however, was never carried celebrated

out,

because the parents of these young people were

anxious

lest their

children should be thereby led astray,

and by independent thinking on waver with

in their faith.

all

a pious rely

my

fondness for religious speculation,

their children

able to enter

upon

made

be

They acknowledged indeed

man and an orthodox

upon

religion

rabbi.

I

was

to

that, still

But they could not

having sufficient judgment, to be

this course

without passing from one

extreme to the other, from superstition to unbelief ; and therein perhaps they were right.

After I had spent about four weeks in this way, the

Solomon Maimon:

206

whom

man, with

I lodged,

me

Solomon, allow

came

make

to

to

me, and

a proposal to you.

to

like.

If,

"Herr If

you

you may remain

are inclined merely to solitary study,

here as long as you

said,

however, you do not wish

withdraw into such complete

but are

retirement,

inclined to be of service to the world with your talents,

there

is

a wealthy

man

nothing so is

my

much

please do

it

for

he has deeply is

as to

brother-in-law.

one of the most prominent

here

who

people of the town

has an only son, and wishes

have you If

you

This

for his tutor.

not do

will

it

mine, and to gratify the chief rabbi, as

education of

at heart the

my


I

came

nephew, who This

connected by marriage with his family."

tutor,

house without

my

Nothing

years

me.

But

happily

for

incidents took place,

flowed on the

during

which

time

was

in fact

imperceptibly

believe

I

I

knowledge.

I was held always met with the greatest respect. to be almost something more than human.

Thus the two

I

and remained

with them two years in the greatest honour. in the

offer

therefore into this family

under advantageous conditions as

was done

man

for his sake,

some

and little

should not be

altogether omitted in this history.

In the

first

place the esteem entertained for

house went so

make me

far,

me

in this

that malgre mot they were going to

a prophet.

My

daughter of a chief rabbi, the chief rabbi in Posen.

pupil was betrothed to the

who was

The

a brother-in-law of

bride, a girl of about

An

Autobiography.

207

twelve years, was brought to Posen by her parents-in-law

On

at the feast of Pentecost.

I

observed that the

the occasion of this

was

girl

of a

this to the brother of

my

host,

I

not believe that her health would

was over the

girl

mentioned

and added with a

cant look, that I was very anxious for the

feast

phlegmatic

very

temperament and somewhat consumptive.

visit

girl,

signifi-

as I did

After the

last long.

was sent home, and a fortnight

afterwards a letter was received announcing her death.

On

this account,

not only in the house where

I

lived,

but in the whole town, I was taken for a prophet,

who

had been able

to foretell the death of this

As

wished nothing

less

than to deceive,

I

girl.

I

endeavoured to

bring these superstitious people to a different train of I told

thought.

them

that anybody,

who had made

observations in the world, would have been able to foretell

I

same

the

thing.

But

it

was of no

Once

use.

for all

was a prophet, and had to remain one.

Another incident occurred in a Jewish house one Friday when they were preparing

The

it

cutting

body

was a carp, and

fish

up

as

if it

into a panic.

be done with

this

it

fish for

seemed

to the

uttered a sound.

The

dumb

the Sabbath.

cook who was

This threw every-

rabbi was asked what should

fish that

had ventured

to speak.

Under

the superstitious idea that the carp was possessed

with a

spirit,

the rabbi enjoined that

in a linen cloth,

Now,

in the

it

should be wrapped

and buried with pomp. house where

I lived, this awe-inspiring

Solomon Maimon:

208

event became the subject of conversation.

Having by

myself pretty thoroughly from

time emancipated

this

superstitions of this sort by diligent study of the

Nebhochim,

burying the carp, they had sent

that, if instead of

I

me,

Moreh

laughed heartily over the story, and said,

I

should have tried

how such an

it

to

inspired carp would

taste.

This ban mot became known. into a passion about

sought to persecute entertained for

me

it,

me

and the

spirit

learned

men

as a heretic,

in every way.

But the

in the

house where

As

all their efforts fruitless.

safe,

The

denounced me

I

I

was

respect,

tutor,

found myself in

fell

and

made

this

way

of fanaticism, instead of deterring me,

rather spurred

me on

push matters a

little farther,

to further reflection, I

began

to

frequently slept through the

time of prayer, went seldom to the synagogue, and so on.

At

last

the measure of

nothing could secure

At the entrance

me

my

sins

became so

full,

that

any longer from persecution.

to the

Common

has been, no one knows for

how

Hall in Posen there

long, a stag-horn fixed

The Jews are unanimously of the convicany one who touches this horn is sure to die

into the wall. tion, that

on the spot; and they relate a multitude of instances in This would not go down with me at all, and I proof.

made

fun of

it.

So one day when

hern with some other Jews,

I

was passing the

I said to

them,

"

stag-

You Posen

do you think that any one who touches this horn must die on the spot? See, I dare to touch it!"

fools,

An

Horror-struck, they expected as nothing happened,

verted into hatred.

209

Autobiography.

their

my

death on the spot

me

anxiety for

They looked on me

as

but

;

was con-

one who had

profaned the sanctuary.

me the desire to go to and Berlin, destroy by enlightenment the remnant of I therefore begged superstition which still clung to me. This fanaticism stirred up in

leave of

my

that I should

employer.

of his protection against

once

for all

to alter

He

remain longer

taken

my

all

expressed the wish indeed, in his

house, and assured

persecution.

resolution, I

But

as I

me

had

was determined not

I therefore bade goodbye to it. my employer whole family, took a seat on the Frankfurt post,

and

his

and

set out for Berlin.

Solomon Maimon:

2io

CHAPTER Arrival in Berlin

I

came

Mendelssohn Desperate Study Lectures on Locke and Adelung.

Acquaintances

Doubts

of Metaphysics

As

XXIII.

to Berlin this time

by

post, I did not require

remain outside the Rosenthaler Gate to be examined

to

by the Jewish elders ; I proceeded without any difficulty into the city, and was allowed to take up my quarters where

I

To

chose.

remain in the

The Jewish

different thing.

city,

however, was a L.

police-officers

M. of

went every day round

those days was a terrible fellow,

the hotels and other houses designed for the reception

all

of strangers,

made

inquiry into the quality

and occupa-

tion of newcomers, as well as the probable length of their stay,

and allowed them no

some occupation

rest

till

in the city, or

they had either found

were out of

the alternative goes without saying.

lodging on the

tomed not a

again, or

Market with a Jew, who was accushouse poor travellers that had

to spend,

and who the following day received

of this sort.

The Jewish

me

it

had taken a

to receive in his

much

visit

New

I

police-officer, L.

in the strictest

manner.

I

M.,

told

came and examined him

that I wished to

An

211

Autobiography.

and

enter into service as a family-tutor in Berlin, therefore the length of

my

appeared to

determined.

I

he had seen

me

stay could not

him

suspicious

;

that

be exactly he believed

here before, and evidently looked on

as a comet, which

comes nearer

me

to the earth the second

and so makes the danger more threatBut when he saw by me a Milloth Higgayon or

time than the ing.

Hebrew

first,

Logic, drawn

up by Maimonides, and annotated " Yes yes " by Mendelssohn, he went into a perfect rage. " " he exclaimed, that's the sort of books for me and as !

!

!

he turned "

to

with a threatening look, " Pack," he said,

me

out of Berlin as quick as you can,

be led out with

all

not what to do

;

the honours

but as

man

Polish Jew, a

I

" !

had

if

you don't wish

I trembled,

to

and knew

learnt that there

was a

of talent, residing in Berlin for the

sake of study, and received with esteem in the best families, I paid

He

received

him

a

me

as a

manner, asked about brought

from

me

my

visit.

countryman

my home When

to Berlin.

childhood

I

in a very friendly

in Poland, I told

him

had discovered an

the sciences, had already

and what had in reply, that

inclination to

made myself acquainted

with

Hebrew work which touches upon these, and now had come to Berlin in order to be Maamik and

this

that

Bechochmah

(to

become absorbed

in the sciences),

he

me

his

smiled at this quaint rabbinical phrase, but gave full

approval

time,

;

and

he begged

after

me

conversing with

to visit

him

often,

me

some

for

which

I

very

Solomon Maimon

212

willingly

:

promised to do, and went away rejoicing in

spirit.

The very next day I visited my Polish friend again, and found with him some young people belonging to a prominent Jewish family, who visited him conversed with him on

scientific subjects.

ness

;

my

as well as in

in particular they

Maamik Bechochmah^ All this gave

me

and

entered

They

much amusement

into conversation with me, found

my jargon,

often,

simplicity

in

and open-hearted-

laughed heartily at the phrase,

of which they had heard already.

courage,

and they assured

me

that I

should not find myself mistaken in the expectation of being able to be

Maamik Bechochmah

in Berlin.

And

made known my fear about the above-mentioned police-officer, they made me pluck up courage by promis-

when

I

ing to obtain protection for I

might remain

They kept to-do

and

man

from

their family, so that

their word,

and Herr

D

of excellent character, of

fine taste,

not only paid

me

me

in Berlin as long as I chose.

who was an

me much

P many

,

a well-

attainments

uncle of these young men,

attention, but also procured for

a respectable lodging, and invited

me to the Sabbath me meals at my

dinner.

Others of the family also sent

room on

fixed days.

Among

these was a brother of

these young men, in other respects an honourable man,

who was

not without attainments.

But

as

he was a

zealous Talmudist, he inquired earnestly whether with

my

inclination towards the sciences

I

had not quite

An Talmud

neglected the

;

and

as soon as

Maamik Bechochmah

was so

he

learnt, that I

as to neglect the study of

the Talmud, he gave up sending

As

213

Autobiography.

me my

meals.

now had permission to remain in Berlin, I thought how to carry my purpose into effect.

I

of nothing but

Accidentally one day I went into a butter-shop, and found the dealer in the act of anatomising a for use in his trade.

looked at

I

small astonishment, that the Doctrine

of

it,

to

my no

was Wolff's Metaphysics, or

it

God, of the World,

could not understand,

somewhat old book

and found,

how

and of Afan's

Soul.

I

in a city so enlightened as

Berlin such important works could be treated in this

barbarous fashion.

asked him,

if

I

turned therefore to the dealer, and

he would not

sell

the book.

two groschen.

He

was ready

Without thinking long

to part with

it

about

gave the price at once, and went

it

I

delighted with

At the very book.

for

my

reading I was in raptures with the

first

Not only

this

sublime science in

the order and mathematical author,

home

treasure.

itself,

but also

method of the celebrated

the precision of his explanations, the exactness

of his reasoning, and the scientific arrangement of his exposition,

struck a

all this

new

light in

my

mind.

With the Ontology, the Cosmology, and the Psychology

all

culties,

went well

;

but the Theology created

inasmuch as

I

found

its

many

diffi-

dogmas, not only not

in

harmony, but even in contradiction, with the preceding propositions.

At the very beginning

I

could not assent

Solomon Matmon:

214 to Wolff's in

argument a posteriori

for the existence of

God

accordance with the Principle of Sufficient Reason

and

I raised

the objection to

cording to Wolff's

Reason

Sufficient

own

inasmuch

that,

it,

confession,

the

Principle of

abstracted from particular cases of

is

experience, the only point which can be proved by that

;

as, ac-

every object of experience must have

its

it is,

sufficient

reason in some other object of experience, but not in an

beyond

object

all

new metaphysical

I also

experience.

compared these

doctrines with those of Maimonides,

or rather of Aristotle, which were already

and

could not bring them into harmony at

I

I resolved

Hebrew

to

me

;

all.

therefore to set forth these doubts in the

language, and to send what I wrote to Herr

whom

Mendelssohn, of

When

he received

astonished at

my

known

it,

had already heard so much. communication, he was not a little

my

and

I

replied to

me

doubts were well founded, that

I

at once, that in fact

should not however

allow myself to be discouraged on their account, but

should continue to study with the zeal with which

I

had

begun.

Encouraged by in

which

I

this, I

brought into

wrote in

as well as of Natural Theology.

of

faith, laid

Hebrew a

dissertation

doubt the foundations of Revealed All the thirteen articles

down by Maimonides,

I attacked

with philo-

sophical arguments, with the exception of one, namely the article on reward

merely

and punishment, which

I

conceded

in its philosophical interpretation, as referring to

An

215

Autobiography.

the natural consequences of voluntary actions.

who had

that a Polish Jew,

amazed,

I sent

Mendelssohn, who was not a

dissertation to

this

little

scarcely got the

length of seeing the Metaphysics of Wolff, was already able to penetrate into their depths so a position to shake their results by

He

Ontology. his

invitation.

invited

me

But

was so

I

he was

that

far,

means of a and

to visit him,

I

in

correct

accepted

the manners and

shy,

customs of the Berliners were so new to me,

it

was not

without fear and embarrassment, that I ventured to enter

When therefore I opened Mendelsand saw him and other gentlefolks who were well as the beautiful rooms and elegant furniture,

a fashionable house. sohn's door, there, as I

shrank back, closed the door again, and had a mind

Mendelssohn however had observed me.

not to go

in.

He came

out and spoke to

his

me

very kindly, led

room, placed himself beside

me many

paid

make

if I

went on

man recommended me to the worthy

wealthy Jews,

when

I

my

looked

who made

chose,

and

H

,

a

after

my

;

and he

satisfied with

maintenance

provision for I

was

their libraries

man

He

writing.

Not

doubts.

Especially worthy of mention

was

of

many

into

in this way, I should in a

also,

the most eminent, enlightened

Their tables

other wants.

my

me

window, and

great progress in Metaphysics

promised also to resolve this,

at the

compliments about

assured me, that, short time

me

my

at liberty to

were open to

among

and

board and

my

enjoy use.

these gentlemen

attainments and excellent

Solomon Maimon:

2i6

disposition,

who was

He

Mendelssohn. tion, off en

a particular friend and disciple of

my

took great pleasure in

me the most

discussed with

conversa-

important subjects

Theology and Morals, on which I expressed thoughts to him quite frankly and without disguise.

in Natural

my I

went over with him

in a conversational

way

the

all

systems known to me that are generally denounced, and He met defended them with the greatest pertinacity.

me

with objections

my

turn objections against the opposite systems.

this friend

regarded

;

answered them, and brought in

I

me

as a speaking animal,

tained himself with me, as one

is

apt to

At

and

first

enter-

do with a dog or

a starling that has been taught to speak a few words.

The odd mixture pressions, rational in

and

my

of the animal in

my

my

manners,

my

ex-

whole outward behaviour, with the

thoughts, excited his imagination

more

than the subject of our conversation roused his understanding.

By

degrees the fun was turned to earnest.

He

to give his attention to the subjects themselves

began and as, notwithstanding his other capabilities and attainments, he had no philosophical head, and the liveliness

;

of his imagination generally interfered with the ripeness

of his judgment, the results of our conversations

may be

readily imagined.

A few examples manner

in

which

of the ellipses in in expressions,

will I

be

sufficient to give

an idea of the

conducted a discussion at the time,

my

diction arising from

and of the way

in

my

which

deficiency

I illustrated

An

217

Autobiography.

endeavoured once to make

I

everything by examples.

show

to

Spinoza's system intelligible,

that all things are

merely accidents of a single substance. My friend inter" are not you But, good heavens rupted me and said, !

and

men, and do we not each possess an

different

I

"

own ? "

existence of our

him At

into astonishment

last

I

Close the shutters,"

he did not know what

;

"

explained myself.

See," said

I

" I,

and the round window a round

reflection,

Are they on that account different reflection. and not rather one and the same sunshine ? "

On

another occasion

He

self-love.

meant.

the sun

This square window gives

shines through the windows.

you a square

I called

This strange expression threw

in reply to his objection.

things,

defended Helvetius' system of

I

brought against

the objection, that "

it

"I love

instance," said he,

he gave her a I replied.

"

kiss.

"

in

doing

M

that time a wealthy

house.

and

I

Here

I

man, allowed

found Locke

him

kiss

your wife

Because

?

a good honest fellow, and at

also,

me

in the

free access to his

German

translation,

at the first hasty glance, for

modern

philosophers,

interest but the truth.

Accordingly

as the best of the

man who had no

to confirm this

it."

was pleased with him

I recognised

as a

I

and

That proves nothing against me,"

why do you

For,

you find pleasure Herr A

my wife;"

we

For

surely love other persons as well as ourselves.

proposed to the tutor of Herr

should take lessons from

A

me on this p

M

,

that

admirable work.

he

At

Solomon Maimon:

2i8

first

he smiled

at

my

simplicity in proposing, that

who

I,

had scarcely got the length of seeing Locke, should give lessons to him whose native tongue was German, and

who had been brought up however, as

accepted I

if

my

he found

proposal,

presented myself

lessons

;

my

graph in the

text,

and

at the

fixed

an hour

for the lessons.

time appointed, and began the

German

cor-

pupil to read aloud paragraph

and

position of each.

great was his

that then I should give

My

pupil,

by parahim an ex-

who pretended

to

be in

on the joke but astonishment when he found, that no

earnest, consented to

how

acted,

nothing offensive in the matter,

but as I could not read a word of

rectly, I told

He

in the sciences.

this also, to carry

;

joke was to be played in the matter, that in fact positions

and remarks, though delivered

in

my exmy own

peculiar language, evinced a genuine philosophical

spirit.

more amusing, when I became acquainted with the family of Widow Levi, and made the proposal It

was

still

young Herr Samuel Levi,* who is still my Maecenas, that he should take lessons from me in the

to her son, the

German

language.

The

studious youth, incited by

reputation, was resolved to make a to explain Adelung's

trial,

and wished

German Grammar.

I,

my me

who had

never seen Adelung's Grammar, did not allow myself to

be

*

at all disconcerted

on

These names are taken from Maimoniana,

t The method,

My

this account, f

p.

108.

in which, as before explained, I

pupil was

Trans.

had learnt

to

An

Autobiography.

obliged to read Adelung bit by

pounded I

bit,

but added glosses of

it,

found a good deal

219

while I not only ex-

my

own.

In particular

to take exception to in Adelung's

philosophical explanation of the parts of speech

drew up an explanation of cated

my

to

intelligent

my

own, which

by

pupil,

whom

I

and

;

I

communiit

is

still

preserved.

As

a

man

altogether without experience I carried

frankness at times a self

many

little

vexations in

my

and brought upon myI was reading consequence. too

far,

His profound thought and his love of truth pleased me uncommonly ; and as his system had already

Spinoza.

been suggested to to reflect

upon

it

me by the

Cabbalistic writings, I began and became so convinced of its anew,

truth, that all the efforts of

Mendelssohn

to

opinion were unavailing.

answered

the objections

all

change

my

by the Wolfians, brought objections system myself, and showed, that, if the nom-

brought against against their

I

it

inal definitions of the Wolfian Ontology are converted into real definitions, conclusions theirs are the result.

persistency of

Moreover,

the very opposite of I

could not explain the

Mendelssohn and the Wolfians generally

in adhering to their system, except as a political

dodge

read and to understand books without any preparatory studies, and to which I had been driven in Poland by the want of books, grew to such an expertness, that I felt certain beforehand of being able to understand anything.

220

Maimon

Solomon

:

and a piece of hypocrisy, by which they studiously endeavoured to descend to the

mind

in the popular

;

and

mode

common

of thinking

this conviction I expressed

openly and without reserve. My friends and well-wishers, who for the most part had never themselves speculated

on philosophical

subjects, but blindly

adopted the

of the systems prevailing at the time as established truths, did not understand me, also were unable to follow

me

in

my

if

results

they were

and therefore

opinions.

Mendelssohn, whose usual course was to tack, did not wish to oppose pleasure in

on the

it,

my

and

love of inquiry, secretly even took

said, that at present

indeed

right road, but that the course of

must not be checked, because, marked, doubt speculation.

is

my

I

was not thoughts

as Descartes rightly re-

the beginning of thorough philosophical

An

CHAPTER Mendelssohn

world, to

XXIV.

A chapter devoted to the memory of a worthy friend.

Quis desiderio

THE name

221

Autobiography.

sit pudor

aut modus tarn caricapitis

of Mendelssohn

make

it

is

necessary for

too well

me

known

?

to the

here to dwell long on

the portraiture of the great intellectual and moral qualities

man

of this celebrated

of our nation.

I

shall sketch

merely those prominent features of his portrait, which

have made the strongest impression upon me.

He

was

a good Talmudist, and a pupil of the celebrated Rabbi Israel,

or,

as

he

is

otherwise

named

after the title of a

Talmudic work which he wrote, Nezach strength of Israel),

a Polish rabbi

Israel

(the

who was denounced

by his countrymen. This rabbi had, besides Talmudic capabilities and acquirements, a good

for heresy

his great

deal of scientific talent, especially in mathematics, with

which he had attained a thorough acquaintance, even Poland, from the few Hebrew writings on as

may be

in

this science,

seen in the above-mentioned work.

In

this

work there are introduced solutions of many important mathematical problems, which are applied either to the

Solomon

222

Maimon:

some obscure passages in the Talmud, or Rabbi Israel of course the determination of a law.

explanation of to

was more interested his

among

knowledge

countrymen than in the determination of a

which he used merely as a vehicle

law,

He

in the extension of useful

showed,

for

example, that

it is

for the other.

not right for the Jews

in our part of the world to turn exactly to the East at

prayer

Talmudic law requires them

for the

;

to turn to

Jerusalem, and, as our part of the world lies north-west

from Jerusalem, they ought to turn to the south-east.

He

shows also how, by means of spherical trigonometry,

the required direction

exactness in of a

all

parts of the world, and

kind.

similar

may be determined with many

the utmost

other truths

Along with the celebrated Chief

Rabbi Frankel, he contributed much to develop the great abilities

of Mendelssohn.

Mendelssohn possessed a thorough acquaintance with mathematics

;

and

this science

he valued, not only

for its

self-evidence, but also as the best exercise in profound

reasoning.

That he was a great philosopher, is well He was not indeed an originator of new

enough known.

he had however amended the old systems,

systems;

especially the Leibnitio-Wolfian, and had applied

success to It is

many

it

with

subjects in philosophy.

hard to say whether Mendelssohn was endowed

with more acuteness or with depth of intellect. faculties

were found united in him

His exactness

in definition

and

Both

in a very high degree.

classification,

and

his fine

An

Autobiography.

223

distinctions, are evidences of the former talent, while his

profound philosophical

treatises afford proofs of the latter.

In his character, as he himself confessed, he was by

man

nature a

of strong passions, but by long exercise in

morality he

Stoical

had

learnt

keep them under

to

A young man, under the impression that Mendelssohn had done him a wrong, came one day to upbraid him, and indulged in one impertinence after control.

another.

Mendelssohn stood leaning on a

turned his eye from his

and

visitor,

never

chair,

listened to all his

impertinences with the utmost Stoical patience. the

young man had

went to him and

vented "

said,

Go

reach your object here; Still

all his !

You

you

After

passion, Mendelssohn

see that

can't

fail

you

make me

to

angry."

on such occasions Mendelssohn could not conceal

his sorrow at the

quently I

weakness of human nature.

was myself overheated

in

my

Not

infre-

disputes with him,

and violated the respect due to such a man, which I still reflect with remorse.

a fact

on

Mendelssohn possessed deep knowledge of human nature, seizing

a knowledge which consists not so

some unconnected

representing

them

much

in theatrical fashion, as in discovering

those essential features of a character, from which others

He

may be

explained,

and

in

some measure

was able to describe accurately

action

and the

in

and

features of a character,

entire

all

all

the

predicted.

the springs of

moral wheelwork of a man, and

understood thoroughly the mechanism of the

soul.

This

Solomon Maimon

224

:

gave a character, not only to his intercourse and other dealings with men, but also to his literary labours.

Mendelssohn understood the useful and agreeable

art

mode

of

throwing himself into another

of

He

thought.

and

up the gaps

fill

person's

could thus supply whatever was deficient, the thoughts of another.

in

newly arrived from Poland, whose thoughts are

most part confused, and whose language telligible jargon,

In

Mendelssohn could understand

them

with

conversations

his

is

he

Jews for the

an uninperfectly.

adopted

their

expressions and forms of speech, sought to bring down his mode of thinking to theirs, and thus to raise theirs to his

own.

He

understood also the

side of every

he

therefore,

intercourse, is

man and

art of finding

of every event.

found entertainment

owing

out the good

Not

infrequently,

people whose

in

to the eccentric use of their powers,

by others avoided

;

and only downright

stupidity

and

dullness were offensive to him, though they were so in

the highest degree.

manner

in

I

was once an eye-witness of the

which he entertained himself with a

man

ot

the most eccentric style of thinking and the most extra-

vagant behaviour.

and

after the

"

wonder, fellow?"

I lost

man was gone

I

asked Mendelssohn in

How could you have anything "We examine attentively,"

machine whose construction seek to

patience on the occasion,

all

make

intelligible its

is

unknown

mode

to

do with

he

said,

to us,

of working.

this

"a

and we Should

An man

not this

Autobiography.

claim a like attention

in the

same way

since

he certainly has

225 should we not seek

?

to render intelligible his his

odd

utterances,

springs of action and his

wheel-work as well as any machine In discussion with a reasoner

?

"

who held

stubbornly to

a system once adopted Mendelssohn was stubborn himself,

his

and took advantage of the opponent's way of thinking.

slightest inaccuracy in

On

the other hand,

more accommodating thinker he was accommodating also, and used commonly to close the discussion with the words, "We must hold fast, not to mere words, with a

but to the things they signify."

Nothing was so offensive to him as an bagatelle or affectation

;

esprit

de

with anything of this sort he

could not conceal his displeasure.

H

once invited

a party, in which Mendelssohn was the principal guest,

and he entertained them the whole time with

some hobby kind.

of his,

talk

about

which was not exactly of the choicest

Mendelssohn showed

his displeasure

by never

deigning to give the slightest attention to the worthless creature.

Madam

was a lady who affected an

excess of sensibility, and as

is

customary with such

characters, used to reproach herself in order to extort

praise from others.

Mendelssohn sought

reason by showing her impressively

her conduct was and

how

how

to bring her to

exceptionable

she ought to think seriously

about improvement. In a disconnected conversation he took

little

part him-

Solomon Maimon:

226

self

;

he acted rather as observer then, and took pleasure

watching the conduct of the

in

rest of the

company. If, on the other hand, the conversation was coherent, he

took the warmest interest in turn,

by a

himself, and,

skilful

he could, without interrupting the conversation, it

give

it

a useful direction.

Mendelssohn could never take up

moment

matters of the greatest activity,

his

mind

with

trifles;

kept him in restless

such as the principles of Morals and of Natural

Theology, the immortality of the soul,

etc.

branches of inquiry, in which humanity interested,

he has

also, as I hold,

done

as

In is

all

these

so deeply

much

as can

be done on the principles of the Leibnitio-Wolfian philosophy.

Perfection was the compass which he had con-

stantly before his eyes,

and which directed His God

these investigations.

all

his course, in

the Ideal of the

is

highest perfection, and the idea of the highest perfection at

lies

the basis of his Ethics.

Êsthetics

My

is

The

principle of his

sensuous perfection. with him on our

discussion

first

referred mainly to the following points.

I

acquaintance

was a

faithful

adherent of Maimonides before I became acquainted with

modern philosophy

* of negation

all

;

and, as such, I insisted on the

positive attributes to

God, inasmuch as

these can be represented by us only as

*

Here there seems

gung

for Verneinung.

in the original

Trans,

finite.

Accord-

an evident misprint of Vereini-

An

Autobiography.

227

proposed the following dilemma

ingly I

Either

:

God

not the absolutely perfect being, in which case his

butes that

or of

may

attri-

by us be not only conceived^ but also known,

represented as realities belonging to an object

is,

He

is

is

God

;

the absolutely perfect being, and then the idea is

conceived by

us,

but

its

reality is

merely

Mendelssohn, on the other

assumed as problematic.

hand, insisted on the affirmation, with regard to God, of all

realities,

a position which goes very well with the

Leibnitio-Wolfian philosophy, because

an

to prove the reality of is

thinkable, that

is,

it

idea, nothing

requires, in order

more than

that

it

the law of Non-Contradic-

fulfils

tion.

My at

moral theory was then genuine Stoicism.

It

aimed

the attainment of free will and the ascendency of

reason over the feelings and passions. highest destination of

man

differentia specifica, the

other impulses,

to be the

knowledge

common to

The knowledge

by me

his all

highest

I

of the

to this chief

good was not distinguished

held the knowledge

;

for,

maintained that the idea of perfection, which is

of

much

knowledge of the truth.

and powers,

as

following

of the truth to be the

Mendelssohn, on the other hand,

good of man.

basis of Ethics,

;

us with the irrational animals,

from the knowledge of the true

Maimonides,

the

and

of the truth

were to be put in operation merely as means end.

made

It

maintenance of

lies at

the

wider extent than the mere

All natural impulses, capacities

something good

in

themselves (not merely

Solomon Maimon:

228 as

means

to

something good), were to be brought into

The

exercise as realities.

of the

maximum,

The

highest perfection was the idea

or the greatest sum, of these

the

of

immortality

Maimonides, consisted

soul,

of that exercise

;

realities.

me,

following

union with the Universal

in the

Spirit of that part of the faculty of

been brought into

for

knowledge which has

exercise, in proportion to the degree

and

in

accordance with

this doctrine I

held those only to be partakers of this immortality,

who

occupy themselves with the knowledge of eternal truths,

and

in the degree in

which they do

so.

The

soul, there-

fore, must, with the attainment of this high immortality,

lose

its

individuality.

That Mendelssohn,

with

modern philosophy, thought

ject,

every one will readily believe.

His sentiments religion I to

me

differently

as

by himself, but merely

them from

at that time, as

in so far as I

writings of

understand

man

it,

my own

an incipient freethinker, false,

have been

on the subject

his utterances

revealed religion as in itself the

this sub-

in reference to revealed or positive

his writings with the assistance of

all

on

can give here, not as something made known

able to infer

For

accordance

in

and

its

reflections. I

explained use, so far

Mendelssohn had enabled

as merely temporary.

without experience,

I

thought

in

me

to

Moreover, being a it

an easy matter to

convince others in opposition to their firmly rooted habits

and long-cherished

prejudices, while I

assumed

the usefulness of such a reformation to be undoubted.

An

Autobiography.

Mendelssohn therefore was unable tion with

me on

as has

lest,

several

to hold

any conversa-

the subject, since he could not but fear

happened, and happens

others,

reply to be

229

I

still,

in the case of

should pronounce his arguments in

mere pieces of

and should

sophistry,

From

motives to him on that account.

attribute

his utterances,

however, in the preface to his Manasseh ben Israel as well as in his Jerusalem,

it

is

clear that, though he did not

consider any revealed doctrines to be eternal truths, yet

he accepted revealed laws of religion as such, and that

he held the laws of the Jewish

religion, as the funda-

mental laws of a theocratic constitution, to be immutable as far as circumstances allow.

So to

far as I

am

I

concerned,

Mendelssohn's reasoning by

am

led to assent entirely

my own reflections on the my fathers. The

fundamental laws of the religion of

fundamental laws of the Jewish religion are time the fundamental laws of the Jewish

at the

same

state.

They must therefore be obeyed by all who acknowledge themselves to be members of this state, and who wish to enjoy the rights granted to them under condition of their obedience.

But,

on the other hand, any man who state, who desires to be

separates himself from this

considered no longer a all his rights

member

as such, whether

betakes himself to solitude, longer

bound

to

obey those

is

of

it,

and

to renounce

he enters another

state or

also in his conscience

laws.

I assent

no

moreover to

Mendelssohn's remark, that a Jew cannot, by simply

Solomon Maimon:

230

passing over to the Christian religion, free himself from

own

the laws of his

observed

these

religion,

laws

because Jesus of Nazareth

himself

be no longer a member of

commanded

and

But how,

followers to observe them.

if

a

his

Jew wishes to

this theocratic state,

and goes

over to the heathen religion, or to the philosophical,

which if,

its

is

nothing more than pure natural religion

member

merely as a laws,

How,

?

of a political state, he submits to

and demands from

it

his rights in return, with-

out making any declaration whatever about his religion, is reasonable enough not to require from him a declaration with which it has nothing to do ? I

since the state

do not believe Mendelssohn would maintain this case

a Jew

is

bound

that even in

in conscience to observe the

laws of his fathers' religion merely because religion of his fathers.

lived

in

accordance

As

laws of

the

the

is

known, Mendelssohn

far as is

with

it

his

religion.

Presumably, therefore, he always regarded himself as a

still

of the theocratic state of his fathers, and

member

consequently acted up to his duty in this respect.

any man who abandons

this state

is

But

acting just as

little

in Jews,

who

in violation of his duty.

On

the other hand I consider

it

wrong

from family attachments and interests profess the Jewish religion, to transgress its laws,

own

opinion, these

motives.

I

where, according to their

do not stand

in the

way of those

cannot therefore understand the conduct of

Mendelssohn

in

reference to a

Jew

of

Hamburg who

An

Autobiography.

openly transgressed the laws of his

231

and who was

religion,

on that account excommunicated by the chief rabbi. Mendelssohn wanted to cancel the excommunication on the ground that the church has no rights in

civil

matters.

But how can he then maintain the perpetuity of the Jewish ecclesiastical state ? For what is a state without rights,

and wherein

consists, according to

Mendelssohn,

the rights of this ecclesiastical state?

Mendelssohn, " 48),

(in the preface to

can a state allow one of

citizens to suffer misfortune

not,

I

reply

;

but the

"How,"

Manasseh ben its

and respected

useful

through

its

Hamburg Jew

laws

result,

do nothing which

?

"

Surely

suffers

no mis-

He

required

fortune by virtue of the excommunication.

only to say or

says

Israel, p.

legally leads to this

and he would then have avoided the sentence.

is merely tantamount to saying " So long as you put yourself in opposition to the laws

For excommunication

:

of our communion, you are excluded from

it

and you

;

must therefore make up your mind whether this open disobedience or the privileges of our communion can most advance your blessedness." have escaped a mind to others to decide for the sake of

like

how

human

This surely cannot

Mendelssohn's, and

far

a

man may be

hands of otherwise estimable men,

well

it

injustice at the

from

treatment might least have been expected. is

leave

welfare.

Mendelssohn had to endure many an

officiousness

I

inconsistent

whom

such

Lavater's

enough known, and disapproved by

Solomon Maitnon:

232 all

The profound

men.*

right-thinking

Jacobi had a

predilection for Spinozism, with which surely no inde-

pendent thinker can find well

as

Mendelssohn,

and wanted

fault,

as

friend

his

published a correspondence

on the

never intended to appear in

print,

What was

public inspection.

Spinozism

is

true,

it is

make

out

to

be

Lessing,

With

Spinozists, in spite of themselves.

to

this

view he

subject, which was

and be subjected

the

use of this

to If

?

so without Mendelssohn's assent.

Eternal truths have nothing to do with the majority of votes,

and

least of all where, as I hold, the truth is of

such a nature, that

Such an

injustice

A

annoyance.

*

The

it

leaves

all

expression behind.

must have given Mendelssohn much

celebrated physician maintained

even,

to was the following. Lavater had a work, which had a great reputation in its day, by the eminent Swiss scientific writer, Bonnet, on the evidences of Christianity. Out of respect for Mendelssohn, Lavater dedicated

incident

translated into

referred

German

the translation to him, requiring him, however, either to refute the " what work, or to do policy, love of truth, and probity demand, what Socrates would doubtless have done, had he read the work,

and found

it

unanswerable."

awkward dilemma.

He

Mendelssohn was thus placed

could not well

in

an

the challenge pass unacknowledged ; and yet, owing to the disabilities under which the Jews laboured all over the world, he would have seriously imperilled their

interests

Christianity.

let

by appearing even to impugn the evidences of

He

had, moreover, resolved never to enter into

Under the circumstances his reply was controversy. Lavater saw his mistake ; masterly as it was dignified and candid. and it is but due to him to say, that he publicly apologised for it in religious

the fullest and frankest manner.

Trans.

An that

caused his death

it

233

Autobiography.

but,

;

though

I

am

physician, I venture to gainsay the assertion.

not a

Mendels-

sohn's conduct in relation to Jacobi, as well as to Lavater,

was that of a hero.

No, no

!

this

hero died in the

fifth

act.

The

acute preacher, Jacob, in Halle published, after

Mendelssohn's death, a book

entitled,

Examination of

Mendelssohn's Morgenstunden, in which he shows that,

according to the

Critique of

Pure Reason,

meta-

all

But

physical doctrines are to be rejected as baseless.

why does

this

metaphysician

concern Mendelssohn more than any other ?

Mendelssohn did nothing but develop

to greater completeness the Leibnitio-Wolfian philosophy,

apply

it

to

and clothe

many important it

in

subjects of

an attractive garb.

human

inquiry,

It is just as if

any one

were to attack Maimonides, who has written an excellent astronomical treatise on Ptolemaic principles, by writing

a book with the

title,

Examination of

the

Hilchoth

Kidush Hakodesh of Maimonides, in which he should But seek to refute his author on Newtonian principles !

enough of

this.

Solomon Maimon:

234

CHAPTER XXV. My aversion

and

at first for belles lettres,

Departure from Berlin

my subsequent

Sojourn in

conversion

Hamburg

drown

I

myself in the same way as a bad actor shoots himself An old fool of a woman falls in love with me, but her addresses are rejected.

FOR tion

belles lettres I ;

I could

discovered not the slightest inclina-

how any man was

not even conceive

to form a science of

what pleases or displeases

my

which, according to

opinion

at the time,

a matter

could have

One day when

merely a subjective ground.

I

taking a walk with Mendelssohn, our conversation

whom

upon the subject of the poets, me to read. " I No,"

none of the

What

poets.

Mendelssohn smiled

replied,

at this

with Plato,

who banished

But

that with time

I

hope

the subject.

Longinus'

And so On the

it

am

going to read

" said,

You

poets from

you

fell

he recommended

poet but a

a

is

and all

" I

was

liar?"

agree in this

his Republic.

think differently on

will

happened soon.

Sublime

fell

into

my

hand.

The

examples of the sublime which he adduces from Homer,

and

particularly the celebrated passage of

a deep impression on these are but foolish

my

mind.

trifles, it

is

I

Sappho, made

thought to myself,

true,

but the imagery

An and descriptions are read

Homer

Autobiography.

After that I

really very beautiful.

and was forced

himself,

What

the foolish fellow.

235

a serious

over such childless stories

to laugh heartily at

air, I

By and

!

said to myself,

however,

by,

found a great deal of pleasure in the reading.

whom

on the other hand,

German

course only in

I got to

translations)

Ossian,

read afterwards (of

produced on

The pomp

peculiarly awe-inspiring effect.

I

me

a

of his style,

the impressive brevity of his descriptions, the purity of his

sentiments, the simplicity of the objects described

by him, and

lastly,

the similarity of his poetry to that of

charmed me uncommonly.

the Hebrews,

Thus

I

found

also a great deal of gratification in Gessner's Idylls.

My friend, chapter,

whom

the Pole of

who occupied

was greatly delighted pute with him the

I

in the

spoke

himself mainly with

at

conversion.

my

when he was reading

to

me

as a

model

used

I

utility of these studies

preceding

belles lettres,

;

to dis-

and once,

of vigour in ex-

pression a passage of the Psalms, in which

King David

shows himself a master in cursing, I interrupted him " What sort of an art is this ? with the words, Why, my

God

when she was squaba neighbour woman, used to curse much more

mother-in-law bling with

wildly than that

bless

"

delssohn also and pleased

!

!

Now, however, he had at this

her

my

change.

self regularly to the

his

triumph over me.

other friends were

They wished

me

Men-

uncommonly to devote

humaniora, as without these a

my-

man

Solomon Maimon;

236

can scarcely make his own intellectual productions useful to the world.

me

of

I

this.

was very

It

was always

difficult,

however, to convince

in haste to enjoy the present,

without thinking that, by due preparation, I could this I

enjoyment greater and more

now found

make

lasting.

gratification, not only in the study of the

good and beautiful, and I carried this out

sciences, but generally in everything

with which I became acquainted

;

with an enthusiasm which passed

all limits.

The

hither-

to suppressed inclination to the pleasures of sense also

asserted

claims.

its

The

first

occasion of this was the

For many years some men, who were occufollowing. pied in various kinds of teaching, had insinuated themselves into the

most prominent and wealthy families of

They devoted themselves

the Jewish nation. to the

especially

French language (which was then regarded as the

highest point of enlightenment), to geography, arithmetic,

bookkeeping, and similar studies.

They had

also

made

themselves familiar with some phrases and imperfectly

understood results of the more profound sciences and philosophical systems, while their intercourse with the fair

of

marked by studious

sex was all

As a

they were great favourites in the

this,

where they

gallantry.

visited,

Now, they began ways on the

and were regarded

to observe that

my

result

families

as clever fellows.

reputation was

al-

increase, and that the respect for my attainments and talents went so far, that they were being thrown wholly into the shade. Accordingly they thought

An

Autobiography.

237

of a stratagem, by which they might be able to ward off the threatened

They

me

evil.

resolved to draw

me

into their

company,

to

show

every demonstration of friendship, and to render

every possible service. first

this

By

means they hoped,

place, as a result of our intercourse, to

selves

some of the

in the

second place, to obtain, from

win

me

in the

them-

for

respect which was shown to me, and,

my

frank and com-

spirit, some additional knowledge of those which as yet they knew only in name. But, in

municative sciences

the third place, as they thing which intoxicate

and

knew my enthusiasm

for every-

I

once recognised as good, they expected to

me

with the allurements of sensual pleasure,

some measure my ardour in the study of which would at the same time alienate my

to cool in

science, friends,

my

whom made them so jealous. me into their society, testified

intimacy with

Accordingly they invited their

friendship

honour of their

that for

and esteem

my company.

for

me, and begged the

Suspecting no harm, I received

advances with pleasure, especially as

Mendelssohn and

my

I

reflected

other friends were too grand

everyday intercourse with me.

It

became

therefore

a very desirable object with me, to find some friends of a middle class, with

whom

and enjoy the charms of took

me

could associate sans fafon,

also to

My new

familiarity.

into gay society, to taverns,

sions, at last *

I

;

* and

" This " hiatus haud valde deflendus

all

is

friends

on pleasure excurthis

at their

in the original.

own

Trans,

Solomon Maimon

238

expense.

on

I,

opened up

my

them

to

philosophy, explained to

my happy humour,

in

side,

in

return

them

:

all

the

mysteries

of

in detail all the peculiar

systems, and corrected their ideas on various subjects of

human knowledge.

But as things of this sort cannot be poured into a man's head, and as these gentlemen had

no

were not

special capacity for them, of course they

make any

able to

When

tion.

sort

great progress

kind of instruc-

this

by

I observed this, I

began to express some

and made no attempt to was mainly the roast and the

of contempt for them,

conceal the

fact, that it

wine that gave

me

not please them particularly reach their object with

reach

it

at least in part.

friends behind

This did

pleasure in their company. ;

me

and

as they were unable to

completely, they tried to

They

told tales to

back about the most

my

my

trifling

grand

incidents

and expressions. For instance, they asserted that I charged Mendelssohn with being a philosophical hypocrite,

that I declared others to be

systems,

and

cureanism.

began

that

(As

at last

if

I

was wholly abandoned to Epi-

they were genuine Stoics

my

had

its

effect

medicine,

;

and

friends observed that in

followed no fixed plan, but merely cordingly

They even

!)

openly to manifest their enmity.

All this of course

impression,

endowed with but

was seeking to spread dangerous

shallow pates, that I

to

add

my

to the

studies I

Acmy me I should that they proposed study but could not induce me to do it. I observed to

inclination.

An

Autobiography.

that the theory of medicine contains as auxiliary sciences, each of

239

many departments

which requires a

specialist

thorough mastery, while the practice of medicine

for its

implies a peculiar genius are seldom to be

met

and

with.

I

faculty of judgment, that

observed

at the

same

time,

most of physicians take advantage of the ignorance of the public. In accordance with established

that the

usage they spend some years at the universities, where they have an opportunity indeed of attending

all

lectures, but in point of fact attend very few.

At the

means of money and written for them and

close of their course, by

they get a dissertation

become medical

a very simple fashion,

As ing

;

well

;

already mentioned,

I

in years,

At

pharmacy

;

last

and

because

made

My

object

practical use of

this,

my

had already obtained some acquainhowever, was

I

consented.

not to

make any

attainments, but merely to acquire

theoretical knowledge. to with

my own

Accordingly, instead of setting

hands, and thereby acquiring expertness

in this art, at important

part of a mere spectator.

chemical processes

I

played the

In this way I learnt pharmacy,

yet without being in the position of cary.

for

me, to learn

to

tance with physics as well as chemistry, in

was already

I

minute exercises required

the proposal was

as I

liking for paint-

and consequently might not have

sufficient patience for the this art.

this,

words,

thus, after

practitioners.

had a great

but I was advised against

advanced

fair

the

becoming an apothe-

After the lapse of a three years' apprenticeship,

Madame

Rosen, in whose shop

duly paid by H. a

I received art of

Maimon:

Solomon

240

D. the promised fee of

J.

certificate, that I

pharmacy

and

;

was apprenticed, was

I

this

had

ended the whole matter.

This, however, contributed not a

At

friends.

see him,

when he informed me of

me

pointed out to that I

causes.

its

had not made up

had thereby rendered behalf;

little

Mendelssohn asked

last

(2)

that

I

sixty thalers.

perfectly mastered the

to alienate

me

to

my

come and

this alienation,

and

They complained, (i)

my mind

any plan of

to

life,

fruitless all their exertions in

was trying to spread

and

my

dangerous

opinions and systems; and (3) that, according to general

rumour,

much The

I

was leading a rather loose

first

and was very

of these complaints I endeavoured to answer

by referring to the

fact,

which

friends at the very

first,

that, in

culiar training, I

could not only

by teaching and "

had mentioned consequence of for

my

satisfy

life,

As

my

my

pe-

by which

natural inclination, but also,

similar means, provide for

"

to

any kind of business,

for a quiet speculative

in a certain fashion.

ceeded,

I

was indisposed

and adapted merely I

life,

addicted to sensual pleasures.

my

support

to the second point," I pro-

the opinions and systems referred to are either

true or false.

If the former, then I

do not see how the

If the latter, knowledge of the truth can do any harm. I have then let them be refuted. Moreover, explained

who

desire

to rise above all prejudices.

But

these opinions and systems only to gentlemen to be enlightened,

and

An the truth opinions,

that

is,

Autobiography.

241

not the mischievous nature of the

it is

the incapacity of those gentlemen to com-

it is

prehend them, coupled with

such a humiliating confession, that sets them

in

arms

In reference to the third reproach, however,

against me. I

make

their reluctance to

must say with downright honesty, Herr Mendelssohn,

we

are

all

The

Epicureans.

us merely rules of prudence

means

prescribe the use of

;

moralists can prescribe to that

is

for the attainment of given

"I But," I added,

ends, but not the ends themselves.

see clearly that I must quit Berlin

With

of indifference."

He

gave

capabilities

and

well.

me

to say, they can

this

I

;

whither,

is

a matter

bade Mendelssohn

fare-

a very favourable testimonial of

talents,

my

and wished me a prosperous

journey.

To my

other friends also I bade farewell, and in briet

but emphatic terms thanked them for the favours they

I

my friends was taken aback, when my using the brief form, "I hope good health, my dear friend and I thank

One

had shown.

of

bade him goodbye,

at

you

will

you

for all the favours

seemed if

enjoy

;

you have bestowed upon me."

to this excellent, but prosaically poetical

the form were too curt and dry for

towards me. this

all

that

So he

all his

man,

friendliness

replied with evident displeasure, "Is

you have

learnt in Berlin ?

"

I

made no

answer, however, but went away, booked by the

burg post,

It

as

and departed from

Berlin.

Ham-

Solomon

242

On

Maimon :

leaving I received from Samuel Levi* a letter of

When I whom

introduction to one of his correspondents. arrived in this letter

me the

well,

Hamburg,

went to the merchant

I

was addressed, and delivered

and invited But

city.

as

me

to

He

it.

to his table during

received

my

stay in

he knew nothing except how to make

money, and took no particular interest in scholarship or science, he evidently entertained me merely on account of

my

letter

of introduction, because he had to do some-

As

thing to gratify his correspondent.

of trade, however, and besides figure,

he endeavoured

made no

to get

rid of

knew nothing

I

very presentable

me

as soon as

me where I possible, I replied I left When to when meant Hamburg. go that I was going to Holland, he gave me the well-meant and with a view

advice to hasten

my

to that asked

departure, as this was the best

season of the year for travelling. I

Accordingly vessel that

was to

took out a passage on a sail for

Holland

in

Hamburg

two or three weeks.

For travelling companions I had two barbers, a tailor, These fellows made themselves and a shoemaker. merry, caroused bravely, and sang this joviality I

understood

my

;

language, and teased

in a

thousand ways, though

I

The

vessel glided pleasantly

down

*

all sorts

could not take a part

This name

is

bore

of songs.

In

in fact they scarcely

me on it all

that account

with patience.

the Elbe to a village

taken from Afaimoniana,

Tram,

An mouth

at the

Autobiography.

some miles below Hamburg.

of the river

Here we were obliged

243

about

to lie

six

weeks, prevented

The

by contrary winds from putting out to sea.

ship's

crew, along with the other passengers, went to the village

wherf they drank and played.

tavern,

became very

the time

dreary, and

that I nearly despaired of

At

we

last

arrived before

third

Amsterdam.

after

day

A

our departure we

came out

boat

At

to the ship

first I

myself to the Dutch boatman, because

I

would not was afraid

whom

of falling into the hands of the crimps, against

had been warned

in

Hamburg

ship assured

me

I

myself to

might

ingly I here,

trust

came

and

sick,

recovery.

to take the passengers into the city. trust

For me, however,

was besides so

got a favourable wind, the vessel stood out

and on the

to sea,

my

I

into

well,

and

that

him without any anxiety. Accordthe city ; but as I had no acquaintances

knew

as I

;

he knew the boatman

that

I

but the captain of our

that at the

Hague

there was a

gentleman belonging to a prominent Berlin family, and that

he had obtained from Berlin a tutor with

was acquainted,

Here

woman a

man

but before

of

tall,

I

had time

I

me, commenced

came

in,

to speak with

" Herr said to him, pray,

to rest

from

my

journey,

spare figure, in untidy clothing, and with

a pipe in his mouth,

Berlin;

whom

out for that place in a drag-boat.

took lodgings at the house of a poor Jewish

I ,

I set

speak

H to

and, without observing

my ,

him."

landlady.

here

is

At

last

she

a stranger from

The man thereupon

Solomon Maimon

244

me who

turned to me, and asked

and love of

instinctive frankness

was born

I

to

had come

to

some

spend some

situation, if

He

we formed I

I

man

man

city.

me

He

of high talent,

a

man

after his

own

and

and

heart,

As my

from Berlin, to

me

to his

who had made letters

This gentleman, who

to promise

When

itself.

which he had done a good

introduced

well as of everything that to dinner.

had

now

of learning, he began to

to seek the tutor

and had brought

Berlin,

that

once a bond of friendship with one another.

referred before.

a

and

various subjects in philosophy,

found in at

love of the sciences

an opportunity offered

was a

me on

now went

With my usual him that I

truth, I told

years in Berlin,

especially in mathematics, in deal.

I was.

Holland with the intention of entering

he heard that speak with

my

Poland, that

in

me

induced

:

whom

I

employer as

a great figure in

of introduction from that

made much

came from

of his tutor, as

me

Berlin, invited

external appearance did not appear

much, and

I

was besides thoroughly exhausted

and depressed by my sea-voyage, I made a comical figure at table, and our host evidently did not know what to think of me. written

But as he put great confidence

in the

recommendation of Mendelssohn and the

recommendation of ment, and invited

remain here.

his tutor,

me

he suppressed

oral

his astonish-

to his table as long as I chose to

In the evening he invited his brothers-in-

law to meet me.

They were

children of

B

brated for his wealth as well as his beneficence

,

;

cele-

and

as

An they were to

men of

Autobiography.

245

learning themselves, they were expected

They conversed with me on various subTalmud, and even in the Cabbalah. As I

sound me.

jects in the

showed myself thoroughly this

initiated into the mysteries of

even explained to them passages

sort of learning,

which they regarded as inexplicable, and untied the most complicated knots of argument, their admiration was excited,

and they believed they had come upon a great

man. It

was not long, however, before

The

turned to hatred. ing.

who had now

of London, and

for

who was

means of the Cabbalah.

I

I

Hague.

of

expressed some doubts on

me

they had been present

performances of the kind during

To

me

many years been a resident

able to perform miracles by

the subject, but they assured

at the

admiration

In connection with the Cabbalah they told

a godly man,

at

their

occasion of this was the follow-

this

man's residence

this I replied as a philosopher, that

did not indeed question the truth of their statement,

but that perhaps they had not duly investigated the matter themselves,

as facts.

and gave out

Moreover,

I

their pre-conceived opinions

declared that I must regard with

scepticism the effect of the Cabbalah in general, until is

shown

that that effect

explained in

is

it

of such a kind as cannot be

accordance with the known laws of Nature.

This declaration they held to be heresy.

At the end of the meal the wine-cup was passed me, that

I

might, in

to

accordance with the usual custom,

Solomon Maimon:

246

pronounce the blessing over

This however

it.

I

shame

number

of speaking before a

Poland

had been a

I

declined

I

did so not from any false

with the explanation, that

of men, because in and had very often held dis-

rabbi,

putations and delivered sermons before large assemblies,

and, in order to prove

was now willing

this,

public lectures every day.

was merely,

and the reluctance

further, the love of truth

thing inconsistent, that

It

made

to deliver

I

explained to

impossible for

it

do any-

me, with-

out manifest aversion, to say prayers which I regarded as

a result of an anthropomorphic system of theology.

At

this their patience

reviled

me

as a

be a deadly host,

was completely exhausted

damnable

sin to tolerate

heretic,

me

and declared

in a

who was no philosopher

it

they

;

would

Our

Jewish house.

indeed, but a reasonable

and enlightened man, did not mind much what they said ; my humble talents were of more value in his eyes than

my

all

Accordingly they broke up immediately

piety.

after dinner,

their

and

the house in deep displeasure

left

subsequent

brother-in-law's

about nine months, lived tired,

me

drive

fruitless.

I

but

from their

remained

in

it

at perfect freedom, but very re-

without any occupation or any rational society.

Here

I

cannot pass over in silence an event which

was remarkable both point of view.

in a psychological

In Holland

occupation suited to I

to

efforts

house were

;

my

I

and

in a

moral

wanted nothing but an

powers, and naturally, therefore,

became hypochondriac.

From

feelings of satiety, not

An

myself,

fell

had become a burden to action,

than the love of

heartily in the

I

house where

about midnight

had

to pass along

I

come

I

always assumed the upper

life

at the Feast of

Once,

again.

But no sooner did

to me.

ance with the custom of the Jews,

feast,

247

upon the idea of making away with and of thus putting an end to an existence which

infrequently I

hand

Autobiography.

I

took

Haman,

in accord-

had banquetted very

my meals. After the my lodging and as

returned to

;

one of the canals

that are laid out

I

everywhere in Holland,

it

me

occurred to

that this

was

a very convenient opportunity for carrying out the design which I had often formed. I thought to myself, " My a burden.

life

is

but

how

means

will

At

present, indeed, I have

me

be with

it

my

shall I preserve

anything in the world?

in the future,

life,

I

since I

am

no wants

of no use for

have already resolved, on

cool reflection at different times, to put an end to life,

and nothing but

my

Now, when

hitherto.

I

cowardice has restrained

am

of a deep canal, the thing

without any difficulty."

;

and by what

pretty drunk,

be done

may

Already

I

my me

on the brink in a

had bent

moment

my

body

over the canal, in order to plunge in; but only the upper

body obeyed the command of the mind, that the lower part would certainly refuse

part of the trusting its

services

such a purpose.

for

So

I

stood for a

good while with half the body bent over the

and

propped

myself carefully

planted on the

ground,

so

with

that

a

my

legs

spectator

water, firmly

might

Solomon Maimon:

248 have fancied

man who

a

felt like

my bow

was merely making

I

my

This hesitation destroyed

water.

to

the

whole plan.

I

going to take medicine, but, want-

is

ing the resolution required, raises the cup time after time

and

to his mouth,

sets

it

down

I

again.

laugh at myself, as I reflected that

began

at last to

sole motive for

my

suicide was a real superfluity for the present

and an

imaginary want for the future.*

let

I

therefore

project drop for the time being, went

the

home, and thus

brought the serio-comic scene to an end. another comical scene must be mentioned here.

Still

At the Hague there

who was

forty-five,

and supported

lived at that time a

said to

have been

woman

of about

very pretty in youth,

One

herself by giving lessons in French.

day she called upon

me

at

my

lodging, introduced her-

and expressed an irresistible desire for scientific She declared therefore that she would conversation. self,

*

The

rather

life, that is, the instinct of self-preservation, seems increase than to decrease with the diminution or un-

love of

to

certainty of the

means of living, inasmuch as man is thereby spurred which developes a stronger consciousness of life.

to greater activity,

Only

this

want must not have reached

sary result of that

of preserving

life,

its

maximum

;

for the neces-

a conviction of the impossibility and consequently a desire to put an end to it.

is

despair, that

is

Thus every

passion, and therefore also the love of life, is increased by the obstacles which come in the way of its gratification only these obstacles must not make the gratification of the passions im:

possible, else despair is the result.

An visit

me

Autobiography.

frequently in

honour of a

from

visit

This advance visits several

I

more and more

my lodging, and me in return.

met with

times

;

that

great pleasure, returned her

We

intimate.

time a

requested the

and thus our intercourse became

subjects in philosophy at

249

and

married

enthusiasm in learning,

conversed usually on

belles lettres.

man, and,

Madam

had

As

I

except

little

was

still

for

her

attraction for

thought of nothing beyond mere entertainment.

me,

I

The

lady, however,

pretty long while,

who had been a widow now

and had, according

to her

own

conceived an affection for me, began to express

for

story,

this

I

in love with

me

fall

could never believe, that a lady could in earnest.

tion therefore I took for

mere

Her

expressions of affecof affectation.

airs

She,

on the other hand, showed herself more and more earnest,

became

at times thoughtful in the

conversation, and burst It

not love a

woman

midst of our

love.

I told

except

for the

this sort, that

her frankly, that

we I

fell

could

sake of womanly excel-

and

lences, such as beauty, grace, agreeableness, etc.,

that

in

into tears.

was during a conversation of

upon the subject of

by

me

looks and words in a romantic manner, which struck as very comical.

a

any other excellences she might possess, such as

talents or learning, could excite in

by no means

love.

The

me

lady adduced against

ments a priori as well as instances especially

only esteem, but

from French novels, and

me

argu-

from experience,

tried to correct

my

notions of love.

vinced

and

;

panied

me

could not, however, be so easily con-

I

as the lady

absurd length,

I rose

was carrying her

and took

my

let

me go.

I

to

airs

an

leave.

She accom-

me

by the hand,

to the very door, grasped

and would not "

Maimon:

Solomon

250

asked her somewhat sharply,

What's the matter with you,

madam ?" With

trembling voice and tearful eyes she replied, " I love you."

When

heard

I

this laconic declaration of love, I

began

and

to laugh immoderately, tore myself from her grasp,

Some

rushed away.

doux

following billet

time afterwards she sent

me

the

:

" Sir,

I

I

have been greatly mistaken

took you for a

ings

but

;

You

I see

man now

example, who

and Latin

that

authors,

translated

pretty.

Sir,

;

and

you,

if

you

will

them

Why ?

who

ashamed

ought to be

A Madame into

Dacier,

the Greek

her native

are

Because she

is

not

otherwise so enlightened,

to cherish such pernicious

prin-

not repent, then tremble before

the revenge of the injured love of

Yours, etc." this I

all

them with learned annotations,

could not please you.

To

feel-

you are a genuine Epicurean. A woman can please

has studied thoroughly

language, and enriched

ciples

your character.

seek nothing but pleasure.

you only on account of her beauty. for

in

of noble thoughts and exalted

returned the following reply

:

An "

Autobiography.

251

Madam, That you have been mistaken,

by the In

You

result.

say that I

am

is

shown

a genuine Epicurean.

you do me a great honour. Much as I abhor the of an epicure, on the other hand I feel proud of the

this

title title

of genuine Epicurean.

that pleases

me

ened by other

in a

Certainly

woman

merely esteem such a

On

the other hand, I can

account of her talents

have already explained

For the learning of

respect

but as this can be height-

woman on

love her I cannot, as I

:

beauty alone

qualities, these must also be pleasing as

means towards the chief end.

sation.

;

it is

she could at

Greek heroes who were

Madame

events

all

fall

at the siege of

Dacier

;

in converI

have

all

in love with the

Troy, and expect

manes that were constantly but nothing more. For the rest,

in return the love of their

hovering around her

Madam, fear

;

as far as your revenge

is

concerned,

since Time, which destroys

it,

tered your weapons, that

all

Yours,

Thus ended

to do,

this strange love-affair.

inasmuch

as the

main

make money, and they

for the sciences.

ing the in

nails.

etc."

discovered that in Holland there was nothing for

I

to

do not

things, has shat-

your teeth and

is,

I

Dutch Jews

is

manifest no particular liking

Besides, in consequence of not know-

Dutch language,

any science.

desire of the

me

I

I

was unable

to give instructions

determined therefore to return to

Solomon

252

Maimon :

Hamburg, but found an opportunity of travelHanover by land. In Hanover I went to a

Berlin by ling

to

a

wealthy Jew,

enjoy his riches,

man who

does not deserve even to

showed him my

letter of introduction

from Mendelssohn, and represented to him the urgency of

my

letter

present circumstances. carefully

through,

He

called for

read Mendelssohn's

pen and

ink, and,

without speaking a word to me, wrote at the foot also hereby certify that in praise of

" :

I

what Herr Mendelssohn writes

Herr Solomon

with this he dismissed me.

is

perfectly correct."

And

An

Autobiography.

CHAPTER

253

XXVI.

Hamburg A Lutheran Pastor pronounces me to be a scabby Sheep, and unworthy of Admission into the Christian Fold I enter the Gymnasium, and frighten the Chief Rabbi

I return to

out of his Wits.

I

MADE

a prosperous journey back to

I fell into

in

Hamburg, but here

circumstances of the deepest

distress.

a miserable house, had nothing to

know what

to do.

I

eat,

I

lodged

and did not

had received too much education

to return to Poland, to

spend

my

rational occupation or society,

and

in

life

misery without

to sink

back into the

darkness of superstition and ignorance, from which

much

labour.

Germany was

a result

hardly delivered myself with so other hand, to succeed in I

could not calculate, owing to

I

had

On

the

on which

ignorance of the

my

language, as well as of the manners and customs of the people, to which I self properly.

I

had never

had

learnt

yet been able to adapt my-

no particular profession,

had not distinguished myself

in

I

any special science, I in which I could

was not even master of any language

make myself

perfectly intelligible.

therefore, that for

me

there was

to embrace the Christian

religion,

It

no and

occurred to me,

alternative

left,

but

get myself baptised

in

Maim on:

Solomon

254

Accordingly I resolved to go to the

Hamburg.

clergyman

I

come upon, and inform him

should

resolution, as well as of

my

motives for

and honest

hypocrisy, in a truthful

could not express myself well

German

into writing in

a

schoolmaster, and got him to

The

characters,

follows

" I

purport of

am

;

some light

my

put

it

copy letter

my

was

German

in

in brief as

education and studies to be a

me

This induced

truth,

and

to free

I

myself completely from the

end, which could not be attained in to Berlin,

of our nation I studied for

after

any plan, but merely to

But as our nation

is

it

some

satisfy

years

my

not indeed

thirst for

know-

conducted on the most

cannot be blamed

them, and pronouncing I

my

this

native place, I

unable to use, not only such

planless studies, but even those

perfect plan,

In order to

where by the support of some enlightened

men

ledge.

have perceived

to search further after

darkness of superstition and ignorance.

their

for

becoming

tired of

to

be use-

encouragement

have therefore resolved, in order to secure tem-

poral as well as eternal happiness,

attainment of perfection,

and

to myself as well as others, to ligion.

I

thoughts

a native of Poland, belonging to the Jewish

light.

less.

But as

my

characters, went to

but in the thickest darkness

and

came

my

:

nation, destined by

rabbi

I

of

without any

fashion.

orally,

Hebrew

with

it,

first

The Jewish

religion,

which depends on the

in order to

become

useful

embrace the Christian it

is

true,

comes,

in

its

rear-

An

Autobiography.

255

tides of faith, nearer to reason than Christianity.

But

an advantage over the forand since morality, which consists not in opinions

in practical use the latter has

mer

;

but in actions,

the aim of

is

religion in general, clearly

all

the latter comes nearer than the former to this aim. I

Moreover,

hold the mysteries of the Christian religion

which they

for that

are, that

means

make my

I

is,

allegorical representations

most important

of the truths that are

for

man.

but I cannot believe them according to their

question,

whether

after

the

am

ready to carry

me

to

lie,

which contradicts

The

my

must give up

latter, I

enjoins

common

confession I

this

worthy of the Christian religion or not. case I

this

reason,

beg therefore most respectfully an answer

I

meaning. to the

By

them harmonise with

faith in

that

my

is,

my

;

but in

claim to a religion which

to deliver a confession of faith

reason."

schoolmaster, to

astonishment at

In the former

proposal into effect

all

am

whom

audacity

I dictated this, fell into ;

never before had

he

He

his

listened to such a confession of faith.

shook

head with much concern, interrupted the writing several times, and became doubtful, whether the mere copying was not

itself

a

sin.

With great reluctance he copied it I went then to a

out, merely to get rid of the thing.

prominent clergyman, delivered for a reply.

He

read

into astonishment,

sation with me.

it

my

letter,

with great attention,

and on

and begged fell

likewise

finishing entered into conver-

Solomon

256 "

So," he said,

Maimon :

" I see your intention

to

is

embrace

the Christian religion, merely in order to improve your

temporal circumstances." "

Excuse me, Herr Pastor,"

made

it

clear

in

enough

attainment of perfection. of

all

my To

I replied,

letter, this,

that

my

object

hindrances and the improvement of

my

is

have is

the

external

But

circumstances form an indispensable condition. condition

I

true, the removal

is

it

" I think

this

not the chief end."

"But," said the pastor, "do you not

feel

any

inclina-

tion of the soul to the Christian religion without reference " to any external motives ?

" I should be telling a

lie,

I

if

were to give you an

affirmative answer."

"

You

are too

much

" to be able to pastor,

of a philosopher," replied the

become a

Reason has

Christian.

taken the upper hand with you, and faith must accom-

modate

itself to

You hold

reason.

mere

Christian religion to be to

be mere laws of reason.

satisfied with

fore pray to

grace,

fables,

and

its

For the present

your confession of

God, that

the mysteries of the

He may

and endow you with the

faith.

I

commands cannot be

You should

there-

enlighten you with His

spirit

of true Christianity;

to me again." the case," I said, " then I must confess,

and then come " If that

Herr

is

Pastor, that I

Whatever

light I

luminous with the

am

may

not qualified for Christianity.

receive,

I shall

light of reason.

always

I shall

make

it

never believe

An

Autobiography.

upon new

that I have fallen

257

truths, if

impossible to

it is

known

see their connection with the truths already

me.

must therefore remain what

I

My

Jew.

religion enjoins

me

I

am,

to believe nothing, but to

think the truth and to practise goodness.

hindrance

my

in this I

fault.

With

The

do

this I

find

any

from external circumstances,

it is

not

all

that lies in

my

power."

bade the pastor goodbye.

my

brought on an ague.

journey, coupled with poor food, I lay

and suffered the want of

My

all

on a straw-bed

who

in a garret,

conveniences and refresh-

who took

landlord,

Jewish physician,

pity

on me, called a

prescribed an emetic which soon

me of my fever. The doctor common man, stayed to converse cured

hours,

If

I

hardships of

ments.

to

a stiffnecked

and begged me,

found that with

me

I

was no

some

for

as soon as I recovered, to visit

him.

Meanwhile, however, a young man, who had known

me

in Berlin,

say that

now

Herr

heard of

W

residing in

perly call

,

I

position naturally, asked

for

his

that I

called

me

on

me

me

to

was

in Berlin,

that I might very pro-

and Herr

so,

W

who

,

what

I

intended to do.

disI

him my whole circumstances, and begged

advice.

fortunate

did

seen

honourable man, of a benevolent

clever,

represented to

He

arrival.

Hamburg, and

upon him.

was a very

my

who had

He

position

of

said that

my

in

affairs

had devoted myself with

his

opinion the un-

arose from the

fact,

zeal merely to the ac-

Maimon :

Solomon

258

had neglected the

quisition of scientific knowledge, but

and therefore

study of language,

municate

my knowledge

was unable to com-

I

to others, or

make any use

Meanwhile, he thought, nothing had been

and

I

if

was

circumstances, I could attain at

Altona, where

my

provide for I

accepted

his

my object in

the

of

it.

by delay

accommodate myself

willing to

still

lost

;

to the

gymnasium

son was studying, while he would

support.

with

this offer

with a joyful heart.

many

thanks, and went

Meanwhile

Herr W

home

spoke to

the professors of the gymnasium, as well as to the principal,

a

but more particularly to the syndic, Herr

man who

cannot be

sufficiently praised.

sented to them, that I was a

who wanted merely some to distinguish himself in

man

of

G

He

uncommon

,

repretalents,

knowledge of language the world, and who hoped to further

obtain that knowledge by a short residence in the gym-

They acceded

nasium. lated,

Here

I lived for

But the pupils supposed,

ments

I,

made I

two years

to

in

me,

such a gymnasium, as

who had

already

was matricu-

I

in the institution.

peace and contentment.

very slow progress

in science,

what tedious.

Dusch

in

make

natural that

but

to his request.

and had a room assigned

;

made

and

may be

considerable attain-

should find the lessons at times some-

Consequently

a selection to suit

I

did not attend them

my

taste.

The

esteemed very highly on account of

scholarship and

easily

was therefore

it

his excellent character,

his

all,

Director

profound

I therefore at-

An

Autobiography.

tended the most of his lectures.

phy of

much

his lectures

But

on which he

Ernesti,

and

satisfaction,

I

on

It

259

is

true, the philoso-

lectured, could not give

just as

little

me

did I receive from

Segner's Mathematical

Compendium.

derived great benefit from his instructions in the

H

The Rector

English language.

,

a cheerful old

man, though somewhat pedantic, was not altogether pleased with me, because I would not perform his Latin exercises,

and would not learn Greek

fessor of History

and

at

began

at all.

The Pro-

ab ovo with Adam,

the end of the year with a great deal of effort

reached as bel.

his lectures

far

down

as the building of the

The teacher of French used

Sur f existence de Dieu,

Tower of Ba-

for translation Fenelon's

a work for which I conceived

the greatest dislike, because the author, while appearing to declaim against

Spinozism, in reality argues in

its

defence.

During the whole period of my residence in the gymnasium the professors were unable to form any correct idea of me, because they never had an opportunity of

forming I

my

thought

I

had attained

foundation in languages. this inactive

nasium.

By

acquaintance.

life,

my I

the end of the object,

had

also

and therefore resolved

But Director Dusch

;

and

It

was about

this

I

wanted

laid a

become

year

good

tired of

to quit the

gym-

who began by and by

become acquainted with me, begged me another year, and, as

first

to

to stay at least

for nothing, I consented.

time that the following incident in

Solomon Maimon

260

my

My

took place.

life

wife

:

had sent a

Jew

polish

in

search of me, and he heard of my residence in Hamburg. Accordingly he came and called on me at the gymnasium.

He I

had been commissioned by

home

should either return

wife to

my

demand,

that

without delay, or send

through him a bill of divorce. At that time I was unI was not able to do either the one or the other. inclined to be divorced from

and

to return at

life,

was

to

me

mission, and added that gymnasium soon and go

would, as

I

hoped, give

ance in carrying out satisfied

on

I

had not

I represented all

impossible.

it

was

my

the com-

intention to leave the

to Berlin, that

me

;

yet the

in the world or of leading

who had undertaken

the gentleman

this to

without any cause

once to Poland, where

slightest prospect of getting

a rational

my wife

Berlin friends

my

both their advice and

this intention.

He

assist-

would not be

with this answer, which he took for a mere

When

he thus found that he could do nothing with me, he went to the chief rabbi, and entered a evasion.

A

complaint against me. sent to

rabbi

under

;

summon me but I took

stand, that at present I

be decided.

its

The

chief rabbi

through the Government to make wishes, but that

was not

inasmuch as the gymnasium had own, by which my case would require

his jurisdiction,

a jurisdiction of to

my

messenger was accordingly

before the tribunal of the chief

all

his efforts

were

he could not accomplish

his

made

me

in vain.

purpose

every

effort

submit to his

When

he saw

in this

way, he

An me

sent

an invitation a second time on the pretext that

he wished merely

to

He

to to

began "

me

received

To

speak with me.

consented, and went

known

261

Autobiography.

to

with

him

this I willingly

at once.

much

respect

and when

;

you are the son of the famous Rabbi Joshua

your father well

;

he

is

I

?

a pious and learned man.

made

know

You

to me I have examined you as a and formed high expectations of you. possible that you have altered so?" (Here he

unknown

also are not

;

several times,

boy

Oh

I

him my birthplace and family in Poland, he lament and wring his hands. " Alas! " said he,

is it

!

my

pointed to

To

shaven beard).

this I replied, that I

had the honour of knowing him, and that I still remembered his examinations well. My conduct hitheralso

told him,

to, I

was

as

little

opposed to

religion properly " But," he interrupted understood, as it was to reason. " you do not wear a beard, you do not go to the syna-

gogue

is

:

replied,

that not contrary to religion?"

and

I

proved to him from the Talmud

under the circumstances

On

was allowed. dispute,

could

in

in

which

this point

I

nothing with

was placed,

we entered

which each maintained

effect

me

was of no

Shophar!"

avail,

This

is

and

at

which

it is

that,

all this

As he

by such disputation, he ;

but

when

this

he began to cry aloud, " Shophar the

blown on New-Year's day

name as a

I

into a lengthy

his right.

adopted the style of mere sermonising also

"No!"

of the

summons

supposed that Satan

is

horn which

! is

to repentance,

horribly afraid.

262

Solomon

Maimon:

While the chief rabbi called out the word, he pointed to him on the table, and asked

a Shophar that lay before "

Do you know what that is ? " " Oh yes it is a ram's horn." boldly, me,

I

back upon

the chief rabbi

fell

lament over

lost soul.

my

him

it

would be an advantage

liked,

as well as fair to the

more

I

to

certificate

examine

certificate

me on

acquainted

leave,

from him,

should make my-

with the

professors.

and it

told

him

would be

that, as I

well for

him

the progress I had made, so that his

might be as nearly

with the truth.

my I

to reflect, that

future success,

went to Director Dusch, announced to

was soon to

that I

wished a

in view of

gymnasium, that

intimately

Accordingly

him

to

to lament as long

and bade him goodbye. At the end of my second year I began

self

and began

his chair,

I left

as

he

replied quite

At these words

!

To

this

accordance

as possible in

end he made

me

translate

some

passages from Latin and English works in prose as well as in verse,

and was very well pleased with the

Afterwards he entered into conversation with subjects in philosophy, but found

me

translation.

me on some

so well versed in

own safety he was obliged to back out. he asked me, " But how is it with your mathe-

these, that for his

At

last

matics

?

"

I

begged him

" In our mathematical

to

examine

lessons,"

me

in

he began,

this

"

also.

we had

advanced to somewhere about the subject of mathemaWill you work out yourself a proposition tical bodies. not yet taken up in the lessons, for example, that about

An

Autobiography.

263

the relation of the cylinder, the sphere and the cone to

one another

You may

?

take

some days to do it." I and offered to perform

replied that this was unnecessary,

the task

on the

then demonstrated, not only the

I

spot.

proposition prescribed, but several other propositions out

The

of Segner's Geometry.

surprised at this, called all

Director was very

much

the pupils in the gymnasium,

and represented to them that the extraordinary progress I had made should make them ashamed of themselves.

The most

of them did not "

some

replied,

Maimon made

Do

know what

Herr Director,

that

mathematics here.

He

not suppose,

this progress in

to say to this; but

has seldom attended the mathematical lessons, and even

when he was

there he paid no attention to them."

They

were going to say more, but the Director commanded

and gave

silence,

which

I

became

to

me

tainments, and in

me

an honourable

certificate,

cannot avoid quoting a few sentences.

from

They

afterwards a constant spur to higher I

hope

it

will

at-

not be considered vainglory

me

to cite the opinion of this esteemed man. " His capacity," says he, " for learning all

that

is

beautiful, good and useful in general, but in particular those sciences which require severe exertion of the mental powers, abstract and profound thought, is, I might al-

most

say, extraordinary.

which demand

All those sorts of knowledge,

in the highest degree one's

efforts, appear to

him

tual occupations

seem

the most agreeable to

be

;

own mental

and

intellec-

his chief, if not his sole, en-

Solomon Maimon

264

His favourite studies hitherto have been

joyment.

losophy and mathematics, cited I

the

my

:

in

which

phi-

his progress has ex-

astonishment, &c."

now bade good-bye to the teachers and officers of gymnasium, who unanimously paid me the compli-

ment, that

I

had done honour

to their institution.

then set out once more for Berlin.

I

,

An

Autobiography.

CHAPTER Third Journey to Berlin

ON my

XXVII.

Frustrated Plan of

Journey

to Breslau

arrival in Berlin I called

well as

some other old

265

friends,

Hebrew Authorship

Divorce.

upon Mendelssohn, as and begged them, as I

had now acquired some knowledge of languages, ploy me hit

in

some occupation

Hebrew,

my capacity. They

living in darkness, I should prepare in

still

as the only language intelligible to them,

scientific works,

at their

em-

to

suggestion, that, in order to enlighten the

upon the

Polish Jews

suited to

own

His proposal

some

which these philanthropists were to

expense, and I

distribute

among


print

the people.

But now the

question arose, with what sort of works a beginning

should be made.

were divided in

On

this point

their opinions.

my One

that the history of the Jewish nation

excellent friends

of

them thought

would be most

ser-

viceable for this purpose, inasmuch as the people would

discover in

it

the origin of their religious doctrines and

of the subsequent corruption which these had undergone, while they would thus also gain an insight into the that the

fall

of the Jewish state, as well as

all

fact,

the subse-

quent persecution and oppression which they had

suf-

266

Maimon:

Solomon

had arisen from

fered,

tion

to

all

rational

own

their

ignorance and opposi-

Accordingly this

arrangements.

gentleman recommended

that

should translate from

I

the Jews ; he gave me the and asked me to furnish a copy

French Basnage's History of

work of

for this purpose,

my

them

even to Mendelssohn, and

all,

the work in hand

we ought

;

I

satisfaction to

was ready to take

but one of our friends thought that

something on natural religion and inasmuch as this is the object of all en-

to begin with

rational morals,

Accordingly he recommended that for

lightenment. this

The specimen gave

translation.

purpose

I

should translate the Natural Religion of

Mendelssohn withheld

Reimarus.

his opinion,

he believed that whatever was undertaken though I

it

would do no harm, would

in this line,

be of

also

because

little

use.

myself undertook these works, not from any conviction

of

my

own, but at the request of

my

friends.

was too well acquainted with the rabbinical despotism, which by the power of superstition has established I

its

throne for

its

own

many

centuries in Poland,

and which

for

security seeks in every possible

the spread of light and truth.

Jewish theocracy

is

I

way to prevent knew how closely the

connected with the national existence,

so that the abolition of the former must inevitably bring

with

it

the annihilation of the

clearly that less

;

but

I

ready stated,

my

I

saw therefore

labours in this direction would be

undertook

my

latter.

friends

this

fruit-

commission, because, as al-

would have

it

so,

and because

I

An

267

Autobiography.

could think of no other means of subsistence.

Accord-

ingly without fixing anything definite about the plan of

my

where

I

me

friends resolved to send

could carry on

my work

to Dessau,

at leisure.

reached Dessau in the hope, that

I

my

my

labours,

few days

after a

would resolve upon something defiwork but in this I was deceived ; for, as

friends in Berlin

nite

about

my

:

back on Berlin, nothing further was I waited about a thought of the plan. fortnight ; but soon as

I

turned

when during I

my

that period I received

wrote to Berlin

in

friends cannot unite

settlement of

it

upon

"If

For

judgment.

believe that, to enlighten the Jewish nation,

my

part I

we must

gin neither with history nor with natural theology

One

morals.

of

my reasons

for thinking so

subjects, being easily intelligible, instil

any

who

jects

:

for they

is

is,

that, as

intellec-

those sub-

Besides,

no proper history of the Jewish

have scarcely ever stood in

lation with other civilised nations

tion of the

to

more

into collision with religious

they would never be admitted.

sooth to say, there nation

among

the

upon the highest

But a second reason

would frequently come

prejudices,

that these

are accustomed to respect only those

studies which involve a strain tual powers.

is,

be-

and

would not be able

regard for science in general

learned Jews,

my

a plan, they might leave the

my own

to

no communication,

the following terms:

;

political re-

and, with the excep-

Old Testament and Josephus and a few

ments on the persecutions of the Jews

in the

frag-

middle

Solomon Maimon:

268

ages, nothing

is

to

be found recorded on the subject.

believe, therefore, that

it

I

would be best to make a begin-

ning with some science which, besides being most favourable for the development of the mind,

is

and stands

religious opinions.

Of

in

no connection with any

this sort are the

mathematical sciences

with this object in view tical

also self-evident,

I

am

;

and therefore

willing to write a

mathema-

text-book in Hebrew."

To

this I received the answer, that I

Accordingly

plan.

I

might follow

applied myself with

all

my

diligence to

the preparation of this text-book, using the Latin work

on mathematics by Wolff as its basis ; and in two months it was finished. I then returned to Berlin, to give an account of my work, but received immediately from one of the gentlemen interested the disappointing information, that, as

entail

the work was very voluminous, and as

it

would

on account of the

heavy expenditure especially

copper-plates required, he could not undertake the publi-

cation at his

my to

own

expense, and I might therefore do with

manuscript whatever

Mendelssohn

unreasonable to

but that

I

I

chose.

I

complained of

this

and he thought, that certainly it was let my work go without remuneration, ;

could not require

my

friends to undertake the

publication of a work which could not calculate on any

good result in consequence of that aversion to all science, which I myself knew to be prevalent among the Jewish His advice therefore was, that I should get the nation.

book printed by subscription

;

and of course

I

was

An

Autobiography.

obliged to content myself with

269

Mendelssohn and

this.

the other enlightened Jews in Berlin subscribed, and I received for

my work

merely

The whole

of subscriptions.

manuscript and the

my

plan, however,

list

was thought

of no more.

On

this

I

out again with

fell

man

my

friends in Berlin.

knowledge of the world, who that human actions must always be determined supposed Being a

with

little

by the laws of justice, bargain made.

though too

My

pressed for the fulfilment of the

I

friends,

on the other hand, began,

late, to see, that their ill-considered project

must of necessity

collapse, because they

had no assurance

of a market for such voluminous and expensive works.

From

the religious, moral and political condition of the

Jews up to enlightened selves

this

time

it

was easy

to foresee that the few

men among them would

no trouble

language, which

such subjects

;

certainly give

to study the sciences in the

them-

Hebrew

very ill-adapted for the exposition of

is

they will prefer to seek science in

original sources.

The

its

unenlightened, on the other hand,

and these form the

majority,

so

are

swayed by

rabbinical prejudices, that they regard the study of the sciences, even in sistently

Hebrew, as forbidden

fruit,

and

per-

occupy themselves only with the Talmud and

the enormous

number of

its

commentaries.

All this I understood very well,

and

thought of demanding that the work should be printed

;

I

therefore I never I

had prepared

asked merely remuneration for the

Solomon

270 labour spent on

remained

had

right

with

my

it

in vain.

neutral,

on

In

He promised to them

some other way.

use his influence

to provide for

But when even

not done, I became impatient,

letters

service

;

of introduction,

I

sub-

this

was

to

quit

took with

but they were of

reached Breslau myself,

for before I

my

and resolved

Berlin once more, and go to Breslau.

some

Mendelssohn

this dispute

because he thought that both parties

their side.

friends, to induce

sistence in

Maimon :

me

little

letters in

the spirit of those which Uriah carried had preceded me,

and made a bad impression on the most of those

my

letters

result, therefore, I

was coldly received

nothing of the later plain

my

As

of introduction were addressed.

reception,

letters, I

found

it

and had made up

;

whom

to

a natural

and as

I

knew

impossible to ex-

my mind

to quit

Breslau.

By chance, however,

I

became acquainted with the

celebrated Jewish poet, the late Ephraim Kuh.

learned and high-minded

me,

that, neglecting

all his

man took

so

the wealthy Jews he spoke of

when he found

me

that all his

interest in

former occupations and enjoy-

ments, he confined himself entirely to

thusiasm, and praised

much

This

me

my

society.

To

with the greatest en-

as a very

good

fellow.

complimentary remarks

But failed

make any impression on these gentlemen, he took some trouble to find out the cause of this, and at last

to

discovered that the reason lay in those friendly letters

from Berlin.

Their general tenor was, that

I

was seeking

An to spread

pernicious

Autobiography.

271 as a

Ephraim Kuh,

opinions.

thinking man, at once saw the reason of this charge; but with

the efforts he made, he could not drive

all

the heads of these people.

during

my

first

I confessed

experience or knowledge of the world,

had

I

him

man felt

that,

without

an

irre-

impulse to communicate to others whatever truth

sistible I

to

sojourn in Berlin as a young

out of

it

knew

;

but I assured him

for

having

that,

some

years

become

wise by experience, I went to work with great

caution,

and

that therefore this charge

was now wholly

without foundation. Irritated

by

my

disheartening situation, I resolved to

form the acquaintance of Christian scholars, by whose

recommendation the wealthy

however,

men

that

I

thought

of

I

my own

my

might find a hearing among

nation.

defective

obstacle to the expression of

I

could not but

language

my

thoughts

a written essay, in which I delivered

fear,

might form an so I prepared

;

my

ideas

on the

most important questions of philosophy in the form of With this essay I went to the celebrated aphorisms. Professor Garve, explained to

him

and submitted my aphorisms

to

He gave

discussed

me

them with me

intention,

manner,

recommended me

also

emphatic language to the wealthy banker, This gentleman settled a monthly

Lipmann Meier. allowance on

my

for examination.

in a very friendly

a good testimonial, and

orally in very

briefly

him

me

for

my

support,

Other Jews on the subject,

and

also

spoke

to

some

My men

Maimon

Solomon

272

now improved

situation

my humble

his father to allow

man

to-do enlightened

;

and the

of great

his children the best

to give

society.

he desired to

personality, that

instruction in the sciences.

my

begged

my

Herr Aaron Zadig

others the second son of

enjoy

Many young Among took so much

every day.

of the Jewish nation sought

pleasure in

:

This he earnestly being a well-

latter,

good

sense,

German

who wished

education, and

spared no expense for that object, willingly gave his consent.

He

should

live at his

and made the proposal that I house, and for a moderate honorarium

sent for me,

should give his second son lessons for two hours a day

and

in physics

belles lettres,

and

also a lesson in arithmetic

of an hour a day to his third and youngest son. proposal

I

accepted with great willingness

;

This

and, not long

Herr Zadig asked me, if I would not also consent give lessons in Hebrew and elementary mathematics

after,

to

to his children

who had

hitherto

I

it

thought

who had

had

would be unfair

to supplant this

who was

a family to support, and

faction at any rate

and therefore

;

for their teacher in

named Rabbi Manoth. But

these subjects a Polish Jew,

I

poor man,

giving satis-

declined this request.

Accordingly Rabbi Manoth continued his lessons, and

I

entered upon mine.

In

house

this

for myself.

I

In the

was able first

to carry

place, there

on but

and, in the second place, I lived in a children,

little

study

was a want of books ;

room with the

where they were occupied with other masters

An

Autobiography.

every hour of the day.

young people did not

become somewhat

273

Besides, the liveliness of these

suit

stern

my character which had already and therefore

;

I

had often occa-

sion to get angry at petty outbursts of unruliness.

sequently, as I was obliged to pass most of

Lisse, a ful

plump

every

I

spent

sort.

of enlightened

mind and

With him and some other

disposition.

panions

man

little

my

Herr Hiemann

I often visited

idleness, I sought society.

my

evenings

in talk

and

Contime in

jest

cheer-

jolly

com-

and play

During the day I strolled around

among

of

the

coffee-houses.

In other families also

I

soon became acquainted, par-

ticularly in those of

Herr Simon, the banker, and Herr

Bortenstein, both of

whom showed me much kindness. me to devote myself to medicine,

All sought to persuade for

which

when

I

difficult

had always entertained a great dislike. But saw from my circumstances, that it would be I

for

me

to

to Professor Morgenbesser,

medical lectures for some time

overcome

my

dislike to the art,

the lectures again.

who was

I also

I

attended his

after all I

could not

and accordingly gave up

I

so justly esteemed on account of

his abilities, as well as for his

of mankind.

but

and

became acquainted with especially with the late Herr

By and by

other Christian scholars, Lieberkiihn,

;

I

Professor Garve intro-

allowed myself to be persuaded.

duced me

any other way,

find support in

made

warm

interest in the welfare

the acquaintance of

teachers of merit in the Jesuits' College at Breslau.

some

Solomon Maimon

274

But

did not give up wholly literary work in Hebrew.

I

Hebrew Mendelssohn's Morgenstunden. some sheets as a specimen to

I translated into

Of

:

this translation I sent

Herr Isaac Daniel answer because

Itzig in Berlin

this excellent

but

;

man, owing

I

no

received

to his business

being too extensive, cannot possibly give attention to

and

subjects that are not of immediate interest to him,

therefore such affairs as the answering of I also

easily forgotten.

wrote in

my

Hebrew

letter are

a treatise on

Natural Philosophy according to Newtonian principles

and

this,

as well as the rest of

my Hebrew

works, I

;

still

preserve in manuscript.

At

last,

situation.

I

however,

The

fell

here also into a precarious

children of Herr Zadig, in pursuance of

the occupations to which they were destined in tered into commercial situations,

As

in

I

some other way,

I taught Euler's

en-

therefore required

Other means of support also gra-

teachers no longer. dually failed.

and

life,

was thus obliged I

to seek subsistence

devoted myself to giving lessons

Algebra to a

young man, gave two

;

chil-

dren instruction in the rudiments of German and Latin, &c.

But even

this did

not

last long,

and

I

found myself

in a sorrowful plight.

Meanwhile land. great

my

A woman

wife

and

eldest son arrived

from Po-

of rude education and manners, but of

good sense and the courage of an Amazon, she dethat I should at once return home with her, not

manded

seeing the impossibility of what she required.

I

had

An now

lived

some

which

ledge in

directions.

many

myself of

up, I

my former barbarous and

to

of superstition and religious

fetters

had abandoned the rude manner of

had been brought

I

275

years in Germany, had happily emanci-

pated myself from the prejudice,

Autobiography.

and extended

life

my

in

know-

could not therefore return

miserable condition, deprive

the advantages I had gained, and expose

all

myself to rabbinical rage at the slightest deviation from the ceremonial law, or the utterance of a liberal opinion. I

represented to her, that this could not be done at once,

that

I

known licit

should require to

my

first

of

all

make my

situation

friends here as well as in Berlin,

and

so-

from them the assistance of two or three hundred

thalers, so that I

pendent of listen to

my

might be able to

nothing of

ately.

of two

Here evils,

all this, if I

therefore

and

I

it

and declared her resolution

would not go with her immediwas for me to choose the less

I

was obliged

lodging and board of these guests, friends in Breslau.

formed, and

I

pointed

difference between the

and

to provide for the

to introduce

Both of these duties

out, especially to

manner of

life

Moreh Nebhochim,

my

I

them per-

son, the

one leads here and

that in Poland, while I sought to convince

passages in the

Poland inde-

But she would

consented to the divorce.

Meanwhile, however,

my

in

live

religious associates.

to obtain a divorce,

to

to

him by

several

that enlightenment of

the understanding and refinement of manners are rather

favourable than otherwise to religion,

I

went further

:

I

Maimon

Solomon

276

:

sought to convince him, that he ought to remain with

me

I

;

assured him, that, with

support of

my

my

and the

direction

he would find opportunities of

friends,

developing the good abilities with which Nature had en-

dowed him, and would obtain

for

them some

suitable

These representations made some imemployment. him but my wife went with my son to pression upon consult some orthodox Jews, in whose advice she thought :

and they recommended a divorce, and on no account to

she could thoroughly confide her to press at once for

my

let

son be induced to remain with me. she was

however,

tion,

me

received from

and

start for

had succeeded

my

friends.

I

not to disclose

sum

a sufficient

home

of

gave them

my

to

to

raise difficulties,

and declared

wife,

to Berlin.

go

at

and explained

opinion she was perfectly

sorry to lose a wife, for

any

spirit

and

I

could not

of levity.

I

right.

whom let

I

it

to

would be

She then began to once pointblank, that

best, as neither

with her in Poland, nor she with

affection,

for

some score of ducats from

in collecting

was

me

By and by

faithfully followed.

necessary for us

my

she had for house-

money

her that, to complete the required sum,

for us a divorce

till

with her booty.

This pretty plan was I

This resolu-

She might then separate from

hold purposes. ever,

;

could

me

in

But

I live

happily

Germany. it still

In

made me

had once entertained

the affair be conducted in

told her therefore that I should

consent to a divorce only

if it

were enjoined by the courts.

An This was done.

My

Autobiography.

was summoned before the

I

court.

on which she claimed a

wife stated the grounds

" president of the court then said,

The

divorce.

277

Under we can do nothing but advise a " Mr. President," I replied, " we came here,

these circumstances divorce."

not to ask advice, but to receive a judicial sentence."

Thereupon the chief rabbi rose from

his seat (that

what

he said might not have the force of a judicial decision, approached

me

with the codex in his hand, and pointed

to the following passage his wife for years,

money,

shall,

"

divorce."

A

vagabond,

and does not

when he

It is

" :

not

comparison between

found, be obliged to grant a

is

my

part," I replied,

this case

Take your

to you, as judge.

who abandons

write to her or send her

"

to institute a

That duty

falls

seat again, therefore,

and

and mine.

pronounce your judicial sentence on the case."

The

president

presiding judge

pronounced me the

name

became

pale

and red by

turns, while the

At

judges looked at one another.

rest of the

became

furious,

began

to call

of the Lord.

I

left

My

wife

now saw

force,

that nothing

was

and therefore she took

also yielded at last,

names,

me

in

to storm, however,

and went away. Thus ended this strange as remained things they were before.

means of

me

a damnable heretic, and cursed

him

the

last

to

suit,

and

be done by

to entreaty.

I

but only on the condition, that at the

judicial divorce the judge,

who had shown

himself such

a master of cursing, should not preside in the court.

Maimon:

Solomon

278 After the divorce son.

I

my

wife returned to Poland with

remained some time

still

in Breslau

;

but as

my my

circumstances became worse and worse, I resolved to return to Berlin.*

" Afterwards when he spoke

*

of Poland, he used to be deeply

affected in thinking of his wife,

separate.

He

was

really very

went home to his very heart. up felt

from

whom

he was obliged

to

much devoted to her, and her fate It was easy when the subject came

deep sorrow which he he became by and by was usually incapable of further entertainment, and

in conversation, to read in his face the ;

his liveliness then sensibly faded away,

perfectly silent,

went

earlier

than usual home."

Maimoniana,

p. 177.

He

seems,

however, at a later period, to have at least spoken to his friends about marrying a second time ; but the project was never carried Trans. out. Ibid., p. 248.

An

Autobiography.

CHAPTER Fourth Journey to Berlin

I

came

and

life,*

my

Characteristic of

to Berlin,

Mendelssohn was no longer

I

did not

In the greatest distress

Bendavid, who

told

me

that

I

know

therefore

received a

visit

he had heard of

thirty thalers,

introduced

me

know

what to

my

unfor-

sum

of

Besides, he

which he gave to me.

to a

in

from Herr

tunate circumstances, and had collected a small

about

Help

my own Works.

former friends were determined to

nothing more of me. do.

XXVIII.

Unfortunate Circumstances

Study of Kant's Writings

WHEN

279

Herr Jojard, an enlightened and

high-minded man, who received

me

in a very friendly

my support. A me an ill turn with certain professor, indeed, tried to do this worthy man by denouncing me as an atheist but in manner, and made some provision

for

;

spite of this I gradually got on so well, that I was able

to hire a lodging in a garret

had now resolved

I

from an old woman.

to study Kant's Kritik of

Reason, of which I had often heard but which

never seen yet.f

He

died 4th Jan., 1786.

t Kant's work must 1781.

The method,

Trans.

still

in

which

Pure I

had

I studied this

Trans.

have been quite new, as

it

appeared in

Solomon Maimon:

280

work, was quite peculiar.

On

the

a vague idea of each section.

wards to make distinct by

first

This

my own

I

perusal I obtained

endeavoured

reflection,

to penetrate into the author's meaning.

the process which

But as

is

Such

after-

and thus

is

properly

called thinking oneself into a system.

had already mastered in this way the systems of and Leibnitz, I was naturally led to think Spinoza, I

Hume

This in

of a coalition-system.

gradually in writing in the

fact I found,

and

I

it

put

form of explanatory observa-

on the Kritik of Pure Reason, just as this system unfolded itself to my mind. Such was the origin of my

tions

Transcendental Philosophy. Consequently this book must

be

understand for the

difficult to

man

who, owing to the

inflexible character of his thinking, has

home merely

in

made

with the solution of which the Kritik

wrought out

in a

much

is

left

for

on the other

1

occupied,

is

wider sense than that in which

it

and by this means there ; Hume's scepticism in its full

taken by Kant

scope

to

Here the important problem, Quid juris

any other.

is

himself at

one of these systems without regard

is

plenty of

force.

side the complete solution of this

But

problem

leads either to Spinozistic or to Leibnitzian dogmatism.

When Herz.*

I

had finished

He

work, I showed

this

acknowledged

that

it

to

Marcus

he was reckoned among

the most eminent disciples of Kant, and that he had *

The name

which

I

is

left

have inserted.

blank by Maimon, but is known to be that See Fischer's Geschichte der neueren Phi-

losophic, Vol. v., p. 131.

Trans.

An

281

Autobiography.

given the most assiduous application while attending

may indeed be

Kant's philosophical lectures, as his writings, but that yet

he was not

a judgment on the Kritik lating to

it.

He

seen from

in a position to pass

on any other work readvised me, however, to send my man-

Kant

uscript directly to

or

itself

himself,

and submit

judgment, while he promised to accompany letter to the great philosopher.

Kant, sending him

from Herz.

my

I

Accordingly

to his

it

it

with a

wrote to

work, and enclosing the letter

A

good while passed, however, before an answer came. At length Herz received a reply, in which,

among "

other things,

Kant

said

:

But what were you thinking about,

when you

sent

me

my

dear friend,

a big packet containing the most

subtle researches, not only to read through, but to think

out thoroughly, while

am

I

still,

in

my

burdened with a vast amount of labour

my

plan

Part of this labour

!

of the Kritik,

ment,

which

is

is

sixty-sixth year,

in completion of

to furnish the last part

that, namely, on the Faculty of Judgsoon to appear ; part is to work out my

system of the Metaphysic of Nature, as well as the Metaphysic of Ethics, in accordance with the requirements of the Kritik.

Moreover,

I

am

kept incessantly busy with

a multitude of letters requiring special explanations on particular points

;

and, in addition to

all this,

my

health

had already made up my mind to send back the manuscript with an excuse so well justified on all is frail.

I

these grounds

;

but a glance at

T

it

soon enabled

me

to

282

Solomon

recognise

its

merits,

and

Maimon :

to show, not only that

me and the main problem much penetra-

had understood

my opponents

none of

so well, but that very few could claim so

Herr Maimon

tion as

This induced

me

.

in .

profound inquiries of ,"

this sort.

and so on.

In another passage of the

letter

Kant

" says

:

Herr

Maimon's work contains moreover so many acute obserhe cannot give

vations, that

it

to the public without

producing an impression strongly in his favour." myself he said

letter to

" :

In a

Your esteemed request

have endeavoured to comply with as

its

I

was possible

far as

me and

if I have not gone the length of passing a on the whole of your treatise, you will gather judgment the reason from my letter to Herr Herz. Certainly it

for

;

arises for

from no feeling of disparagement, which

no earnest

mankind, and

I entertain

effort in rational inquiries that interest

least of all for

which, in point of fact, betrays

such an

no

effort as

common

yours,

talent for the

pro founder sciences." It

may

able to

easily

me

be imagined how important and agree-

the approbation of this great thinker must

have been, and especially his testimony that stood him well.

who

and therefore dispose of every objec-

even though intended, not exactly as a refutation,

but as a

mere

had under-

believe themselves to be sole proprietors of the

Critical Philosophy, tion,

I

For there are some arrogant Kantians,

fuller

elaboration of this philosophy, by the

assertion without proof, that the author has failed

An

Autobiography,

Now

to understand Kant.

283

these gentlemen

were no

longer in a position to bring this charge against

my book,

inasmuch

as,

by the testimony of the founder himself of

the Critical Philosophy, I have a better right than they to

make At

use of this argument.

time

this

who was a

living in

Potsdam with a gentleman

When

leather-manufacturer.

went

arrived, I

was

I

of

publication

to Berlin,

my

and devoted

native of Poland I dedicated this

and

I

was put

my

work ;

letters

time to the

Transcendental Philosophy.

carried a copy to the Polish Resident sent,

Kant's

As a

to the king,

but

it

and

was never

from time to time with various

off

Sapienti sat !

excuses.

A copy

of the

work was

also sent, as

is

usually done,

to the editor of the Allgemeine Litteraturzeitung.

After

without any notice appearing,

waiting a good while

I

wrote to the editor, and received the following answer

"You know who

how

yourself

small

are competent to understand

works.

is

the

number

:

of those

and judge philosophical

Three of the best speculative thinkers have

declined to undertake the review of your book, because they are unable to penetrate into the depths of your researches.

from

An

application has been

whom a favourable

made

reply was expected

;

to a fourth,

but a review

from him has not yet been received." I also

began to work

Aufkldrung.

My

first

at this

article

time for the Journal fitr

was on Truth, and was

in

Maimon:

Solomon

284

The

the form of a letter to a friend* in Berlin.

was occasioned by a friend during to

me

in a

my

letter

which

stay in Potsdam,

humorous

article

had received from

I

and

in

this

which he wrote was no longer

vein, that philosophy

a marketable commodity, and that therefore I ought to

take advantage of the opportunity which I was enjoying to learn tanning.

I replied,

that philosophy

not a

is

coinage subject to the vicissitudes of the exchange I afterwards

this proposition

Another which

I

article in the

show

developed

same periodical was on

from a relative to

I

correlate.

its

on Bacon and Kant,

in

which

is

journal, in

which

I

wrote also an

I institute

endeavoured to make

beings has not only as

much

in

my

The Soul of

common

My

last article in

it

outweigh those on

the journal referred to

hold the Kantian philosophy to be

I believe that it is

side of the Scepticism of

*

animated

to all

refutable from the side of the Dogmatist,

hand

out, that the

Transcendental Philosophy; and I explain

that, while I

it

article

a comparison

in its favour as the opposite

doctrine, but that the arguments for

the other side.

word

subject of another discussion in this

doctrine of one universal soul

the plan of

Tropes, in

analogous, but

between these two reformers of philosophy.

World was the

and

;

article.

that these imply the transference of a

not from one object to another that

the

my

in

Samuel Levi, according

exposed

to all attacks

from the

Hume. to

Maimoniana,

ir-

on the other

p. 78.

Trans.

An

A

Autobiography.

number of young Jews from

285 parts of

all

Germany

had, during Mendelssohn's lifetime, united to form a society the

under the designation,

Hebrew Language.

Society

for Research

They observed with

into

truth, that

the evil condition of our people, morally as well as politically, has its source in their religious prejudices, in

want of a rational exposition of the Holy Scriptures, and in the arbitrary exposition to which the rabbis are their

led by their ignorance of the

Hebrew

Ac-

language.

cordingly the object of their society was to remove these deficiencies, to study the

and by this

in

that

means

Hebrew language

purpose they resolved

Hebrew under

the

to publish a

title

was to give expositions of

Hebrew poems, prose works,

The

in its sources,

to introduce a rational exegesis.

of

monthly periodical

FpDn, The

difficult

essays,

For

Collector,

which

passages in Scripture,

translations from useful

etc.

intention of

all this

was certainly good

;

but that

the end would scarcely be reached by any such means, I

saw from the very beginning.

I

was too familiar with

the principles of the rabbis and their style of thought to believe that such

The Jewish

means would bring about any change.

nation

is,

without reference to accidental

modifications, a perpetual aristocracy under the appear-

ance of a theocracy. nobility in the nation,

The

learned men,

have been

able, for

many

to maintain their position as the legislative

much

authority

among

who form

the

centuries,

body with so

the common people, that they can

Solomon Maimon

286

:

do with them whatever they please. This high authority a natural tribute which weakness owes to strength.

is

For since the nation as the

common

divided into such unequal classes

is

people and the learned, and since the

former, owing to the unfortunate political condition of

the nation, are profoundly ignorant, not only of arts

and

all

useful

sciences, but even of the laws of their religion,

on which

their eternal welfare

supposed to depend,

is

it

follows that the exposition of Scripture, the deduction of religious laws

particular

and the application of these to must be surrendered wholly to the

from

cases,

it,

learned class which the other undertakes the cost of

The

maintaining. their

want of

own

their

learned class seek to

linguistic science

ingenuity,

wit

and

make up

rational exegetics

To

and acuteness.

for

by

form an

idea of the degree in which these talents are displayed, it is

Talmud along

necessary to read the

mentary called Tosaphoth, that first

commentary

of

The productions

is,

with the com-

the additions to the

Rabbi Solomon Isaac.* of the

mind

are valued by them, not

in proportion to their utility, but in proportion to the talent

A man

which they imply.

Hebrew, who

is

well versed in the

who understands

Holy

Scriptures,

who

even carries in his head the whole of the Jewish Corpus Juris,

and

that

is

no

is

trifle,

See above,

p.

41

by them but

Trans.

slightly

An The

esteemed.

man

Autobiography.

greatest praise that they give to such a

Chamor Nose Sepharim,

is

But

with books.

287

a

if

man

is

that

is,

by

his

able,

An

ass loaded

own

ingenuity,

deduce new laws from those already known, to draw fine distinctions, and to detect hidden contradictions, he

to

is

is

And

almost idolised.

to tell the truth, this

well founded, so far as

no

subjects that have It

may

ulterior

end

in view.

therefore be easily imagined, that people of this

sort will scarcely

accord a hearing to an institute which

aims merely at the cultivation of

trifling.

minds,

is it

them appears

Yet these are not the few educated men,

scattered here

which

the study of

taste,

language, or any similar object, which to

mere

judgment

concerns the treatment of

it

and

the steersmen of this ship

there,

driven about in

all seas.

does not matter how

All

men

much

of enlightened

taste or

knowledge

And

they possess, are treated by them as imbeciles.

why

?

Simply because they have not studied the Talmud

to that extent,

and

Mendelssohn was this account,

in the

in

manner, which they require.

some measure esteemed by them on

because in point of fact he was a good

Talmudist. I

was therefore neither

periodical; articles.

I

for,

nor against,

even contributed to

Among

it

at

this

monthly

times

Hebrew

these I will mention merely one,

an

of exposition of an obscure passage in the commentary Maimonides on the Mishnah, which I interpreted by the

Kantian philosophy.

The

article

was afterwards

trans-

Maimon

288

Solomon

lated into German,

and inserted

:

in the Berlinische

Monats-

schrift.

Sometime

now

after this I received

from this society, which

the Society for the Promotion of all that

calls itself

Noble and Good,

a commission

write

to

a

is

Hebrew

commentary on the celebrated work of Maimonides, This commission I undertook with Moreh Nebhochim. pleasure,

and the work was soon done.

So

far,

however,

The

only a part of the commentary has as yet appeared. preface to the

work may be considered

as a brief history

of philosophy.

had been an adherent of

I

all

philosophical systems in

succession, Peripatetic, Spinozist, Leibnitzian, Kantian,

and

Sceptic

finally

;

and

I

was always devoted to that

system, which for the time I regarded as alone true. last I

true,

observed that

and are

all

At

these systems contain something But, as

in certain respects equally useful.

the difference of philosophical systems depends on the ideas which

lie at their

of nature,

their

foundation in regard to the objects

properties

and modifications,

cannot, like the ideas of mathematics,

same way by

all

to publish for

be defined

men, and presented a priori^

my own

I

determined

use, as well as for the advantage

of others, a philosophical dictionary, in which sophical ideas

method, that

all philo-

should be defined in a somewhat free is,

without attachment to any particular

system, but either by an explanation

by

which in the

common

to

all,

or

several explanations from the point of view of each,

An Of

Autobiography.

work also only the

this

first

289

part has as yet ap-

peared.

In the popular

German monthly

already mentioned,

the Berlinische Monatsschrift, various articles of mine

were inserted, on Deceit, on the Power of Foreseeing, on

On

Theodicy, and other subjects. logy also

became

contributed

I

associated with

various

Empirical Psycho-

articles,

and

Herr Hofrath Moritz

at

last

in the

editorship of the perodical.*

So

much

occurred in thought,

with regard to

my

life,

the

events

might be not without use.

reached the haven of rest "

Quo

which have

and the communication of which,

;

I

I

have not yet

but

fata trahunt retrahuntque

sequamur."

* The last few pages have been condensed from the original ; in which the author gives detailed information, which seems no longer of any special interest, about the articles he contributed to periodicals.

Trans.

Solomon Maimon:

290

CONCLUDING CHAPTER. THE

closing words

awaken the life,

and

it

themselves

of the Autobiography

desire to

know

the sequel of the author's

seems therefore appropriate to

finish

the

narrative by the sketch of a few facts derived mainly

from the has been It is life

little

volume of Maimoniana,

made

to

which reference

in the preface.

perhaps scarcely necessary to state that Maimon's

end continued to

to the very

retain the

stamp

it

bore

throughout the whole period described in the preceding

That stamp had apparently been impressed even before he left Poland; and the Western

chapters.

on

it

influences,

under which he came

altered essentially the character

in Germany, never he brought with him

from home.

Even

in

external

its

his

features

life

enjoyed no

Fate had indeed been somepermanent improvement. what hard upon a man of so much genuine culture and Still

sensibility.

largest

cup

of suffering in his

circumstances that kept

the chronic poverty, which

:

it

is

the

was due not wholly

to

was partly his own nature or habits

him a pauper.

that there

life,

filled

This

is all

the

more remarkable,

perhaps no work of moral or

religious

An instruction

Talmud

Autobiography.

291

which attaches more importance than the Saturated as his mind

to industrial pursuits.*

was with Talmudic

lore, and disciplined as his early years had been by Talmudic training, Maimon could

not be ignorant of the advantage which the spiritual

life

derives from financial independence on others; and

might therefore have been expected of him

many too,

that, like

of the great rabbis, and Spinoza and Mendelssohn

he would have devoted himself to some remunera-

however humble.

tive occupation,

*

it

the kindness of

By

my

friend,

This would not have

the Rev. Meldola de Sola, of

the Portuguese Synagogue in Montreal, I am enabled to make an Among the Talmudic passages interesting note on this subject.

" Rather skin a carcase for enjoining industry are the following pay in the public streets, than be idly dependent on charity," "Rather perform the meanest labour than beg." As a further :

evidence of the estimation in which labour was held by the sages of the Talmud, it may be mentioned that Hillel, before being admitted to the Great College, earned his livelihood as a wood-

Rabbi Joshua was a pinmaker ; Rabbi Nehemiah a tailor ; Rabbi Joshua Hasandler, ; Rabbi Judah, "Of all a shoemaker; and Rabbi Judah Hanechtan, a baker. most hated were idleness and things," says Mr. Deutsch, "the cutter

that

;

Halsador, a potter

received their ; piety and learning themselves only ' It is work. to when estimation bodily healthy, joined proper ' from free then be will sin, well to add a trade to your studies ; you ' The tradesman at his work need not rise before the greatest

asceticism

doctor,' 'Greater

he who

fears

" period.

is

God

'

he who derives his livelihood from work than are some of the most common dicta of the

are some striking (Literary Remains, p. 25, where there Mr. Deutsch elsewhere condemnation of asceticism). Sabbath as you would on a week-day "Rather live on

stories in

your than be dependent on others,"

quotes,

(Ibid., p. 30).

Trans,

Solomon Maimon:

292

been impossible even in Poland, where the Jews were subject to no disability excluding them from the

common

industries of the country it

biography life,

appears that, even at an early period of his

he was more than half aware that his poverty was

due, not wholly to the imperious

but to a somewhat

culture,

Germany, with

living at

its

much

have been

that

and from the Auto-

;

demands of a higher

selfish

more advanced

less difficult for

indolence.*

civilisation,

him

to

make

a tolerable

he was very generously received by a large

secure for

him a

abandoned

From

the

who took

their effort only

most eminent men of friendly

services.

(Aenesidemus), towards

Maimon

also

his

in a

others,

Plattner,

Goethe,

that

But he never got

had acquired

Schultze

made advances

was not only very

ing, but might have been very helpful,

chosen, f

that they

time continued to tender their

even

way

and

when they found it in vain. it appears that some of the

Among and

circle of

a great deal of pains to

position of independence,

Maimoniana

In

would

The Autobiography shows

some employment.

influential friends,

it

if

flatter-

he had so

rid of the habit,

which he

depending on others ; and the low standard of comfort, to which he had accustomed himself, left him without sufficient stimulus to seek an in Poland, of

escape from his pauperised condition.

*

See above, pp. 140-1.

t

Maimoniana, pp. 196-200.

An

Autobiography.

293

He

His condition, therefore, never improved.

con-

tinued during his later years to work at various literary

employments; but the remuneration he obtained these was never sufficient for his subsistence.

He

appealed to a very limited public. often to go a-begging

himself

with

what

publishers chose to give.*

which he was obliged better return.

That

had consequently and

for a publisher,

slight

to

for

His works

to content

honorarium

the

The

hack-work, of

literary

do a good

sort of labour

deal,

reluctant

brought him no

was probably

as poorly

paid in Berlin at the time as in the Grub Street of last

He

century.

was therefore

Many

beggary.

Autobiography, had

the

by sheer starvation as a

times reduced to utter

patience with him

lost

some, who had helped him

him

at

of his earlier friends, as appears from

before,

to apply to

them

and

afterwards, treated

beggar, dismissing him with a copper (Zehrpfenmg), and at times with unnecessarily

cold, even insulting language.! fact, that his irregular habits often

of unscrupulous men, %

sometimes

fell

it

will

If

we add

made him

to this the

the victim

not seem surprising that he

into a bitter tone

about his friends,

and harsh judgments

or that he was apt occasionally

to

out into pretty strong language of general mis-

anthropy.

*

;

forced

common

in charity

burst

when he was

||

Ibid. p. 80.

\Ibtd., pp. 82-3.

Îbid. pp. 80, 83-4. \\Ibid.,

^.Ibid., p. 95, note.

pp. 154, 157-

Solomon Maimon:

294

Maimon might have

Perhaps

to

destitution,

cultivated

in

risen out of the chronic

which he seemed doomed, any degree the virtue of

if

he had

But

thrift.

Autobiography shows, had been an

thriftlessness, as the

hereditary vice in his family, at least for two generations

before him; and though he gives vivid pictures of pitiable results in the father,

its

households of his grandfather and

he never made any

above

effort to rise

Whenever he obtained any remuneration instead of husbanding

it

till

economically

more, he usually squandered

once

at

it

it

himself.

for his work,

he obtained

in extravagancies,

often of a useless, sometimes of a reprehensible kind. *

He

points out in his

first

might have been a rich

income and expenditure. confess that,

chapter, that his grandfather

man

if

he had kept accounts of

But

his friend Wolff, has to

good mathematician as

Maimon

was, he

never seemed to think of the difference between plus

and minus

in money-matters, f

one of Maimon's friends was not

on a

With such a character far

from the

fresh application for assistance,

truth,

when

he dismissed him,

too harshly perhaps, with the blunt remark, "People like

you there

is

no use

in trying to help." J

Certainly help

was not to be found in Maimon himself, and to see

how he could have avoided

death by actual starvation, had

'Ibid., pp. 80, 95, 104.

t

it

it is

difficult

the chance of a miserable

not been that a generous

Ibid,, p. 84.

%Ibid,, p. 105.

An home was

at last

in comfort

A

Autobiography,

opened and peace.

to him,

character like that of

295

where he closed

Maimon

his days

implied a general

an absence of that regulation by fixed rules of conduct, which is essential to wellbeing. He

irregularity of

life,

was not indeed unaware of the importance of such " I regularity. require of every man of sound mind," he said one day,

"

that

he should

No wonder

of action."

friend to remark, that

only plan of

The

life

it

lay out for himself a plan

that this requirement leads his

seemed

had been

as

if

Maimon's

to live without any plan at all.*

irregularity of his habits

want of method even

him

to

is

strikingly seen in his

at his literary

work.

Notwith-

standing the technical culture he gave himself in early in drawing,

life

he seems never to have reached any

degree of muscular expertness.

Wolff remarked his

awkwardness

and

in handling his pen,

In other respects

fold a letter with tolerable neatness.! also

he was

careless

about those mechanical conveni-

ences by which mental work

was commonly

to

his inability to

is

usually facilitated.

be seen working

at

He

a very unsteady

desk, one leg of which was supported by a folio volume. % He did not even confine himself to any particular place for work.

Apparently he spent more of his day

in public

taverns than in his private lodging, and he might often

'

Ibid., p. 159.

^ Ibid., pp. 231-2.

J Ibid.,

p. 96.

Solomon Maimon:

296

be seen amid the distraction of such surroundings writing or revising proofs, while, as a consequence, his papers

sometimes were mislaid and to be done over again.

He

do

could

lost,

and

work had

his

had been

written

on an alehouse

how any man

work by

intellectual

though he had to make

and

rule;

therefore,

he could by

his living as best

he never formed the habit of reserving one

literature,

He commonly

part of the day for work. least in his

at

morning,

morning, and

worked

evidently no

fixed rule.

Probably

itself

up, with

good

I have,"

write

it

over again

by a long way, so careful

are not,

about your work when you it

know

that

you are going

happen."

J

in

;

it

will

to

do not

a thought,

you neglect many down, because you believe that

you again

it is

he said one day, " given

the habit of making a draught

result,

You

beforehand.

service-

an outline of a work before "

written out in detail.

was

same reason

for the

he never adopted the plan, which authors find so able, of first sketching

in the

that, his friend

acknowledges, was not very early ;f but this

write

all

was said of the Autobio-

could never understand

itself that it

graphy

bench.*

It

occur to

copying out, which frequently does not

It is clear,

however,

that, his

opinion to the

contrary notwithstanding, his writings suffered from his

unmethodical

"The

habits.

competent of judges on

Ibid., p. 140.

fact,"

this subject,

Îbid.,

p. 96.

says

" that

the

most

Maimon

%lbid.,

p. 97.

is

An from

far

having

importance

Autobiography.

attained

the

297

which

recognition

deserves, may be accounted

his

the

for

by His extraordinary

defective condition of his writings.

acuteness was designed, but was not sufficiently cultivated, to give to his investigations the light

He

methodical exposition. his

Talmudic

fashion,

and the force of

wrote with most pleasure in

commenting and

disputing, with-

To

out proper sifting and arrangement of his materials. these defects must be added the faults of his is

surprising that he learned to

style.

It

write German as he

did.

In his writings there are passages

in

which the thought

and

bursts out with really resplendent power, forces the

language,

expression that take

even plays with

you by and ;

author he never became

surprise.

He

actually

turns

of

But a German

as a philosophical author

he wanted a certain sense of order that for exposition.

in

it,

is

indispensable

can sometimes formulate very

well,

but cannot systematise, and hence his most important opinions, in which the whole

meaning of

his

position

his writings found in rests, are often in the course of

* passages the least lucid and the least prominent." It is perhaps only saying the same thing of Maimon in another form, that he had no mechanical memory, that

consequently he was apt to forget the names of persons and of places, sometimes could not remember the name of the street where he lived, or the day or even the

* Fischer's Geschichte der

neuern Philosophic,

U

vol. v., pp. 133-4.

Solomon

298

month

;

and

Maimon

not therefore surprising that he often

it is

injured himself by neglecting It

may

upon

sort of

all

all

engagements.*

he was particularly

be readily inferred that

negligent about

:

engagements and regulations bearing

the mere externals of

That a man of

life.

his

condition and character must have been unusually careless

about his personal appearance, follows as a matter

we may pass over the peculiarities of Maimon's dress.

of course, and therefore of Wolff to usually to

be seen out of doors clad

in

references

He

was

an overcoat which

had evidently not been made for himself, and which, we may suspect, was intended as a convenient covering for the defects of under-garments, his boots weather-stains of ing that for a

ment with

many

days,

at

In the

his barber.

beard often show-

latter years of his life

wig, as well as of

powder

he

in his

a time when these changes must have been

regarded as fashion. for a

his

good while he had forgotten his engage-

abandoned the use of a hair,

and

bearing the

man

rather

But

daring

in all his

innovations

on prevalent

surroundings he showed what,

of his intellectual attainments, seems a most

astonishing

disregard

of sanitary

comfortable decencies of

life.

must have raised a shudder disorder or uncleanliness.

was constantly

at

cleanliness

The

state of his lodging

in

any one sensitive to

He

acknowledged that he

war with the housemaid on

*

and the

Maimoniana, pp.

190-6.

this subject,

An

Autobiography.

299

as he could never bear to have his

room swept and

dusted, and he complained of the perpetual annoyance to

which he was exposed

in

Amsterdam from

I

the exces'

sive scruples of the people in regard to tidiness.*

may

fairly

It

be suspected that the annoyance was consider-

ably greater, as

His habits

it

was more

difficult to

on the other

clung to him to the

in this respect

was evidently

justifiable,

keep

last,

side.

and

it

his surroundings tolerable

even in the comparatively sumptuous

home

in

which he

closed his days.

The

frank confessions of the Autobiography reveal the

fact, that

the irregularity, which characterised the

Maimon, sometimes led

The habit, which he began

matters of the law.

life

of

to a breach of the weightier in Poland,

of seeking relief from external discomfort and internal

wretchedness in alcoholic stimulation, grew upon him afterwards treat his

;

and

as his health

began to

fail,

he used to

various complaints by a liberal allowance of

various wines

and beers which he supposed adapted

their cure.t

The

liberal

cially in the evenings, to

to

allowance was very apt, espe-

exceed

all

reasonable moderation;

and the sleepy inhabitants of Berlin were not infrequently disturbed by the half-tipsy philosopher, as he wended

way unsteadily homewards at unseasonable hours, discoursing on all sorts of speculative themes in disagreehis

*

Ibid., pp. 90-1.

t/^V., pp. 183-8.

Maimon :

Solomon

300

ably loud tones that were occasionally interrupted by the expostulations of a night-watchman.*

The

manners of Maimon were

peculiarly undisciplined

occasionally shown in violent outbursts of various feelings. Too frequently it was an irritable temper that gave way.

The

provocation, even the loss of a

slightest

was apt to cause a painful explosion

chess, f

his language

was certainly

;

game

at

and then

from being restrained by

far

those usages which are found essential to the pleasantness

The

of social intercourse. J

uncontrollable violence of

these outbursts was amusingly exhibited in the

sometimes he could not requisite

for

command

with

whom he quarrelled,

he

mother tongue, which came It is

but

fair,

the intellectual calm

thinking and expressing

acquired German, and, even though fell

to

it

as

if

himself in his

might be a Gentile

back on

him

fact, that

his Judaeo-Polish

by natural

instinct.

however, to add that these outbursts were

often merely the unusually forcible, but not altogether unjustifiable,

wrong.

For

utterances

of

an honest indignation

this strangely

manners seemed

to

educated man, who in his outward

remain a somewhat rude child of

nature, was

after all

irritability,

but also to the more genial emotions.

*

at

||

ready to yield, not only to an unkindly

^ Ibid.,

lbid, t pp. 101-4.

p. 217.

%Ibid., pp. 109-112, 208, 212-3. Ibid,, p. 87.

||

Ibid., p. 213.

It is

An

Autobiography,

pleasing, for example, to

fondness for animals

know

and

;

that

301

he had a

particular

his pets were allowed in his

lodging liberties which, however objectionable to a tidy

house-maid, showed at least the essential gentleness of

Tutored

his heart.

school of poverty,

as is

it

he was himself also pleasing to

in the severest

know

that he

cherished a kindly sympathy for the poor, and was ever

ready to help them as he could, sometimes at the cost of

no small

sacrifice to himself.*

his nature

The

finer sensibilities of

were also easily touched by music.

he had no musical

culture,

and used

Though

to regret that

he had

had none, an old Hebrew melody, long after he had broken off all connection with the Jews, could move him so deeply that he was obliged, even in company, to seek relief in tears, t

For

in the uncontrolled simplicity of his

nature he allowed his feelings to find their natural vent

without

much

he was seen

restraint

by a tragedy, or

Nor

is it

character,

to

loud sobbing

to boisterous laughter over a

comedy. J

be regarded as an unpleasant feature of his

but rather as an indication of a wholesome

check on the general after

from circumstances; and therefore

at times in the theatre excited to

he had thrown

irregularity of his

life,

that,

national religion, he clung with evident fondness to of those rabbinical habits which he

*

Ibid., p. 249. id., p.

230.

even

off all the peculiar restraints of his

t /#

An autobiography

An Autobiography

an Autobiography