Autobiography: Truth and Fiction Relating to My Life Part 8

Now, as such things, once begun, have no end nor limits, so it happened in the present case; for while I strove to attain the odd Jew-German, and to write it as well as I could read it, I soon discovered that I ought to know Hebrew, from which alone the modern corrupted dialect could be derived, and handled with any certainty. I consequently explained the necessity of my learning Hebrew to my father, and earnestly besought his consent; for I had a still higher object.

Everywhere I heard it said, that, to understand the Old as well as the New Testament, the original languages were requisite. The latter I could read quite easily; because, that there might be no want of exercise, even on Sundays, the so-called Epistles and Gospels had, after church, to be recited, translated, and in some measure explained. I now purposed doing the same thing with the Old Testament, the peculiarities of which had always especially interested me.

My father, who did not like to do any thing by halves, determined to request the rector of our gymnasium, one Dr. Albrecht, to give me private lessons weekly, until I should have acquired what was most essential in so simple a language; for he hoped, that, if it would not be despatched as soon as English was learned, it could at least be managed in double the time.

Rector Albrecht was one of the most original figures in the world,-- short, broad, but not fat, ill-shaped without being deformed; in short, an Aesop in gown and wig. His more than seventy-years-old face was completely twisted into a sarcastic smile; while his eyes always remained large, and, though red, were always brilliant and intelligent.

He lived in the old cloister of the barefoot friars, the seat of the gymnasium. Even as a child, I had often visited him in company with my parents, and had, with a kind of trembling delight, glided through the long, dark pa.s.sages, the chapels transformed into reception-rooms, the place broken up and full of stairs and corners. Without making me uncomfortable, he questioned me familiarly whenever we met, and praised and encouraged me. One day, on the changing of the pupils' places after a public examination, he saw me standing, as a mere spectator, not far from his chair, while he distributed the silver /proemia virtulis et diligentioe/. I was probably gazing very eagerly upon the little bag out of which he drew the medals: he nodded to me, descended a step, and handed me one of the silver pieces. My joy was great; although others thought that this gift, bestowed upon a boy not belonging to the school, was out of all order. But for this the good old man cared but little, having always played the eccentric, and that in a striking manner. He had a very good reputation as a schoolmaster, and understood his business; although age no more allowed him to practise it thoroughly.

But almost more than by his own infirmities was he hindered by greater circ.u.mstances; and, as I already knew, he was satisfied neither with the consistory, the inspectors, the clergy, nor the teachers. To his natural temperament, which inclined to satire, and the watching for faults and defects, he allowed free play, both in his programmes and his public speeches; and, as Lucian was almost the only writer whom he read and esteemed, he spiced all that he said and wrote with biting ingredients.

Fortunately for those with whom he was dissatisfied, he never went directly to work, but only jeered at the defects which he wanted to reprove, with hints, allusions, cla.s.sic pa.s.sages, and scripture-texts.

His delivery, moreover,--he always read his discourses,--was unpleasant, unintelligible, and, above all, was often interrupted by a cough, but more frequently by a hollow, paunch-convulsing laugh, with which he was wont to announce and accompany the biting pa.s.sages. This singular man I found to be mild and obliging when I began to take lessons of him. I now went to his house daily at six o'clock in the evening, and always experienced a secret pleasure when the outer door closed behind me, and I had to thread the long, dark cloister-pa.s.sage. We sat in his library, at a table covered with oil-cloth, a much-read Lucian never quitting his side.

In spite of all my willingness, I did not get at the matter without difficulty; for my teacher could not suppress certain sarcastic remarks as to the real truth about Hebrew. I concealed from him my designs upon Jew-German, and spoke of a better understanding of the original text. He smiled at this, and said I should be satisfied if I only learned to read. This vexed me in secret, and I concentrated all my attention when we came to the letters. I found an alphabet something like the Greek, of which the forms were easy, and the names, for the most part, not strange to me. All this I had soon comprehended and retained, and supposed we should now take up reading. That this was done from right to left I was well aware. But now all at once appeared a new army of little characters and signs, of points and strokes of all sorts, which were in fact to represent vowels. At this I wondered the more, as there were manifestly vowels in the larger alphabet; and the others only appeared to be hidden under strange appellations. I was also taught that the Jewish nation, as long as it flourished, actually were satisfied with the former signs, and knew no other way of writing and reading. Most willingly, then, would I have gone on along this ancient and, as it seemed to me, easier path; but my worthy declared rather sternly that we must go by the grammar as it had been approved and composed. Reading without these points and strokes, he said, was a very hard undertaking, and could be accomplished only by the learned and those who were well practised. I must, therefore, make up my mind to learn these little characters; but the matter became to me more and more confused. Now, it seemed, some of the first and larger primitive letters had no value in their places, in order that their little after-born kindred might not stand there in vain. Now they indicated a gentle breathing, now a guttural more or less rough, and now served as mere equivalents. But finally, when one fancied that he had well noted every thing, some of these personages, both great and small, were rendered inoperative; so that the eyes always had very much, and the lips very little, to do.

As that of which I already knew the contents had now to be stuttered in a strange gibberish, in which a certain snuffle and gargle were not a little commended as something unattainable, I in a certain degree deviated from the matter, and diverted myself, in a childish way, with the singular names of these acc.u.mulated signs. There were "emperors,"

"kings," and "dukes," [Footnote: These are the technical names for cla.s.ses of accents in the Hebrew grammar.--TRANS.] which, as accents governing here and there, gave me not a little entertainment. But even these shallow jests soon lost their charm. Nevertheless I was indemnified, inasmuch as by reading, translating, repeating, and committing to memory, the substance of the book came out more vividly; and it was this, properly, about which I desired to be enlightened. Even before this time, the contradiction between tradition, and the actual and possible, had appeared to me very striking; and I had often put my private tutors to a non-plus with the sun which stood still on Gibeon, and the moon in the vale of Ajalon, to say nothing of other improbabilities and incongruities. Every thing of this kind was now awakened; while, in order to master the Hebrew, I occupied myself exclusively with the Old Testament, and studied it, though no longer in Luther's translation, but in the literal version of Sebastian Schmid, printed under the text, which my father had procured for me. Here, I am sorry to say, our lessons began to be defective in regard to practice in the language. Reading, interpreting, grammar, transcribing, and the repet.i.tion of words, seldom lasted a full half-hour; for I immediately began to aim at the sense of the matter, and, though we were still engaged in the first book of Moses, to utter several things suggested to me by the later books. At first the good old man tried to restrain me from such digressions, but at last they seemed to entertain him also. It was impossible for him to suppress his characteristic cough and chuckle: and, although he carefully avoided giving me any information that might have compromised himself, my importunity was not relaxed; nay, as I cared more to set forth my doubts than to learn their solution, I grew constantly more vivacious and bold, seeming justified by his deportment.

Yet I could get nothing out of him, except that ever and anon he would exclaim with his peculiar, shaking laugh, "Ah! mad fellow! ah! mad boy!"

Still, my childish vivacity, which scrutinized the Bible on all sides, may have seemed to him tolerably serious and worthy of some a.s.sistance.

He therefore referred me, after a time, to the large English biblical work which stood in his library, and in which the interpretation of difficult and doubtful pa.s.sages was attempted in an intelligent and judicious manner. By the great labors of German divines the translation had obtained advantages over the original. The different opinions were cited; and at last a kind of reconciliation was attempted, so that the dignity of the book, the ground of religion, and the human understanding, might in some degree co-exist. Now, as often as towards the end of the lesson I came out with my usual questions and doubts, so often did he point to the repository. I took the volume, he let me read, turned over his Lucian; and, when I made any remarks on the book, his ordinary laugh was the only answer to my sagacity. In the long summer days he let me sit as long as I could read, many times alone; after a time he suffered me to take one volume after another home with me.

Man may turn which way he please, and undertake any thing whatsoever, he will always return to the path which nature has once prescribed for him.

Thus it happened also with me in the present case. The trouble I took with the language, with the contents of the Sacred Scriptures themselves, ended at last in producing in my imagination a livelier picture of that beautiful and famous land, its environs and its vicinities, as well as of the people and events by which that little spot of earth was made glorious for thousands of years.

This small s.p.a.ce was to see the origin and growth of the human race; thence we were to derive our first and only accounts of primitive history; and such a locality was to lie before our imagination, no less simple and comprehensible than varied, and adapted to the most wonderful migrations and settlements. Here, between four designated rivers, a small, delightful spot was separated from the whole habitable earth, for youthful man. Here he was to unfold his first capacities, and here at the same time was the lot to befall him, which was appointed for all his posterity; namely, that of losing peace by striving after knowledge.

Paradise was trifled away; men increased and grew worse; and the Elohim, not yet accustomed to the wickedness of the new race, became impatient, and utterly destroyed it. Only a few were saved from the universal deluge; and scarcely had this dreadful flood ceased, than the well-known ancestral soil lay once more before the grateful eyes of the preserved.

Two rivers out of four, the Euphrates and Tigris, still flowed in their beds. The name of the first remained: the other seemed to be pointed out by its course. Minuter traces of paradise were not to be looked for after so great a revolution. The renewed race of man went forth hence a second time: it found occasion to sustain and employ itself in all sorts of ways, but chiefly to gather around it large herds of tame animals, and to wander with them in every direction.

This mode of life, as well as the increase of the families, soon compelled the people to disperse. They could not at once resolve to let their relatives and friends go forever: they hit upon the thought of building a lofty tower, which should show them the way back from the far distance. But this attempt, like their first endeavor, miscarried. They could not be at the same time happy and wise, numerous and united. The Elohim confounded their minds; the building remained unfinished; the men were dispersed; the world was peopled, but sundered.

But our regards, our interests, continue fixed on these regions. At last the founder of a race again goes forth from hence, and is so fortunate as to stamp a distinct character upon his descendants, and by that means to unite them for all time to come into a great nation, inseparable through all changes of place or destiny.

From the Euphrates, Abraham, not without divine guidance, wanders towards the west. The desert opposes no invincible barrier to his march.

He attains the Jordan, pa.s.ses over its waters, and spreads himself over the fair southern regions of Palestine. This land was already occupied, and tolerably well inhabited. Mountains, not extremely high, but rocky and barren, were severed by many watered vales favorable to cultivation.

Towns, villages, and solitary settlements lay scattered over the plain, and on the slopes of the great valley, the waters of which are collected in Jordan. Thus inhabited, thus tilled, was the land: but the world was still large enough; and the men were not so circ.u.mspect, necessitous, and active, as to usurp at once the whole adjacent country. Between their possessions were extended large s.p.a.ces, in which grazing herds could freely move in every direction. In one of these s.p.a.ces Abraham resides; his brother Lot is near him: but they cannot long remain in such places. The very condition of a land, the population of which is now increasing, now decreasing, and the productions of which are never kept in equilibrium with the wants, produces unexpectedly a famine; and the stranger suffers alike with the native, whose own support he has rendered difficult by his accidental presence. The two Chaldean brothers move onward to Egypt; and thus is traced out for us the theatre on which, for some thousands of years, the most important events of the world were to be enacted. From the Tigris to the Euphrates, from the Euphrates to the Nile, we see the earth peopled; and this s.p.a.ce also is traversed by a well-known, heaven-beloved man, who has already become worthy to us, moving to and fro with his goods and cattle, and, in a short time, abundantly increasing them. The brothers return; but, taught by the distress they have endured, they determine to part. Both, indeed, tarry in Southern Canaan; but while Abraham remains at Hebron, near the wood of Mamre, Lot departs for the valley of Siddim, which, if our imagination is bold enough to give Jordan a subterranean outlet, so that, in place of the present Dead Sea, we should have dry ground, can and must appear like a second Paradise,--a conjecture all the more probable, because the residents about there, notorious for effeminacy and wickedness, lead us to infer that they led an easy and luxurious life. Lot lives among them, but apart.

But Hebron and the wood of Mamre appear to us as the important place where the Lord speaks with Abraham, and promises him all the land as far as his eye can reach in four directions. From these quiet districts, from these shepherd-tribes, who can a.s.sociate with celestials, entertain them as guests, and hold many conversations with them, we are compelled to turn our glance once more towards the East, and to think of the condition of the surrounding world, which, on the whole, perhaps, may have been like that of Canaan.

Families hold together: they unite, and the mode of life of the tribes is determined by the locality which they have appropriated or appropriate. On the mountains which send down their waters to the Tigris, we find warlike populations, who even thus early foreshadow those world-conquerors and world-rulers, and in a campaign, prodigious for those times, give us a prelude of future achievements. Chedor Laomer, king of Elam, has already a mighty influence over his allies. He reigns a long while; for twelve years before Abraham's arrival in Canaan, he had made all the people tributary to him as far as the Jordan. They revolted at last, and the allies equipped for war. We find them unawares upon a route by which, probably, Abraham also reached Canaan. The people on the left and lower side of the Jordan were subdued. Chedor Laomer directs his march southwards towards the people of the Desert; then, wending north, he smites the Amalekites; and, when he has also overcome the Amorites, he reaches Canaan, falls upon the kings of the valley of Siddim, smites and scatters them, and marches with great spoil up the Jordan, in order to extend his conquests as far as Lebanon.

Among the captives, despoiled, and dragged along with their property, is Lot, who shares the fate of the country in which he lives a guest.

Abraham learns this, and here at once we behold the patriarch a warrior and hero. He hurriedly gathers his servants, divides them into troops, attacks and falls upon the luggage of booty, confuses the victors, who could not suspect another enemy in the rear, and brings back his brother and his goods, with a great deal more belonging to the conquered kings.

Abraham, by means of this brief contest, acquires, as it were, the whole land. To the inhabitants he appears as a protector, savior, and, by his disinterestedness, a king. Gratefully the kings of the valley receive him; Melchisedek, the king and priest, with blessings.

Now the prophecies of an endless posterity are renewed; nay, they take a wider and wider scope. From the waters of the Euphrates to the river of Egypt all the lands are promised him, but yet there seems a difficulty with respect to his next heirs. He is eighty years of age, and has no son. Sarai, less trusting in the heavenly powers than he, becomes impatient: she desires, after the Oriental fashion, to have a descendant, by means of her maid. But no sooner is Hagar given up to the master of the house, no sooner is there hope of a son, than dissensions arise. The wife treats her own dependant ill enough, and Hagar flies to seek a happier position among other tribes. She returns, not without a higher intimation, and Ishmael is born.

Abraham is now ninety-nine years old, and the promises of a numerous posterity are constantly repeated: so that, in the end, the pair regard them as ridiculous. And yet Sarai becomes at last pregnant, and brings forth a son, to whom the name of Isaac is given.

History, for the most part, rests upon the legitimate propagation of the human race. The most important events of the world require to be traced to the secrets of families, and thus the marriages of the patriarchs give occasion for peculiar considerations. It is as if the Divinity, who loves to guide the destiny of mankind, wished to prefigure here connubial events of every kind. Abraham, so long united by childless marriage to a beautiful woman whom many coveted, finds himself, in his hundredth year, the husband of two women, the father of two sons; and at this moment his domestic peace is broken. Two women, and two sons by different mothers, cannot possibly agree. The party less favored by law, usage, and opinion must yield. Abraham must sacrifice his attachment to Hagar and Ishmael. Both are dismissed; and Hagar is compelled now, against her will, to go upon a road which she once took in voluntary flight, at first, it seems, to the destruction of herself and child; but the angel of the Lord, who had before sent her back, now rescues her again, that Ishmael also may become a great people, and that the most improbable of all promises may be fulfilled beyond its limits.

Two parents in advanced years, and one son of their old age--here, at last, one might expect domestic quiet and earthly happiness. By no means. Heaven is yet preparing the heaviest trial for the patriarch. But of this we cannot speak without premising several considerations.

If a natural universal religion was to arise, and a special revealed one to be developed from it, the countries in which our imagination has. .h.i.therto lingered, the mode of life, the race of men, were the fittest for the purpose. At least, we do not find in the whole world any thing equally favorable and encouraging. Even to natural religion, if we a.s.sume that it arose earlier in the human mind, there pertains much of delicacy of sentiment; for it rests upon the conviction of an universal providence, which conducts the order of the world as a whole. A particular religion, revealed by Heaven to this or that people, carries with it the belief in a special providence, which the Divine Being vouchsafes to certain favored men, families, races, and people. This faith seems to develop itself with difficulty from man's inward nature.

It requires tradition, usage, and the warrant of a primitive time.

Beautiful is it, therefore, that the Israelitish tradition represents the very first men who confide in this particular providence as heroes of faith, following all the commands of that high Being on whom they acknowledge themselves dependent, just as blindly as, undisturbed by doubts, they are unwearied in awaiting the later fulfilments of his promises.

As a particular revealed religion rests upon the idea that one man may be more favored by Heaven than another, so it also arises pre-eminently from the separation of cla.s.ses. The first men appeared closely allied, but their employments soon divided them. The hunter was the freest of all: from him was developed the warrior and the ruler. Those who tilled the field bound themselves to the soil, erected dwellings and barns to preserve what they had gained, and could estimate themselves pretty highly, because their condition promised durability and security. The herdsman in his position seemed to have acquired the most unbounded condition and unlimited property. The increase of herds proceeded without end, and the s.p.a.ce which was to support them widened itself on all sides. These three cla.s.ses seemed from the very first to have regarded each other with dislike and contempt; and as the herdsman was an abomination to the townsman, so did he in turn separate from the other. The hunters vanish from our sight among the hills, and reappear only as conquerors.

The patriarchs belonged to the shepherd cla.s.s. Their manner of life upon the ocean of deserts and pastures gave breadth and freedom to their minds; the vault of heaven, under which they dwelt, with all its nightly stars, elevated their feelings; and they, more than the active, skilful huntsman, or the secure, careful, householding husbandman, had need of the immovable faith that a G.o.d walked beside them, visited them, cared for them, guided and saved them.

We are compelled to make another reflection in pa.s.sing to the rest of the history. Humane, beautiful, and cheering as the religion of the patriarchs appears, yet traits of savageness and cruelty run through it, out of which man may emerge, or into which he may again be sunk.

That hatred should seek to appease itself by the blood, by the death, of the conquered enemy, is natural; that men concluded a peace upon the battle-field among the ranks of the slain may easily be conceived; that they should in like manner think to give validity to a contract by slain animals, follows from the preceding. The notion also that slain creatures could attract, propitiate, and gain over the G.o.ds, whom they always looked upon as partisans, either opponents or allies, is likewise not at all surprising. But if we confine our attention to the sacrifices, and consider the way in which they were offered in that primitive time, we find a singular, and, to our notions, altogether repugnant, custom, probably derived from the usages of war; viz., that the sacrificed animals of every kind, and whatever number was devoted, had to be hewn in two halves, and laid out on two sides: so that in the s.p.a.ce between them were those who wished to make a covenant with the Deity.

Another dreadful feature wonderfully and portentously pervades that fair world; namely, that whatever had been consecrated or vowed must die.

This also was probably a usage of war transferred to peace. The inhabitants of a city which forcibly defends itself are threatened with such a vow: it is taken by storm or otherwise. Nothing is left alive; men never: and often women, children, and even cattle, share a similar fate. Such sacrifices are rashly and superst.i.tiously and with more or less distinctness promised to the G.o.ds; and those whom the votary would willingly spare, even his nearest of kin, his own children, may thus bleed, the expiatory victims of such a delusion.

In the mild and truly patriarchal character of Abraham, such a savage kind of worship could not arise; but the G.o.dhead, [Footnote: It should be observed, that in this biblical narrative, when we have used the expressions, "Deity," "G.o.dhead," or "Divinity," Goethe generally has "die Gotter," or "the G.o.ds."--TRANS.] which often, to tempt us, seems to put forth those qualities which man is inclined to a.s.sign to it, imposes a monstrous task upon him. He must offer up his son as a pledge of the new covenant, and, if he follows the usage, not only kill and burn him, but cut him in two, and await between the smoking entrails a new promise from the benignant Deity. Abraham, blindly and without lingering, prepares to execute the command: to Heaven the will is sufficient.

Abraham's trials are now at an end, for they could not be carried farther. But Sarai dies, and this gives Abraham an opportunity for taking typical possession of the land of Canaan. He requires a grave, and this is the first time he looks out for a possession in this earth.

He had before this probably sought out a twofold cave by the grove of Mamre. This he purchases, with the adjacent field; and the legal form which he observes on the occasion shows how important this possession is to him. Indeed, it was more so, perhaps, than he himself supposed: for there he, his sons and his grandsons, were to rest; and by this means the proximate t.i.tle to the whole land, as well as the everlasting desire of his posterity to gather themselves there, was most properly grounded.

From this time forth the manifold incidents of the family life become varied. Abraham still keeps strictly apart from the inhabitants; and though Ishmael, the son of an Egyptian woman, has married a daughter of that land, Isaac is obliged to wed a kinswoman of equal birth with himself.

Abraham despatches his servant to Mesopotamia, to the relatives whom he had left behind there. The prudent Eleazer arrives unknown, and, in order to take home the right bride, tries the readiness to serve of the girls at the well. He asks to be permitted to drink; and Rebecca, unasked, waters his camels also. He gives her presents, he demands her in marriage, and his suit is not rejected. He conducts her to the home of his lord, and she is wedded to Isaac. In this case, too, issue has to be long expected. Rebecca is not blessed until after some years of probation; and the same discord, which, in Abraham's double marriage, arose through two mothers, here proceeds from one. Two boys of opposite characters wrestle already in their mother's womb. They come to light, the elder lively and vigorous, the younger gentle and prudent. The former becomes the father's, the latter the mother's, favorite. The strife for precedence, which begins even at birth, is ever going on.

Esau is quiet and indifferent as to the birthright which fate has given him: Jacob never forgets that his brother forced him back. Watching every opportunity of gaining the desirable privilege, he buys the birthright of his brother, and defrauds him of their father's blessing.

Esau is indignant, and vows his brother's death: Jacob flees to seek his fortune in the land of his forefathers.

Now, for the first time, in so n.o.ble a family appears a member who has no scruple in attaining by prudence and cunning the advantages which nature and circ.u.mstances have denied him. It has often enough been remarked and expressed, that the Sacred Scriptures by no means intend to set up any of the patriarchs and other divinely favored men as models of virtue. They, too, are persons of the most different characters, with many defects and failings. But there is one leading trait, in which none of these men after G.o.d's own heart can be wanting: that is, unshaken faith that G.o.d has them and their families in his special keeping.

General, natural religion, properly speaking, requires no faith; for the persuasion that a great producing, regulating, and conducting Being conceals himself, as it were, behind Nature, to make himself comprehensible to us--such a conviction forces itself upon every one.

Nay, if we for a moment let drop this thread, which conducts us through life, it may be immediately and everywhere resumed. But it is different with a special religion, which announces to us that this Great Being distinctly and pre-eminently interests himself for one individual, one family, one people, one country. This religion is founded on faith, which must be immovable if it would not be instantly destroyed. Every doubt of such a religion is fatal to it. One may return to conviction, but not to faith. Hence the endless probation, the delay in the fulfilment of so often repeated promises, by which the capacity for faith in those ancestors is set in the clearest light.

It is in this faith also that Jacob begins his expedition; and if, by his craft and deceit, he has not gained our affections, he wins them by his lasting and inviolable love for Rachel, whom he himself wooes on the instant, as Eleazar had courted Rebecca for his father. In him the promise of a countless people was first to be fully unfolded: he was to see many sons around him, but through them and their mothers was to endure manifold sorrows of heart.

Seven years he serves for his beloved, without impatience and without wavering. His father-in-law, crafty like himself, and disposed, like him, to consider legitimate this means to an end, deceives him, and so repays him for what he has done to his brother. Jacob finds in his arms a wife whom he does not love. Laban, indeed, endeavors to appease him, by giving him his beloved also after a short time, and this but on the condition of seven years of further service. Vexation arises out of vexation. The wife he does not love is fruitful: the beloved one bears no children. The latter, like Sarai, desires to become a mother through her handmaiden: the former grudges her even this advantage. She also presents her husband with a maid, but the good patriarch is now the most troubled man in the world. He has four women, children by three, and none from her he loves. Finally she also is favored; and Joseph comes into the world, the late fruit of the most pa.s.sionate attachment.

Jacob's fourteen years of service are over; but Laban is unwilling to part with him, his chief and most trusty servant. They enter into a new compact, and portion the flocks between them. Laban retains the white ones, as most numerous: Jacob has to put up with the spotted ones, as the mere refuse. But he is able here, too, to secure his own advantage: and as by a paltry mess (/of pottage/) he had procured the birthright, and, by a disguise, his father's blessing, he manages by art and sympathy to appropriate to himself the best and largest part of the herds; and on this side also he becomes the truly worthy progenitor of the people of Israel, and a model for his descendants. Laban and his household remark the result, if not the stratagem. Vexation ensues: Jacob flees with his family and goods, and partly by fortune, partly by cunning, escapes the pursuit of Laban. Rachel is now about to present him another son, but dies in the travail; Benjamin, the child of sorrow, survives her; but the aged father is to experience a still greater sorrow from the apparent loss of his son Joseph.

Perhaps some one may ask why I have so circ.u.mstantially narrated histories so universally known, and so often repeated and explained. Let the inquirer be satisfied with the answer, that I could in no other way exhibit how, with my life full of diversion, and with my desultory education, I concentrated my mind and feelings in quiet action on one point; that I was able in no other way to depict the peace that prevailed about me, even when all without was so wild and strange. When an ever busy imagination, of which that tale may bear witness, led me hither and thither; when the medley of fable and history, mythology and religion, threatened to bewilder me,--I liked to take refuge in those Oriental regions, to plunge into the first books of Moses, and to find myself there, amid the scattered shepherd-tribes, at the same time in the greatest solitude and the greatest society.

These family scenes, before they were to lose themselves in a history of the Jewish nation, show us now, in conclusion, a form by which the hopes and fancies of the young in particular are agreeably excited,--Joseph, the child of the most pa.s.sionate wedded love. He seems to us tranquil and clear, and predicts to himself the advantages which are to elevate him above his family. Cast into misfortune by his brothers, he remains steadfast and upright in slavery, resists the most dangerous temptations, rescues himself by prophecy, and is elevated according to his deserts to high honors. He shows himself first serviceable and useful to a great kingdom, then to his own kindred. He is like his ancestor Abraham in repose and greatness, his grandfather Isaac in silence and devotedness. The talent for traffic, inherited from his father, he exercises on a large scale. It is no longer flocks which are gained for himself from a father-in-law, but nations, with all their possessions, which he knows how to purchase for a king. Extremely graceful is this natural story, only it appears too short; and one feels called upon to paint it in detail.

Such a filling-up of biblical characters and events given only in outline, was no longer strange to the Germans. The personages of both the Old and New Testaments had received through Klopstock a tender and affectionate nature, highly pleasing to the boy, as well as to many of his contemporaries. Of Bodmer's efforts in this line, little or nothing came to him; but "Daniel in the Lion's Den," by Moser, made a great impression on the young heart. In that work, a right-minded man of business, and courtier, arrives at high honors through manifold tribulations; and the piety for which they threatened to destroy him became, early and late, his sword and buckler. It had long seemed to me desirable to work out the history of Joseph; but I could not get on with the form, particularly as I was conversant with no kind of versification which would have been adapted to such a work. But now I found a treatment of it in prose very suitable, and I applied all my strength to its execution. I now endeavored to discriminate and paint the characters, and, by the interpolation of incidents and episodes, to make the old simple history a new and independent work. I did not consider, what, indeed, youth cannot consider, that subject-matter was necessary to such a design, and that this could only arise by the perceptions of experience. Suffice it to say, that I represented to myself all the incidents down to the minutest details, and narrated them accurately to myself in their succession.

What greatly lightened this labor was a circ.u.mstance which threatened to render this work, and my authorship in general, exceedingly voluminous.

A well-gifted young man, who, however, had become imbecile from over- exertion and conceit, resided as a ward in my father's house, lived quietly with the family, and, if allowed to go on in his usual way, was contented and agreeable. He had, with great care, written out notes of his academical course, and acquired a rapid, legible hand. He liked to employ himself in writing better than in any thing else, and was pleased when something was given him to copy; but still more when he was dictated to, because he then felt carried back to his happy academical years. To my father, who was not expeditious in writing, and whose German letters were small and tremulous, nothing could be more desirable; and he was consequently accustomed, in the conduct of his own and other business, to dictate for some hours a day to this young man. I found it no less convenient, during the intervals, to see all that pa.s.sed through my head fixed upon paper by the hand of another; and my natural gift of feeling and imitation grew with the facility of catching up and preserving.

As yet, I had not undertaken any work so large as that biblical prose- epic. The times were tolerably quiet, and nothing recalled my imagination from Palestine and Egypt. Thus my ma.n.u.scripts swelled more and more every day, as the poem, which I recited to myself, as it were, in the air, stretched along the paper; and only a few pages from time to time needed to be re-written.