Solomon Maimon: An Autobiography Part 1

Solomon Maimon: An Autobiography.

by Solomon Maimon.

PREFACE.

One effect of _Daniel Deronda_ was to make known to a wide circle of readers the vitality of Judaism as a system which still holds sway over the mental as well as the external life of men. During the few years which have pa.s.sed 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 quarters where it was displayed. The popular literature of the day also seems to indicate that the life of existing Jewish communities is attracting a large share of attention in the reading world. The charming pictures which 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, and some have also been translated into English. The interest of English readers in the same subject is further shown by the recent translation of Kompert's _Scenes from the Ghetto_, as well as by Mr. c.u.mberland's still more recent and powerful romance of _The Rabbi's Spell_. Among students of philosophical literature a fresh interest has been awakened in the history of Jewish thought by the revival of the question in reference to the sources of Spinoza's philosophy. The affinities of this system with the familiar tendencies of Cartesian speculation have led the historians of philosophy generally to represent the former as simply an inevitable development of the latter, while the affinities of Spinozism with the unfamiliar speculations of earlier Jewish thinkers have been almost entirely ignored.

In these circ.u.mstances a special interest may be felt in the life of one of the most remarkable Jews of modern times--a life which forms one of the most extraordinary biographies in the history of literature.

Readers of _Daniel Deronda_ may remember that, in his search among the Jews of London for 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-shop, where his eye fell on "that wonderful bit of autobiography--the life of the Polish Jew, Solomon Maimon." There are few men so remarkable as Maimon who have met with so little recognition in English literature. Milman, in his _History of the Jews_, refers once[1] to the autobiography as "a curious and rare book," but apparently he knew it only from some quotations in Franck's _La Cabbale_. Among English metaphysical writers the only one who seems to have studied the speculations of Maimon is Dr. Hodgson.[2] Even the new edition of the _Encyclopedia Britannica_ gives no place to Maimon among its biographies. And yet he is a prominent figure among the metaphysicians of the Kantian period. Kuno Fischer, in his _Geschichte der Neueren Philosophie_,[3] devotes a whole chapter to the life of Maimon, while the contemporary critics of Kant are dismissed with little or no biographical notice. Fischer's sketch is just sufficient to whet curiosity for fuller details; but, amid the dearth of rare literature in Colonial libraries, I certainly never expected to come, in a Canadian town, upon "a curious and rare book" of last century, which was known even to the learned Milman only through some quotations from a French author. One day, 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 Lebensgeschichte" on the back; and on taking it down I found it to be the veritable autobiography which I had been curious to see.

Some account of the work was given in an article in the _British Quarterly Review_ for July, 1885; but I thought that a complete translation would probably be welcomed by a considerable circle of English readers. The book has many attractions. If the development of the inner life of man can ever be characterised as a romance, the biography of Maimon may, in the truest sense, be said to be one of the most romantic stories ever written. Perhaps no literature has preserved a more interesting record of a spirit imprisoned within almost insuperable barriers to culture, yet acquiring strength to burst all these, and even to become an appreciable power in directing the course of speculation. The book, however, is much more than a biography; it possesses historical interest. It opens up what, to many English readers, must be unknown efforts of human thought, unknown wanderings of the religious life. The light, which it throws upon Judaism especially, both in its speculative and in its practical aspects, is probably, in fact, unique. For the sketches, which the book contains, of Jewish speculation and life were made at a time when the author had severed all vital connection with his own people and their creed; and they are therefore drawn from a point of view outside of Jewish prejudices: 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 sympathy, with which the heart is apt to be warmed on lingering over the companionships and other a.s.sociations of earlier years. 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 between many an old effort of speculative thought among the Jews and the philosophical tendencies of modern Christendom.

Since writing the above-mentioned article for the _British Quarterly Review_, I learnt that a volume of _Maimoniana_ had been issued in 1813 by an old friend of our philosopher, Dr. Wolff[4]; and through the kindness of a friend in Leipsic, I was enabled, after some delay, to procure a copy. It is a small volume of 260 pages, and adds extremely little to our knowledge of Maimon. Nearly one third is simply a condensation of the autobiography; and the remainder shows the author with the opportunities indeed, but without the faculty, of a Boswell. He has preserved but few of the felicities of Maimon's conversation; and what he has preserved loses a good deal of its flavour from his want of the lively memory by which Boswell was able to reproduce the peculiar mannerisms of Johnson's talk. Still I have culled from the little volume a few notes for ill.u.s.tration of the autobiography, and I am indebted to it for most of the materials of the concluding chapter. All my additions are indicated by "_Trans._" appended.

The translation gives the whole of the biographical portion of the original. There are, however, ten chapters which I have omitted, as they are occupied entirely with a sketch of the great work of Maimonides,--the _Moreh Nebhochim_, or _Guide of the Perplexed_. Owing to their somewhat loose connection[5] with the rest, these chapters excite just the faintest suspicion of "padding;" and at all events there is no demand for such a sketch in English now, when our literature has been recently enriched by Dr. Friedlander's careful translation of the whole work.

In the performance of my task I have endeavoured to render the original as literally as was consistent with readable English. Only in one or two pa.s.sages I have toned down the expression slightly to suit the tastes of our own time; 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 is not always consistent with himself in this respect, I have felt myself at liberty to disregard his usage by adopting such forms as are more familiar, or more likely to be intelligible, to an English reader.

SOLOMON MAIMON.

INTRODUCTION.

The inhabitants of Poland may be conveniently divided into six cla.s.ses or orders:--the superior n.o.bility, the inferior n.o.bility, the half-n.o.ble, burghers, peasantry and Jews.

The superior n.o.bility consist of the great landowners and administrators of the high offices of government. The inferior n.o.bility also are allowed to own land and to fill any political office; but they are prevented from doing so by their poverty. The half-n.o.ble can neither own land, nor fill any high office in the State; and by this he is distinguished from the genuine n.o.ble. Here and there, it is true, he owns land; 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 tribute.

The burghers are the most wretched of all the orders. They are not, 'tis true, in servitude to any man; they also enjoy certain privileges, and have a jurisdiction of their own. But as they seldom own any property of value, or follow rightly any profession, they always remain in a condition of pitiable poverty.

The last two orders, namely the peasantry and the Jews, are the most useful in the country. The former occupy themselves with agriculture, raising cattle, keeping bees,--in short, with all the products of the soil. The latter engage in trade, take up the professions and handicrafts, become bakers, brewers, dealers in beer, brandy, mead and other articles. They are also the only persons who farm estates in towns and villages, except in the case of ecclesiastical properties, where the reverend gentlemen hold it a sin to put a Jew in a position to make a living, and accordingly prefer to hand over their farms to the peasants.

For this they must suffer by their farms going to ruin, as the peasantry have no apt.i.tude for this sort of employment: but of course 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,[6] had fallen into such a state of decay, that a farm, which now yields about a thousand Polish gulden, was offered to a Jew for ten; but in consequence of still greater ignorance and laziness, with all that advantage even he could not make a living off the farm. An incident, however, occurred at this time, which gave a new turn 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 all the estates of Prince Radzivil, and, by means of a 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 increased the rents, and enforced payment by the sub-lessees with the utmost stringency. They themselves exercised a direct oversight of the farms; and wherever they found a farmer who, instead of looking after his own interests and those of his landlord in the improvement of his farm by industry and economy, spent the whole day in idleness, or lay drunk about the stove, they soon brought him to his senses, and roused him out of his indolence by a flogging. This procedure of course acquired for the farmers-general, among their own people, the name of tyrants.

All this, however, had a very good effect. The farmer, who at the term had hitherto been unable to pay up his ten gulden of rent without requiring to be sent to jail about it, now came under such a strong inducement to active exertion, that he was not only able to support a family off his farm, but was also able to pay, instead of ten, four or five hundred, and sometimes even a thousand gulden.

The Jews, again, may be divided into three cla.s.ses:--(1) the illiterate working people, (2) those who make learning their profession, and (3) those who merely devote themselves to learning without engaging in any remunerative occupation, being supported by the industrial cla.s.s. To the second cla.s.s belong the chief rabbis, preachers, judges, schoolmasters, and others of similar profession. The third cla.s.s consists of those who, by their pre-eminent abilities and learning, attract the regard of the unlearned, are taken by these into their families, married to their daughters, and maintained for some years with wife and children at their expense. Afterwards, however, the wife is obliged to take upon herself the maintenance of the saintly idler and the children (who are usually very numerous); 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 enjoy there a perfectly free exercise of their religion and all other civil liberties; they have even a jurisdiction of their own. On the other hand, however, religious hatred goes so far, 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 may be very easily removed, if it is considered that the religious and civil liberty, conceded to the Jews in Poland, has not its source in any respect for the universal rights of mankind, while, on the other hand, the religious hatred and persecution are by no means the result of a wise policy which seeks to remove out of the way whatever is injurious to morality and the welfare of the State. Both phenomena are results of the political ignorance and torpor prevalent in the country. With all their defects the Jews are almost the only useful inhabitants of the country, and therefore the Polish people found themselves obliged, for the satisfaction of their own wants, to grant all possible liberties to the Jews; but, on the other hand, their moral ignorance and stupor could not fail to produce religious hatred and persecution.

CHAPTER I.

My Grandfather's Housekeeping.

My grandfather, Heimann Joseph, was farmer of some villages in the neighbourhood of the town of Mir, in the territory of Prince Radzivil.[7] He selected for his residence one of these villages on the river Niemen, called Sukoviborg, where, besides a few peasants' plots, there was a water-mill, a small harbour, and a warehouse for the use of the vessels that come from Konigsberg, in Prussia. All this, along with a bridge behind the village, and on the other side a drawbridge on the river Niemen, belonged to the farm, which was then worth about a thousand gulden, and formed my grandfather's _Chasakah_.[8] This farm, on account of the warehouse and the great traffic, was very lucrative.

With sufficient industry and economical skill, _si mens non laeva fuisset_, my grandfather should have been able, not only to support his family, but even to gather wealth. The bad const.i.tution of the country, however, and his own want of all the acquirements necessary for utilising the land, placed extraordinary obstacles in his way.

My grandfather settled his brothers as tenants under him in the villages belonging to his farm. These not only lived continually with my grandfather under the pretence of a.s.sisting him in his manifold occupations, but in addition to this they would not pay their rents at the end of the year.

The buildings, belonging to my grandfather's farm, had fallen into decay from age, and required therefore to be repaired. The harbour and the bridge also had become dilapidated. In accordance with the terms of the lease the landlord was to repair everything, and put it in a condition fit for use. But, like all the Polish magnates, he resided permanently in Warsaw, and could therefore give no attention to the improvement of his estates. His stewards had for their princ.i.p.al object the improvement rather of their own condition than of their landlord's property. They oppressed the farmers with all sorts of exactions, they neglected the orders given for the improvement of the farms, and the moneys intended for this purpose they applied to their own use. My grandfather indeed made representations on the subject to the stewards day after day, and a.s.sured them that it was impossible for him to 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 promises indeed, but the promises were never fulfilled. The result was not only the ruin of the farm, but several other evils arising from that.

As already mentioned, there was a large traffic at this place; and as the bridges were in a bad state, it happened not infrequently that these broke down just when a Polish n.o.bleman with his rich train was pa.s.sing, and horse and rider were plunged into the swamp. The poor farmer was then dragged to the bridge, where he was laid down and flogged till it was thought that sufficient revenge had been taken.

My grandfather therefore did all in his power to guard against this evil in the future. For this purpose he stationed one of his people to keep watch at the bridge, so that, if any n.o.ble were pa.s.sing, and an accident of this sort 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 house, and not infrequently they were all obliged to remain the whole night in the open air, till one after another ventured to approach the house.

This sort of life lasted for some generations. My father used to tell of an incident of this sort, which happened when he was still a boy of about eight years. The whole family had fled to their usual retreat. But my father, who knew nothing of what had happened, and was playing at the back of the stove, stayed behind alone. When the angry lord came into the house with his suite, and found n.o.body on whom he could wreak his vengeance, he ordered every corner of the house to be searched, when my father was found at the back of the stove. The n.o.bleman asked him if he would drink brandy, and, on the boy refusing, shouted: "If you will not drink brandy, you shall drink water." At the same time he ordered a bucketful of water to be brought, and forced my father, by lashes with his whip, to drink it out. Naturally this treatment brought on a quartan fever, which lasted nearly a whole year, and completely undermined his health.

A similar incident took place when I was a child of three years. Every one ran out of the house; and the housemaid, who carried me in her arms, hurried forth. But as the servants of the n.o.bleman who had arrived ran after her, she quickened her steps, and in her extreme haste let me fall from her arms. There I lay whimpering on the skirt of the wood, till fortunately a peasant pa.s.sing by lifted me up and took me home with him.

It was only after everything had become quiet again, and the family had returned to the house, that the maid remembered having lost me in the flight, when she began to lament and wring her hands. They sought me everywhere, but could not find me, till at last the peasant came from the village and restored me to my parents.

It was not merely the terror and consternation, into which we used to be thrown on the occasion of such a flight; to this was added the plundering of the house when deprived of its inhabitants. Beer, brandy, and mead were drunk at pleasure; the spirit of revenge even went so far at times, that the casks were left to run out; corn and fowls were carried off; and so forth.

Had my grandfather, instead of seeking justice from a more powerful litigant, rather borne the injustice, and built the bridge in question at his own expense, he would have been able to avoid all these evils. He appealed, however, persistently to the terms of his lease, and the steward made sport of his misery.

And now something about my grandfather's domestic economy. The manner of life, which he led in his house, was quite simple. The annual produce of the arable lands, pasture-lands, and kitchen-gardens, belonging to the farm, was sufficient, not only for the wants of his own family, but also for brewing and distilling. He could even, besides, sell a quant.i.ty of grain and hay. His bee-hives were sufficient for the brewing of mead. He had also a large number of cattle.

The princ.i.p.al food consisted of a poor kind of corn-bread mixed with bran, of articles made of meal and milk, and of the produce of the garden, seldom of flesh-meat. The clothing was made of poor linen and coa.r.s.e stuff. Only the women made in these matters a slight exception, and my father also, who was a scholar, required a different sort of life.

Hospitality was here carried very far. The Jews in this neighbourhood are continually moving about from place to place; and as there was a great traffic at our village, they were frequently pa.s.sing through it, and of course they had always to stop at my grandfather's inn. Every Jewish traveller was met at the door with a gla.s.s of spirits; one hand making the _salaam_,[9] while the other reached the gla.s.s. He then had to wash his hands, and seat himself at the table which remained constantly covered.

The support of a numerous family along with this hospitality would have had no serious effect in impairing my grandfather's circ.u.mstances, if at the same time he had introduced a better economy in his house. This, however, was the source of his misfortune.

My grandfather was in trifles almost too economical, and neglected therefore matters of the greatest importance. He looked upon it, for example, as extravagance to burn wax or tallow candles; their place had to be supplied with thin strips of resinous pine, one end of which was stuck into the c.h.i.n.ks of the wall, while the other was lit. Not unfrequently by this means fires were occasioned, and much damage caused, in comparison with which the cost of candles was not worth taking into consideration.

The apartment, in which beer, spirits, mead, herrings, salt and other articles were kept for the daily account of the inn, had no windows, but merely apertures, through which it received light. Naturally this often tempted the sailors and carriers who put up at the inn to climb into the apartment, and make themselves drunk gratuitously with spirits and mead. What was still worse, these carousing heroes, from fear of being caught in the act, often took to flight, on hearing the slightest noise, without waiting to put in the spigot, sprang out at the holes by which they had come in, and let the liquor run as long as it might. In this way sometimes whole casks of spirits and mead ran out.

The barns had no proper locks, but were shut merely with 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 convenience.

The cows came very often from the pasture with empty udders. According to the superst.i.tion which prevailed there, it was said in such cases, that the milk had been taken from them by witchcraft,--a misfortune, against which it was supposed that nothing could be done.

My 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 housemaid took advantage, and emptied the pockets of half their contents. Nevertheless my grandmother seldom perceived the want, if only the girl did not play too clumsy a trick.