Solomon Maimon, whose admiration for Maimonides led him to adopt his name, was born in a Lithuanian village in 1754. His proficiency in rabbinical studies made him locally famous by the time he was eleven, at which age he was married, becoming a father at fourteen. Restless within the confines of an intellectual tradition already becoming petrified, he abandoned his family and the Jewish world of Eastern Europe at twenty-five to make his way, first as a sort of physician, then as a student, and finally as a philosopher and bohemian pure and simple, in the milieux of learning and culture in Germany. An adventurer in almost every sense of the word, he met a fate that shifted like a kaleidoscope from poverty to ease back to poverty, from humiliating ostracism to recognition by Kant, Goethe, Schiller and Mendelssohn, from squalor and drunkenness to the heights of philosophical distinction.

During the course of all this, Maimon published an important comment on Kant’s philosophy, Essay on the Transcendental Philosophy, also a Philosophical Dictionary, several treatises and books on science and psychology, a commentary on Maimonides’ Moreh Nebuchim, and, lastly and most lastingly, his Autobiography, which appeared in 1792-93. Despite the fame Maimon won through these endeavors, his rude manners and improvident ways prevented him from stabilizing his material situation, and it was only the charity of an aristocratic Prussian admirer, Count Adolf Kalckreuth, that saved him from ending his days in misery. This nobleman, more indulgent than bourgeois Jews or Gentiles toward the eccentricities of genius, granted the vagrant intellectual a hospitality that made it possible for him to spend the last five years of his life in relative comfort.

Readers further interested in Maimon are referred to the note by Leo Lowenthal that prefaced an earlier excerpt from his autobiography (usually published as a supplementary chapter in editions of that work), which was printed in the “Cedars of Lebanon” of the May 1946 issue of COMMENTARY, under the title “A Rational Exposition of the Jewish Faith.”

The present excerpt forms Chapter XXI of Maimon’s Autobiography, in an old translation by J. Clark Murray that has been revised by Dr. Moses Hadas. This new text is shortly to be published by Schocken Books of New York, and will be introduced by an essay on Maimon from Dr. Hadas’ pen. The excerpt appears here by Schocken’s permission—Ed.

_____________

 

My return journey to Hamburg was agreeable, but here I fell into circumstances of the deepest distress. I lodged in a miserable house, had nothing to eat, and did not know what to do. I had grown too enlightened to return to Poland, to spend my life in misery without rational occupation or society, and to sink back into the darkness of superstition and ignorance, from which I had hardly delivered myself with so much labor. On the other hand I could not count on success in Germany owing to my ignorance of the language, as well as of the manners and customs of the people, to which I had never yet been able to adapt myself properly. I had learnt no particular profession, I had not distinguished myself in any special science, I was not even master of any language in which I could make myself perfectly intelligible. It occurred to me, therefore, that for me there was no alternative left but to embrace the Christian religion and get myself baptized in Hamburg. Accordingly, I resolved to go to the first clergyman I should come upon, and inform him of my resolution, as well as of my motives for it, without hypocrisy, in a truthful and honest fashion. But as I could not express myself well orally, I put my thoughts into writing in German with Hebrew characters, went to a schoolmaster, and got him to copy it in German characters. The purport of my letter was in brief as follows:

I am a native of Poland, belonging to the Jewish nation, destined by my education and studies to be a rabbi; but in the thickest darkness I have perceived some light. This induced me to search further after light and truth, and to free myself completely from the darkness of superstition and ignorance. To this end, which could not be attained in my native place, I came to Berlin, where by the support of some enlightened men of our nation I studied for some years, not indeed after any plan, but merely to satisfy my thirst for knowledge. But as our nation is unable to make use not only of such planless studies but even of those conducted on the most perfect plan, it cannot be blamed for becoming tired of them, and pronouncing their encouragement to be useless. I have therefore resolved, in order to secure temporal as well as eternal happiness, which depends on the attainment of perfection, and in order to become useful to myself as well as others, to embrace the Christian religion. The Jewish religion, it is true, comes nearer to reason in its articles of faith than Christianity. But in practical use the latter has an advantage over the former; and since morality, which consists not in opinions but in actions, is the aim of all religion in general, clearly the latter comes nearer than the former to this aim. Moreover, I hold the mysteries of the Christian religion for that which they are, that is, allegorical representations of the truths that are most important for man. By this means I make my faith in them harmonize with reason, but I cannot believe them according to their common meaning. I therefore most respectfully beg an answer to the question whether after this confession I am worthy of the Christian religion or not. In the former case, I am ready to carry my proposal into effect; but in the latter, I must give up all claim to a religion which enjoins me to lie, that is, to deliver a confession of faith which contradicts my reason.

The schoolmaster to whom I dictated this was astonished at my audacity; never before had he listened to such a confession of faith. He shook his head in perplexity, interrupted the writing several times, and wondered whether the mere copying was not itself a sin. With great reluctance he copied it out, merely to get rid of the thing. I then went to a prominent clergyman, delivered my letter, and begged for a reply. He read it with attention, likewise showed astonishment, and on finishing entered into conversation with me.

_____________

 

“So,” He Said, “I see your intention is to embrace the Christian religion merely in order to improve your temporal circumstances.”

“Excuse me, Herr Pastor,” I replied, “I think I have made it clear enough in my letter that my object is the attainment of perfection. For this, it is true, the removal of all hindrances and the improvement of my external circumstances are a prerequisite condition. But this condition is not the chief end.”

“But,” said the pastor, “do you not feel any inclination of the soul to the Christian religion without reference to any external motives?”

“I should be telling a lie if I were to give you an affirmative answer.”

“You are too much of a philosopher,” replied the pastor, “to be able to become a Christian. Reason has taken the upper hand with you, and faith must accommodate itself to reason. You hold the mysteries of the Christian religion to be mere fables, and its commands to be mere laws of reason. For the present I cannot be satisfied with your confession of faith. You should therefore pray to God, that He may enlighten you with His grace, and endow you with the spirit of true Christianity; and then come to me again.”

“If that is the case,” I said, “then I must confess, Herr Pastor, that I am not qualified for Christianity. Whatever light I may receive, I shall always illuminate it with the light of reason. I shall never believe that I have fallen upon new truths if it is impossible to see their connection with the truths already known to me. I must therefore remain what I am, a stiff-necked Jew. My religion enjoins me to believe nothing, but to think the truth and to practice goodness. If I find any hindrance in this from external circumstances, it is not my fault. I do all that lies in my power.”

With this I bade the pastor good-by.

Meanwhile a young man, who had known me in Berlin, heard of my arrival. He called on me to say that Herr W—, who had seen me in Berlin, was now residing in Hamburg, and that I might very properly call upon him. I did so, and Herr W—, who was a very clever, honorable man, of a naturally benevolent disposition, asked me what I intended to do. I represented my whole circumstances to him, and begged for his advice. He said that in his opinion the unfortunate position of my affairs arose from the fact that I had devoted myself with zeal merely to the acquisition of scientific knowledge, but had neglected the study of language and was therefore unable to communicate my knowledge to others or make any use of it. Meanwhile, he thought, nothing had been lost by delay; and if I were still willing to accommodate myself to circumstances, I could attain my object in the gymnasium in Altona, where his son was studying; he himself would provide for my support.

I accepted this offer with many thanks, and went home with a joyful heart. Meanwhile Herr W—spoke to the professors of the gymnasium, as well as to the principal, but more particularly to the syndic, Herr G—, a man who cannot be sufficiently praised. He represented to them that I was a man of uncommon talents who wanted merely some further knowledge of language to distinguish himself in the world, and who hoped to obtain that knowledge by a short residence in the gymnasium. They acceded to his request. I was matriculated, and had a lodging assigned me in the institution.

_____________

 

Here I lived several years in peace and contentment. But the pupils in such a gymnasium, as may be supposed, make very slow progress; and it was therefore natural that I, who had already made considerable attainments in science, should find the lessons at times somewhat tedious. 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 getting to know me. By the end of the first year I thought I had attained my object of acquiring a good foundation in languages. I had also become tired of the inactive life, and therefore resolved to quit the gymnasium. But Director Dusch, who gradually grew acquainted with me, begged me to stay at least another year, and as I wanted for nothing I consented.

It was about this time that the following incident in my life took place. My wife had sent a Polish Jew in search of me, and he heard of my residence in Hamburg. Accordingly, he came and called on me at the gymnasium. He had been commissioned by my wife to demand that I should either return home without delay, or send a bill of divorce by his hand. At that time I was unable to do either the one or the other. I was not inclined to be divorced from my wife without cause; and to return at once to Poland, where I had not yet the slightest prospect of getting on in the world or of leading a rational life, was to me impossible. I represented all this to the gentleman who had undertaken the commission, and added that it was my intention to leave the gymnasium soon and go to Berlin. My Berlin friends, I hoped, would give me both their advice and assistance in carrying out this intention. He would not be satisfied with this answer, which he took for a mere evasion. When he found that he could do nothing with me, he went to the chief rabbi, and entered a complaint against me. A messenger was accordingly sent to summon me before the tribunal of the chief rabbi; but I took the position that I was not at present under his jurisdiction, inasmuch as the gymnasium had a jurisdiction of its own by which my case would have to be decided. The chief rabbi sought government support to make me submit to his wishes, but all his efforts were in vain. When he saw that he could not accomplish his purpose in this way, he sent me an invitation a second time, saying that he wished merely to speak with me. To this I willingly consented, and went to him at once.

He received me with much respect; and when I made known to him my birthplace and family in Poland, he began to lament and wring his hands. “Alas!” said he, “you are the son of the famous Rabbi Joshua? I know your father well; he is a pious and learned man. You also are not unknown to me; I have examined you as a boy several times, and formed high expectations of you. Oh! is it possible that you have altered so?” (Here he pointed to my shaven beard.) To this I replied that I also had the honor of knowing him, and that I still remembered his examinations well. My conduct hitherto, I told him, was as little opposed to religion properly understood, as it was to reason. “But,” he interrupted, “you do not wear a beard, you do not go to the synagogue: is that not contrary to religion?” “No!” I replied, and I proved to him from the Talmud that under the circumstances in which I was placed all this was allowed. On this point we entered into a lengthy dispute, in which each maintained his right. As he could effect nothing with me by such disputation, he adopted the style of mere sermonizing; but when this also was of no avail, he began to cry aloud, “Shofar! Shofar!” This is the name of the horn which is blown on New Year’s day as a summons to repentance, and of which it is supposed that Satan is horribly afraid. While the chief rabbi called out the word, he pointed to a shofar that lay before him on the table, and asked me, “Do you know what that is?” I replied, quite boldly, “Oh yes! it is a ram’s horn.” At these words the chief rabbi fell back upon his chair, and began to lament over my lost soul. I left him to lament as long as he liked, and bade him good-by.

_____________

 

At the end of my second year I began to reflect that it would favor my future success as well as be fair to the gymnasium if I should make myself better known to the professors. Accordingly, I went to Director Dusch, announced to him that I was soon to leave, and told him that as I wished a certificate from him, it would be well for him to examine me on the progress I had made, so that this certificate might correspond to the truth. To this end he had me translate some passages from Latin and English works in prose as well as in verse, and was very well pleased with the translation. Afterwards, he entered into conversation with me on some subjects in philosophy, but found me so well versed in these, that he was obliged to retreat for his own safety. At last he asked me, “But how is it with your mathematics?” I begged him to examine me in this also. “In our mathematical lessons,” he began, “we had advanced to somewhere about the subject of solids. Will you work out yourself a proposition not yet taken up in the lessons, for example, that about the relation of the cylinder, the sphere, and the cone to one another? You may take some days to do it.” I replied that this was unnecessary, and offered to perform the task on the spot. I then demonstrated not only the proposition prescribed, but several others out of Segner’s Geometry. The director was much surprised, called all the pupils in the gymnasium, and represented to them that the extraordinary progress I had made should make them ashamed of themselves. Most of them did not know what to say to this; but some replied, “Do not suppose, Herr Director, that Maimon made this progress in mathematics here. He has seldom attended the mathematical lessons, and even when he was there he paid no attention.” They were going to say more, but the Director commanded silence, and gave me an honorable certificate, which became a constant spur to higher attainments.

I now bade good-by to the teachers and officers of the gymnasium, who all complimented me by saying I had done honor to their institution. I then set out once more for Berlin.

_____________

 

+ A A -
You may also like
Share via
Copy link