But all at once he disappeared out of sight.

At length towards evening came the Jewish elders. Each of the persons in the house was called, and questioned about his wants. When my turn came, I said quite frankly, that I wished to remain in Berlin, in order to study medicine. The elders refused my request point-blank, gave me a pittance in charity, and went away. The reason of this conduct towards me in particular was nothing else than the following.

The rabbi, of whom I spoke, was a zealot in his orthodoxy. Accordingly when he had discovered my sentiments and purposes, he went into town, and informed the elders about my heretical mode of thinking. He told them, that I was going to issue a new edition of the _Moreh Nebhochim_ with a commentary, and that my intention was not so much to study medicine, but mainly to devote myself to the sciences in general, and to extend my knowledge. 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 superst.i.tion, suddenly catch a gleam of the light of reason, and set themselves free from their chains. And this belief is to some extent well-founded. Persons in such a position may be compared to a man, who, after being famished for a long time, suddenly comes upon a well spread table, who will attack the food with violent greed, and fill himself even to surfeiting.

The refusal of permission to stay in Berlin came upon me like a thunderclap. The ultimate object of all my hopes and wishes was all at once removed beyond my reach, just when I had seen it so near. I found myself in the situation of Tantalus, and did not know where to turn for help. I was especially pained by the treatment I received from the overseer of this poorhouse, who, by command of his superiors, urged my speedy departure, and never left off till he saw me outside of the gate.

There I threw myself on the ground and began to weep bitterly. It was a Sunday, and many people went, as usual, to walk outside of the city.

Most of them never turned aside to a whining worm like me, but some compa.s.sionate souls were very much struck with the sight, and asked the cause of my wailing. I answered them; but, partly on account of my unintelligible language, partly because my speech was broken by frequent weeping and sobbing, they could not understand what I said.

I was so deeply affected by this vexation, that I fell into a violent fever. The soldiers, who kept guard at the gate, reported this at the poorhouse. The overseer came, and carried me in. I stayed there over the day, and made myself glad with the hope of becoming thoroughly sick, so as to enforce a longer sojourn in the place, during which I thought I might form some acquaintances, by whose influence I hoped to receive protection and permission to remain in Berlin. But alas! in this hope I was deceived. The following day I rose quite lively again without a trace of fever. I was therefore obliged to go. But whither? That I did not know myself. Accordingly I took the first road that I came upon, and surrendered myself to fate.

CHAPTER XXII.

Deepest Stage of Misery, and Deliverance.

In the evening I came to an inn, where I met a poor tramp who was a Jewish beggar by profession. I was uncommonly pleased to meet one of my brethren, with whom I could talk, and to whom this neighbourhood was pretty well known. I 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 to be met with in the world. I was an educated rabbi; he was an idiot. I had hitherto maintained myself in an honourable way; he was a beggar by profession. I had ideas of morality, propriety, and decency; he knew nothing of these. Finally, I was in sound health, it is true, but still of weakly const.i.tution; he, on the other hand, was a st.u.r.dy, able-bodied fellow, who would have made the best of soldiers.

Notwithstanding these differences, I stuck close to the man, as, in order to prolong life, I was compelled to become a vagrant in a strange land. In our wanderings I laboured to communicate to my companion ideas of religion and of true morality, while he in return instructed me in the art of begging. He taught me the usual formulas of the art, and recommended me especially to curse and swear, whenever I was sent away without anything. But with all the trouble, which he gave himself in the matter, his teachings would not take any hold on me. The formulas of begging appeared to me absurd I thought, if a man was once compelled to beg help of others, he should express his feelings in the most simple form. As far as cursing was concerned, I could not understand why a man, who refused another's request, should draw a curse upon himself; and then it seemed to me, that the man thus treated would be thereby embittered, and the beggar be all the less likely to attain his object.

When therefore I went to beg with my comrade, I conducted myself always as if I were begging and cursing at the same time, but in fact I never spoke a single intelligible word. If, on the other hand, I went alone, I had absolutely nothing to say; but from my appearance and conduct could easily be seen what was wanted. My comrade sometimes scolded me on account of my slowness in learning his art, and this I bore with the greatest patience.

In this way we wandered about in a district of a few miles for nearly half a year. At last we resolved to turn our steps towards Poland. When we arrived at Posen we took up our quarters in the Jewish poorhouse, the master of which was a poor jobbing tailor. Here I formed the resolve, at whatever cost, to bring my wandering to a close. It was harvest-time, and already began to be pretty cold. I was almost naked and barefoot. By this vagrant life, in which I never got any regular meals, for the most part had to content myself with bits of mouldy bread and water, and at night was obliged to lie on old straw, sometimes even on the bare earth, my health had seriously suffered. Besides, the sacred seasons and fast-days in the Jewish calendar were coming on; and as at that time I was of a somewhat strong religious disposition, I could not endure the thought of pa.s.sing in complete idleness this period which others employed for the welfare of their souls.

I resolved, therefore, for the present at least, to go no farther, and, at all events if it should come to the worst, to throw myself before the synagogue, and either die there or excite the compa.s.sion of my brethren, and by that means bring my sufferings to an end. Consequently as soon as my comrade awoke in the morning, began to make arrangements for a begging tour, and summoned me to the same, I told him that I would not go with him at present; and when he asked how I intended to sustain life in any other way, I was able to answer nothing but "G.o.d will surely help."

I then went off to the Jewish school. Here I found a number of scholars, some of whom were reading, while others took advantage of the master's absence to pa.s.s the time in play. I also took a book to read. The scholars, who were struck by my strange dress, approached and asked me whence I came and what I wanted. Their questions I answered in my Lithuanian dialect, at which they began to laugh, and make merry at my expense. For this I cared little. But I recollected that, some years before, a chief rabbi from 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 I asked the boys about this friend. To my extreme grief I learned that he was no longer in Posen, as the chief rabbi had been afterwards promoted to the same office in Hamburg, and his secretary had gone with him to that place.

They told me, however, that his son, a boy about twelve years old, had been left behind in Posen with the present chief rabbi, who was a son-in-law of his predecessor.

This information saddened me not a little. Still the last circ.u.mstance gave me some hope. I inquired after the dwelling of the new chief rabbi, and went to it; but, as I was almost naked, I shrank from entering, and waited until I saw some one going into the house, whom I begged to be so good as to call my friend's son out. The boy recognised me at once, and manifested his astonishment at seeing me here in such a pitiable plight.

I replied, that this was not the time to relate all the misfortunes which had brought me into this state, and that at present he should consider merely how he might somewhat relieve my distress.

This he promised to do. He went to the chief rabbi, and announced me as a great scholar and a pious man, who by extraordinary accidents had fallen into a very miserable condition. The chief rabbi, who was an excellent man, an acute Talmudist, and of very gentle character, was touched by my distress, and sent for me to come in. He conversed with me a while, discussing some of the most important subjects in the Talmud, and found me well versed in all branches of Jewish learning. Then he inquired about my intentions, and I told him that I wished to be introduced as a tutor into some family, but that meanwhile my only desire was to be able to celebrate the sacred season here, and for this short period at least to interrupt my travels.

The good-hearted rabbi bade me, so far as this was concerned, to lay aside all anxiety, spoke of my desire as a small matter, which it was nothing more than reasonable to want. He then gave me what money he had by him, invited me to dine with him every Sabbath, as long as I remained here, and bade his boy procure a respectable lodging for me. The boy came back soon, and conducted me to my lodging. I expected this to be only a small chamber in the house of some poor man. I was therefore not a little astonished, when I found myself in the house of one of the oldest Jews of the town, and that here had been prepared for me a neat little room, which was the study of the master, he and his son being both scholars.

As soon as I had looked round a little, I went to the housewife, and, thrusting some coppers into her hand, I asked her to get me some gruel for supper. She began to smile at my simplicity, and said, "No, no, sir, that is not our agreement. The chief rabbi has not given you such a recommendation, that you are obliged to have us making you gruel for money." She then went on to explain, that I was not only to lodge in her house, but also to eat and drink with them, as long as I stayed in the town. I was astonished at this unexpected good fortune; but my delight was still greater, when after supper I was shown to a clean bed. I could not believe my eyes, and asked several times, "Is this really for 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. I had scarcely risen when the chief rabbi sent for me to come and see him. When I made my appearance he asked me how I was pleased with my lodging. I could not find words to express my feelings on the subject, and exclaimed in ecstasy, "I have slept in a bed!" At this the chief rabbi was uncommonly pleased. He then sent for the school precentor, and as soon as this man appeared he said to him, "Go to the shop of ----, and get cloth for a suit to this gentleman."

Thereupon he turned to me and asked what sort of stuff I liked.

Overpowered by the feeling of grat.i.tude and esteem for this excellent man I could answer nothing. The tears streaming down my cheeks served for my only answer.

The chief rabbi also ordered for me some new linen. In two days everything was ready. Dressed in my new linen and new suit I went to the chief rabbi. I was going to express my grat.i.tude to him, but could scarcely get out a few broken words. For the chief rabbi this was a charming sight. He waived my thanks, and said that I was not to think too highly of him for this, inasmuch as what he had done for me was a mere trifle not worth mentioning.

Now the reader may perhaps suppose that this chief rabbi was a wealthy man, for whom the expense to which he put himself on my account was really a trifle; but I can give the a.s.surance that this was far from being the case. He had merely a moderate income; and as he occupied himself wholly with study, his wife had the management of his affairs, and especially the charge of housekeeping. Actions 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. Moreover, he lived a very temperate life, fasted every day except Sabbath, and never ate flesh the whole week through.

Nevertheless, to satisfy his benevolent inclinations he could not avoid making debts. His severe manner of life, his many studies and vigils, weakened his strength to such a degree that he died about the thirty-sixth year of his life. His death took place after he had been appointed chief rabbi in Fordet, to which place he was followed by a large number of disciples. I can never think of this G.o.dly man without being deeply affected.

In my former lodging at the poor tailor's I had left some trifles which I now went to fetch. The tailor, his wife, and my former comrade in beggary, who had already heard of the happy change in my affairs, expected me with the greatest impatience. It was a touching scene. The man, who 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 their joy and surprise at the transformation. The poor woman took 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 fellow-traveller, but would hold himself unfortunate if I would not forgive the faults he had committed in ignorance. I spoke to them all very kindly, gave the little one my blessing, handed to my old comrade all the cash I had in my pocket, and went back deeply affected.

Meanwhile my fame was spread through the whole town by the conduct towards me of the chief rabbi, as well as that of my new host, who was himself a scholar, and had formed a high opinion of my talents and learning from frequent conversations and discussions which we had held together. All the scholars of the town, therefore, came to see me and discuss with me as a famous travelling rabbi; and the more intimately they came to know me, so much the higher rose their esteem.

This period was undoubtedly the happiest and most honourable in my life.

The young scholars of the town pa.s.sed a resolution at their meeting to make up for me a salary, for which I was to deliver lectures to them on the celebrated and profound work of Maimonides, _Moreh Nebhochim_. This proposal, however, was never carried out, because the parents of these young people were anxious lest their children should be thereby led astray, and by independent thinking on religion be made to waver in their faith. They acknowledged indeed that, with all my fondness for religious speculation, I was still a pious man and an orthodox rabbi.

But they could not rely upon their children having sufficient judgment, to be able to enter upon this course without pa.s.sing from one extreme to the other, from superst.i.tion to unbelief; and therein perhaps they were right.

After I had spent about four weeks in this way, the man, with whom I lodged, came to me, and said, "Herr Solomon, allow me to make a proposal to you. If you are inclined merely to solitary study, you may remain here as long as you like. If, however, you do not wish to withdraw into such complete retirement, but are inclined to be of service to the world with your talents, there is a wealthy man here--one of the most prominent people of the town--who has an only son, and wishes nothing so much as to have you for his tutor. This man is my brother-in-law. If you will not do it for his sake, please do it for mine, and to gratify the chief rabbi, as he has deeply at heart the education of my nephew, who is connected by marriage with his family." This offer I accepted with delight. I came therefore into this family under advantageous conditions as tutor, and remained with them two years in the greatest honour.

Nothing was done in the house without my knowledge. I was always met with the greatest respect. I was held in fact to be almost something more than human.

Thus the two years flowed on imperceptibly and happily for me. But during the time some little incidents took place, which I believe should not be altogether omitted in this history.

In the first place the esteem entertained for me in this house went so far, that _malgre moi_ they were going to make me a prophet. My pupil was betrothed to the daughter of a chief rabbi, who was a brother-in-law of the chief rabbi in Posen. The bride, a girl of about twelve years, was brought to Posen by her parents-in-law at the feast of Pentecost. On the occasion of this visit I observed that the girl was of a very phlegmatic temperament and somewhat consumptive. I mentioned this to the brother of my host, and added with a significant look, that I was very anxious for the girl, as I did not believe that her health would last long. After the feast was over the girl 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 girl. As I wished nothing less than to deceive, I endeavoured to bring these superst.i.tious people to a different train of thought. I told them that anybody, who had made observations in the world, would have been able to foretell the same thing. But it was of no use. Once for all I was a prophet, and had to remain one.

Another incident occurred in a Jewish house one Friday when they were preparing fish for the Sabbath. The fish was a carp, and it seemed to the cook who was cutting it up as if it uttered a sound. This threw everybody into a panic. The rabbi was asked what should be done with this dumb fish that had ventured to speak. Under the superst.i.tious idea that the carp was possessed with a spirit, the rabbi enjoined that it should be wrapped in a linen cloth, and buried with pomp.

Now, in the house where I lived, this awe-inspiring event became the subject of conversation. Having by this time emanc.i.p.ated myself pretty thoroughly from superst.i.tions of this sort by diligent study of the _Moreh Nebhochim_, I laughed heartily over the story, and said, that, if instead of burying the carp, they had sent it to me, I should have tried how such an inspired carp would taste.

This _bon mot_ became known. The learned men fell into a pa.s.sion about it, denounced me as a heretic, and sought to persecute me in every way.

But the respect, entertained for me in the house where I was tutor, made all their efforts fruitless. As I found myself in this way safe, and the spirit of fanaticism, instead of deterring me, rather spurred me on to further reflection, I began to push matters a little farther, frequently slept through the time of prayer, went seldom to the synagogue, and so on. At last the measure of my sins became so full, that nothing could secure me any longer from persecution.

At the entrance to the Common Hall in Posen there has been, no one knows for how long, a stag-horn fixed into the wall. The Jews are unanimously of the conviction, that any one who touches this horn is sure to die on the spot; and they relate a mult.i.tude of instances in proof. This would not go down with me at all, and I made fun of it. So one day when I was pa.s.sing the stag-horn with some other Jews, I said to them, "You Posen fools, do you think that any one who touches this horn must die on the spot? See, I dare to touch it!" Horror-struck, they expected my death on the spot; but as nothing happened, their anxiety for me was converted into hatred. They looked on me as one who had profaned the sanctuary.

This fanaticism stirred up in me the desire to go to Berlin, and destroy by enlightenment the remnant of superst.i.tion which still clung to me. I therefore begged leave of my employer. He expressed the wish indeed, that I should remain longer in his house, and a.s.sured me of his protection against all persecution. But as I had once for all taken my resolution, I was determined not to alter it. I therefore bade goodbye to my employer and his whole family, took a seat on the Frankfurt post, and set out for Berlin.

CHAPTER XXIII.

Arrival in Berlin--Acquaintances--Mendelssohn--Desperate Study of Metaphysics--Doubts--Lectures on Locke and Adelung.

As I came to Berlin this time by post, I did not require to remain outside the Rosenthaler Gate to be examined by the Jewish elders; I proceeded without any difficulty into the city, and was allowed to take up my quarters where I chose. To _remain_ in the city, however, was a different thing. The Jewish police-officers--L. M. of those days was a terrible fellow,--went every day round all the hotels and other houses designed for the reception of strangers, made inquiry into the quality and occupation of newcomers, as well as the probable length of their stay, and allowed them no rest till they had either found some occupation in the city, or were out of it again, or--the alternative goes without saying. I had taken a lodging on the New Market with a Jew, who was accustomed to receive in his house poor travellers that had not much to spend, and who the following day received a visit of this sort.

The Jewish police-officer, L. M., came and examined me in the strictest manner. I told him that I wished to enter into service as a family-tutor in Berlin, and that therefore the length of my stay could not be exactly determined. I appeared to him suspicious; he believed he had seen me here before, and evidently looked on me as a comet, which comes nearer to the earth the second time than the first, and so makes the danger more threating. But when he saw by me a _Milloth Higgayon_ or Hebrew Logic, drawn up by Maimonides, and annotated by Mendelssohn, he went into a perfect rage. "Yes! yes!" he exclaimed, "that's the sort of books for me!" and as he turned to me with a threatening look, "Pack,"

he said, "out of Berlin as quick as you can, if you don't wish to be led out with all the honours!" I trembled, and knew not what to do; but as I had learnt that there was a Polish Jew, a man of talent, residing in Berlin for the sake of study, and received with esteem in the best families, I paid him a visit.

He received me as a countryman in a very friendly manner, asked about my home in Poland, and what had brought me to Berlin. When I told him in reply, that from my childhood I had discovered an inclination to the sciences, had already made myself acquainted with this and that Hebrew work which touches upon these, and now had come to Berlin in order to be _Maamik Bechochmah_ (to become absorbed in the sciences), he smiled at this quaint rabbinical phrase, but gave me his full approval; and after conversing with me for some time, he begged me to visit him often, which I very 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 often, and conversed with him on scientific subjects. They entered into conversation with me, found much amus.e.m.e.nt in my jargon, as well as in my simplicity and open-heartedness; in particular they laughed heartily at the phrase, _Maamik Bechochmah_, of which they had heard already. All this gave me courage, and they a.s.sured me that I should not find myself mistaken in the expectation of being able to be _Maamik Bechochmah_ in Berlin. And when I made known my fear about the above-mentioned police-officer, they made me pluck up courage by promising to obtain protection for me from their family, so that I might remain in Berlin as long as I chose.

They kept their word, and Herr D---- P----, a well-to-do man of excellent character, of many attainments and fine taste, who was an uncle of these young men, not only paid me much attention, but also procured for me a respectable lodging, and invited me to the Sabbath dinner. Others of the family also sent me meals at my 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 neglected the Talmud; and as soon as he learnt, that I was so _Maamik Bechochmah_ as to neglect the study of the Talmud, he gave up sending me my meals.

As I now had permission to remain in Berlin, I thought of nothing but how to carry my purpose into effect. Accidentally one day I went into a b.u.t.ter-shop, and found the dealer in the act of anatomising a somewhat old book for use in his trade. I looked at it, and found, to my no small astonishment, that it was Wolff's _Metaphysics, or the Doctrine of G.o.d, of the World, and of Man's Soul_. I could not understand, how in a city so enlightened as Berlin such important works could be treated in this barbarous fashion. I turned therefore to the dealer, and asked him, if he would not sell the book. He was ready to part with it for two groschen. Without thinking long about it I gave the price at once, and went home delighted with my treasure.

At the very first reading I was in raptures with the book. Not only this sublime science in itself, but also the order and mathematical method of the celebrated author,--the precision of his explanations, the exactness of his reasoning, and the scientific arrangement of his exposition,--all this struck a new light in my mind.