Читать книгу My Autobiography: A Fragment - F. Max Müller - Страница 3

Table of Contents

For some years past my father had, in the intervals of more serious work, occupied his leisure moments in jotting down reminiscences of his early life. In 1898 and 1899 he issued the two volumes of Auld Lang Syne, which contained recollections of his friends, but very little about his own life and career. In the Introductory Chapter to the Autobiography he explains fully the reasons which led him, at his advanced age, to undertake the task of writing his own Life, and he began, but alas! too late, to gather together the fragments that he had written at different times. But even during the last two years of his life, and after the first attack of the illness which finally proved fatal, he would not devote himself entirely to what he considered mere recreation, as can be seen from such a work as his Six Systems of Indian Philosophy published in May, 1889, and from the numerous articles which continued to appear up to the very time of his death.

During the last weeks of his life, when we all knew that the end could not be far off, the Autobiography was constantly in his thoughts, and his great desire was to leave as much as possible ready for publication. Even when he was lying in bed far too weak to sit up in a chair, he continued to work at the manuscript with me. I would read portions aloud to him, and he would suggest alterations and dictate additions. I see that we were actually at work on this up to the 19th of October, and on the 28th he was taken to his well-earned rest. One of the last letters that I read to him was a letter from Messrs. Longmans, his lifelong publishers, urging the publication of the fragments of the Autobiography that he had then written.

My father’s object in writing his Autobiography was twofold: firstly, to show what he considered to have been his mission in life, to lay bare the thread that connected all his labours; and secondly, to encourage young struggling scholars by letting them see how it had been possible for one of themselves, without fortune, a stranger in a strange land, to arrive at the position to which he attained, without ever sacrificing his independence, or abandoning the unprofitable and not very popular subjects to which he had determined to devote his life.

Unfortunately the last chapter takes us but little beyond the threshold of his career. There is enough, however, to enable us to see how from his earliest student days his leanings were philosophical and religious rather than classical; how the study of Herbart’s philosophy encouraged him in the work in which he was engaged as a mere student, the Science of Language and Etymology; how his desire to know something special, that no other philosopher would know, led him to explore the virgin fields of Oriental literature and religions. With this motive he began the study of Arabic, Persian, and finally Sanskrit, devoting himself more especially to the latter under Brockhaus and Rückert, and subsequently under Burnouf, who persuaded him to undertake the colossal work of editing the Rig-veda.

The Autobiography breaks off before the end of the period during which he devoted himself exclusively to Sanskrit. It is idle to speculate what course his life’s work might have taken, had he been elected to the Boden Professorship of Sanskrit; but he lived long enough to realize that his rejection for that chair in 1860, which was so hard to bear at the time, was really a blessing in disguise, as it enabled him to turn his attention to more general subjects, and devote himself to those philological, philosophical, religious and mythological studies, which found their expression in a series of works commencing with his Lectures on the Science of Language, 1861, and terminating with his Contributions to the Science of Mythology, 1897—“the thread that connects the origin of thought and language with the origin of mythology and religion.”

As to his advice to struggling scholars, the self-depreciation, which, as Professor Jowett said, is one of the greatest dangers of an autobiography, makes my father rather conceal the real causes of his success in life. He even goes so far as to say, “everything in my career came about most naturally, not by my own effort, but owing to those circumstances or to that environment, of which we have heard so much of late”: or again, “it was really my friends who did everything for me and helped me over many a stile and many a ditch.” No doubt in one sense this is true, but not in the sense in which it would have been true had he, when at the University, accepted the offer which he tells us a wealthy cousin made him, to adopt him and send him into the Austrian diplomatic service, and even to procure him a wife and a title into the bargain. The friends who helped him, men such as Humboldt, Burnouf, Bunsen, Stanley, Kingsley, Liddell, to mention only a few, were men whose very friendship was the surest proof of my father’s merits. The real secret of his success lay not in his friends, but in himself;—in the knowledge that his success or failure in life depended entirely on his own efforts; in the fixity of purpose which made him refuse all offers that would lead him from the pathway that he had laid down for himself; and in the unflagging industry with which he strove to reach the goal of his ambition. “My very struggles,” he writes, “were certainly a help to me.”

When I came to examine the manuscript with a view to sending it to press, I found that there was a good deal of work necessary before it could be published in book form. The fragments were in many cases incomplete; there was no division into chapters, no connexion between the various periods and episodes of his life; important incidents were omitted; while, owing to the intermittent way in which he had been writing, there were frequent repetitions. My father was always most critical of his own style, and would often, when correcting his proof-sheets, alter a whole page, because a word or a phrase displeased him, or because some new idea, some happier mode of expression, occurred to him; but in the case of his Autobiography, the only revision that he was able to give, was on his deathbed, while I read the manuscript aloud to him.

My father points out how rarely the sons of great musicians or great painters become distinguished in the same line themselves. “It seems,” he says, “almost as if the artistic talent were exhausted by one generation or one individual”; and I fear that, in my case at all events, the same remark applies to literary talent. I have done my best to string the fragments together into one connected whole, only making such insertions, elisions and alterations as appeared strictly necessary. Any deficiency in literary style that may be noticeable in portions of the book should be ascribed to the inexperience of the editor.

I have thought it right to insert the last chapter, which I call “A Confession,” though I am not sure that my father intended it to be included in his Autobiography. It will, however, explain the attitude which he observed throughout his life, in keeping aloof, as far as possible, from the arena of academic contention at Oxford. He was never chosen a member of the Hebdomadal Council, he rarely attended meetings of Convocation or Congregation; he felt that other people, with more leisure at their disposal, could be of more use there; but he never refused to work for his University, when he felt that he was able to render good service, and he acted for years as a Curator of the Bodleian Library and of the Taylorian Institute, and as a Delegate of the Clarendon Press.

With reference to the illustrations, it may be of interest to readers to know that the portraits of my grandfather and grandmother are taken from pencil-drawings by Adolf Hensel, the husband of Mendelssohn’s sister Fanny, herself a great musician, who, as my father tells us in Auld Lang Syne, really composed several of the airs that Mendelssohn published as his Songs without Words. The last portrait of my father is from a photograph taken soon after his arrival in Oxford by his great friend Thomson, afterwards Archbishop of York.

Nothing now remains for me but to acknowledge the debt that I owe personally to this book. “Work,” my father used often to say to me, “is the best healer of sorrow. In grief or disappointment, try hard work; it will not fail you.” And certainly during these three sad months, I have proved the truth of this saying. He could not have left me a surer comfort or more welcome distraction than the duty of preparing for press these pages, the last fruits of that mind which remained active and fertile to the last.

W. G. MAX MÜLLER.

Oxford, January, 1901.