Читать книгу Solomon Maimon: An Autobiography - Solomon Maimon - Страница 7

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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 Königsberg, 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 constitution 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 assisting 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 principal 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 assured 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 nobleman with his rich train was passing, 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 noble were passing, 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 nobody 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 nobleman 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 nobleman 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 passing 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 quantity of grain and hay. His bee-hives were sufficient for the brewing of mead. He had also a large number of cattle.

The principal 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 coarse 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 passing 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 glass of spirits; one hand making the salaam,[9] while the other reached the glass. 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 circumstances, 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 chinks 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 superstition 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.

All these evils could easily have been avoided of course by repairing the buildings, the windows, the window-shutters and locks, by proper oversight of the manifold lucrative occupations connected with the farm, as also by keeping an exact account of receipts and disbursements. But this was never thought of. On the other hand, if my father, who was a scholar, and educated partly in town, ordered for himself a rabbinical suit, for which a finer stuff was required than that in common use, my grandfather did not fail to give him a long and severe lecture on the vanity of the world. "Our forefathers," he used to say, "knew nothing of these new-fashioned costumes, and yet were devout people. You must have a coat of striped woolen cloth,[10] you must have leather hose, with buttons even, and everything on the same scale. You will bring me to beggary at last; I shall be thrown into prison on your account. Ay me, poor unfortunate man! What is to become of me?"

My father then appealed to the rights and privileges of the profession of a scholar, and showed moreover that, in a well-arranged system of economy, it does not so much matter whether you live somewhat better or worse, and that even my grandfather's misfortunes arose, not from extravagant consumption in housekeeping, but rather from the fact that he allowed himself by his remissness to be plundered by others. All this however was of no avail with my grandfather. He could not tolerate innovations. Everything therefore had to be left as it was.

My grandfather was held in the place of his abode to be a rich man, which he could really have been if he had known how to make use of his opportunities; and on this account he was envied and hated by all, even by his own family, he was abandoned by his landlord, he was oppressed in every possible way by the steward, and cheated and robbed by his own domestics as well as by strangers. In short, he was the poorest rich man in the world.

In addition to all this there were still greater misfortunes, which I cannot here pass over wholly in silence. The pope, that is, the Russian clergyman in this village, was a dull ignorant blockhead, who had scarcely learned to read and write. He spent most of his time at the inn, where he drank spirits with his boorish parishioners, and let his liquor always be put down to his account, without ever a thought of paying his score. My grandfather at last became tired of this, and made up his mind to give him nothing more upon credit. The fellow naturally took this very ill, and therefore resolved upon revenge.

For this he found at length a means, at which indeed humanity shudders, but of which the Catholic Christians in Poland were wont to make use very often at that time. This was to charge my grandfather with the murder of a Christian, and thus bring him to the gallows. This was done in the following way: A beaver-trapper, who sojourned constantly in this neighbourhood to catch beavers on the Niemen, was accustomed at times to trade in these animals with my grandfather; and this had to be done secretly, for the beaver is game preserved, and all that are taken must be delivered at the manor. The trapper came once about midnight, knocked and asked for my grandfather. He showed him a bag which was pretty heavy to lift, and said to him with a mysterious air, "I have brought you a good big fellow here." My grandfather was going to strike a light, to examine the beaver, and come to terms about it with the peasant. He however said, that this was unnecessary, that my grandfather might take the beaver at any rate, and that they would be sure to agree about it afterwards. My grandfather, who had no suspicion of evil, took the bag just as it was, laid it aside, and betook himself again to rest. Scarcely, however, had he fallen asleep again, when he was roused a second time with a loud noise of knocking.

It was the clergyman with some boors from the village, who immediately began to make search all over in the house. They found the bag, and my grandfather already trembled for the issue, because he believed nothing else than that he had been betrayed at the manor on account of his secret trade in beavers, and he could not deny the fact. But how great was his horror, when the bag was opened, and, instead of a beaver, there was found a corpse!

My grandfather was bound with his hands behind his back, his feet were put into stocks, he was thrown into a waggon, and brought to the town of Mir, where he was given over to the criminal court. He was made fast in chains, and put into a dark prison.

At the trial my grandfather stood upon his innocence, related the events exactly as they had happened, and, as was reasonable, demanded that the beaver-trapper should be examined too. He, however, was nowhere to be found, was already over the hills and far away. He was sought everywhere. But the blood-thirsty judge of the criminal court, to whom the time became tedious, ordered my grandfather three times in succession to be brought to torture. He, however, continued steadfast in his assertion.

At last the hero of the beavers was found. He was examined; and as he straightway denied the whole affair, he also was put to the test of torture. Thereupon at once he blabbed the whole story. He declared that, some time before, he had found this dead body in the water, and was going to bring it to the parsonage for burial. The parson however had said to him, "There is plenty of time for the burial. You know that the Jews are a hardened race, and are therefore damned to all eternity. They crucified our Lord Jesus Christ, and even yet they seek Christian blood, if only they can get hold of it for their passover, which is instituted as a sign of their triumph. They use it for their passover-cake. You will therefore do a meritorious work, if you can smuggle this dead body into the house of the damned Jew of a farmer. You must of course clear out, but your trade you can drive anywhere."

On this confession the fellow was whipped out of the place, and my grandfather set free; but the pope remained pope.

For an everlasting memorial of this deliverance of my grandfather from death, my father composed in Hebrew a sort of epopee, in which the whole event was narrated, and the goodness of God was sung. It was also made a law, that the day of his deliverance should be celebrated in the family every year, when this poem should be recited in the same way as the Book of Esther at the festival of Haman.[11]