Little Journeys to the Homes of the Great Philosophers Part 14

The s.h.i.+p arrived at Amsterdam in safety. In a year, on November Twenty-fourth, Sixteen Hundred Thirty-two, in a little stone house that still stands on the ca.n.a.l bank, was born Benedict Spinoza.

Benedict Spinoza was brought up in the faith and culture of his people.

Beyond his religious training at the synagogue, there was a Jewish High School at Amsterdam which he attended. This school might compare very favorably with our modern schools, in that it included a certain degree of manual training. Besides this he had received special instruction from several learned rabbis. In matters of true education, the Jews have ever been in advance of the Gentile world--they bring their children up to be useful. The father of Benedict was a maker of lenses for spectacles, and at this trade the boy was very early set to work. Again and again in the writings of Spinoza, we find the argument that every man should have a trade and earn his living with his hands, not by writing, speaking or philosophizing. If you can earn a living at your trade, you thus make your mind free.

This early idea of usefulness led to a sympathy with another religious body, of which there were quite a number of members in Holland: the Mennonites. This sect was founded by Menno Simons, a Frieslander, contemporary of Luther; only this man swung on further from Catholicism than Luther and declared that a paid priesthood was what made all the trouble. Religion to him was a matter of individual inspiration. When an inst.i.tution was formed, built on man's sense of relation with his Maker, property purchased, and paid priests employed, instantly there was a pollution of the well of life. It became a money-making scheme, and a grand clutch for place and power followed: it really ceased to be religion at all, so long as we define religion in its spiritual sense.

"A priest," said Menno, "is a man who thrives on the sacred relations that exist between man and G.o.d, and is little better than a person who would live on the love-emotions of men and women."

This certainly was bold language, but to be exact, it was persecution that forced the expression. The Catholics had placed an interdict on all services held by Protestant pastors, and the deprivation proved to Menno that paid preaching and costly churches and trappings were really not necessary at all. Man could go to G.o.d without them, and pray in secret.

Spirituality is not dependent on either church or priest.

The Mennonites in Holland escaped theological criticism by disclaiming to be a church, and calling their inst.i.tution a college, and themselves "Collegiants."

All the Mennonites asked was to be let alone. They were plain, unpretentious people, who worked hard, lived frugally, refused to make oaths, to accept civil office, or to go to war. They are a variant of the impulse that makes Quakers and all those peculiar people known as Primitive Christians, who mark the swinging of the pendulum from pride and pretense to simplicity and a life of modest usefulness.

The sincerity, truthfulness and virtue of the Mennonites so impressed itself upon even the ruthless Corsican, that he made them exempt from conscription.

Before Spinoza was twenty, he had come into acquaintances.h.i.+p with these plain people. His relations.h.i.+p with the rabbis and learned men of Israel had given him a culture that the Mennonites did not possess; but these plain people, by the earnestness of their lives, showed him that the science of theology was not a science at all. n.o.body understands theology: it is not meant to be understood--it is for belief. Spinoza compared the Mennonites, who confessed they knew nothing, but hoped much, to the rabbis, who pretended they knew all. His praise of the Mennonites, and his criticisms of the growing love for power in Judaism, were carried to the Jewish authorities by some young men who had come to him in the guise of learners. Moreover, the report was abroad that he was to marry a Gentile--the daughter of Van den Ende, the infidel.

On order, he appeared at the synagogue, and defended his position. His ability in argument, his knowledge of Jewish law, his insight into the lessons of history, were alarming to the a.s.sembled rabbis. The young man was quiet, gentle, but firm. He expressed the belief that G.o.d might possibly have revealed Himself to other peoples beside the Jews.

"Then you are not a Jew!" was the answer.

"Yes, I am a Jew, and I love my faith."

"But it is not all to you?"

"I confess that occasionally I have found what seems to be truth outside of the Law."

The rabbis tore their raiment in mingled rage and surprise at the young man's temerity.

Spinoza did not withdraw from the Jewish Congregation--he was thrust out. Moreover, a fanatical Jew, in the warmth of his religious zeal, attempted to kill him. Spinoza escaped, his clothing cut through by a dagger-thrust, close to the heart.

The curse of Israel was upon him--his own brothers and sisters refused him shelter, his father turned against him, and again was the icy unkindness of kinsmen made manifest. The tribe of Spinoza lives in history, saved from the fell clutch of oblivion by the man it denied with an oath and pushed in bitterness from its heart. Spinoza fled to his friends, the Mennonites, plain market-gardeners who lived a few miles out of the city.

Spinoza had not meant to leave the Jews--the racial instinct was strong in him, and the pride of his people colored his character to the last.

But the attempts to bribe him and coerce him into a following of fanatical law, when this law did not appeal to his commonsense, forced him into a position that his enemies took for innate perversity. When an eagle is hatched in a barnyard brood and mounts on soaring pinions toward the sun, it is always cursed and vilified because it does not remain at home and scratch in the compost. Its flight skyward is construed as proof of its vile nature.

How can people who do not think, and can not think, and therefore have no thoughts to express, sympathize with one whose highest joy comes from the expression of his thought?

Deprive a thinker of the privilege to think and you take from him his life. The joy of existence lies in self-expression. What if we should order the painter to quit his canvas, the sculptor to lay aside his tools, the farmer to leave the soil? Do these things, and you do no more than you do when you force a thinker to follow in the groove that dead men have furrowed. The thirst for knowledge must be slaked or the soul sickens and slow death follows.

In Spinoza's time the literature of Greece and Rome was locked in the Latin language, which the Jews were forbidden to acquire. Young Spinoza longed to know what Plato, Aristotle, Cicero, Seneca and Vergil had taught, but these authors were considered anathema by the rabbinical councils. Spinoza desired to be honest, and so asked for a special dispensation in his favor, as he was to be a teacher--could he study the Latin language?

And the answer was, "Read your Joshua, first chapter and eighth verse, 'This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night.'"

From this time on Spinoza was more or less under the ban, and rumors of his heresy were rife. It is possible, if it had not been for one person, that the growing desire for knowledge, the reaching out for better things, the dissatisfaction with his environment, might have pa.s.sed in safety and the restless young rabbi slipped back into the conventional Jew. Youth always has its periods of unrest--sometimes more, sometimes less.

Spinoza had made the acquaintance of Van den Ende, a teacher of Greek and Latin, an erratic, argumentative rationalist, who had his say on all topics of the time, and fixed his place in history by being shot as a revolutionary, just outside the walls of the Bastile.

But at this time Van den Ende was fairly prosperous and Amsterdam was the freest city in Christendom.

Van den Ende had a daughter, Clara Maria, a little younger than Spinoza, who surely was a most superior woman. She was the companion of her father in his studies. It speaks well for the father and it speaks well for the daughter that they were comrades and that his highest thought was expressed to her. I can conceive of no finer joy coming to a man than, as his hair whitens, to have a daughter who understands him at his best, who enters into his life, sympathizes with his ideals, ministers to his mental needs, who is his companion and friend. Only a great man ever has such a daughter. Madame De Stael, who delighted in being called "the daughter of Necker," was such a woman, and the splendor of her mind was no less her father's glory than was the fact that he was the greatest financier of his time.

Clara Van den Ende was her father's helper and companion, and when he was busied in other tasks she took charge of his cla.s.ses.

Auerbach has written a charming story with Clara Van den Ende and Spinoza as a central theme. In the tale is pictured with skilful psychology the awakening of the sleeping soul of Spinoza as he was introduced from a cheerless home, devoid of art and freedom, into the beauties of undraped Greece and the fine atmosphere of a forum where nothing human was considered alien.

From a love for Vergil, Cicero and Horace, to a love for each other, was a very natural sequence. A growing indifference for the censure of Judaism was quite a natural result. Auerbach would have us believe that no man alone ever stood out against the revilings of kinsmen and the stupidity of sectarians: we move in the line of least resistance and only a very great pa.s.sion makes it possible for a man calmly to face the contumely of an angry world.

Zangwill, in his vivid sketch, "The Maker of Lenses," makes this single love-episode in the life of Spinoza the controlling impulse of his life, probably reasoning on the premise that men who mark epochs are ever and always, without exception, those with the love nature strongly implanted in their hearts. So thoroughly does Zangwill believe in the one pa.s.sion of Spinoza's life, that a score of years after the chief incident of it had transpired, he pictures the philosopher trembling at mention of the woman's name, coughing to conceal his agitation and clutching the doorpost for support. And this a man who smilingly faced a mob that howled for his life, and was only moved to philosophize on the nature of human intellect when a flying stone grazed his cheek!

But the lady had ambitions--the lens-maker was penniless, and probably always would be--his pa.s.sion was pa.s.sive--he lacked the show and dash that made other women jealous. And so Oldenburg, a rival with love and jewels, won the heart that could not be won by love alone. That the lady soon knew she had erred did not help her case--Spinoza loved his ideal, and he had thought it was the woman.

Follow Zangwill's stories of the Ghetto and your heart is wrung by the injustice, cruelty and inhumanity visited upon the Jews by the people who wors.h.i.+p a Jew as G.o.d and make daily supplications to a Jewess.

But read between the lines and you will see that Israel Zangwill, child of the Ghetto, knows that the Peculiar People are peculiar through persecution, and not necessarily so through innate nature. Zangwill knows that no religion is pure except in its stage of persecution, and that Judaism, grown rich and powerful, would oppress and has oppressed.

Martyr and persecutor s.h.i.+ft places easily.

The Jew arrives in a city at night, and in the morning takes down the shutters and is doing business. The Jew winds his way into the life of every city and becomes at once an integral part of it--a part, yet separate and distinct, for his social and religious life is not colored by his environment.

Children imitate unconsciously. The golden rule is not natural to children: it has to be taught them. They do unto others as others have done unto them, and have no question as to right or wrong. We are all children, and have to think hard before we are conscious of any feeling of the brotherhood of man. As soon as the Jews relaxed in Amsterdam--got their breath, and felt secure--they did unto others as they had been done by--they persecuted.

A Jew must be a Jew, and as they had been watched with suspicion in Spain and Portugal by the Christians, so now they watched each other for heresies. They compelled strictest obedience to every form and ceremony.

To the Jew the Law forms the firmament above and the earth beneath. All is law to him, and his part and work in this life is obedience to law.

The Jewish religion is a concrete, unbroken ma.s.s of laws. The Jew is bounded on the east by law; on the north by law; on the west by law; on the south by law. There are set rules and laws that govern his getting up, his going to bed, his eating, drinking, sleeping, and praying. There is no phase of human relations.h.i.+p that is not covered by the Mishna and Gemara. Being learned in the Law means being learned in the proper way to kill chickens, to dress ducks, wear your vestments, go to prayers, and what to say when you meet two Christians in an alley. If a Jew quarrels with a neighbor and goes to his Rabbi for advice, the learned man gets down his Talmud and finds the page. The relation of wife and husband, child and parent, brother and sister, lover and sweetheart, are covered by law, fixed, immovable. The learned men of Judah are men learned in the Law, not learned in the science of life, and commonsense.

When these learned men meet they argue for six days and nights together as to interpretations of the Law concerning whether it is right to make a fire in your cook-stove on the Sabbath if a Christian is starving for food on your doorstep, or what will become of you if you eat pork to save your life.

Rational Jews are those who do what they think is right, but Orthodox Jews are those who do what the Law prescribes. When Jesus plucked the ears of corn on the Sabbath day, he proved himself a Rational Jew--he set his own opinion higher than Law and thereby made himself an outcast.

Jewish Law provides curdling curses for just such offenses.

Plato's Republic was a scheme of life regulated absolutely by law; every contingency was provided for. And Plato's plan was founded on the hypothesis that it is the duty of wise men to do the thinking and regulate the conduct of those who are supposed not to be wise enough to think and to act for themselves. But Plato's idea lacked the "Thus saith the Lord," with which Moses and Aaron enforced their edicts. So Plato's Republic is still on paper, for no set of rules minutely regulating conduct has ever been enforced except as the ruler made his subjects believe he received his instructions direct from G.o.d.

Yet all the Jewish Laws are founded with an eye to a sanitary and hygienic good--they are built on the basis of expediency. And that rule of the Gemara which provides that if you have gravy on the table, you can not also have b.u.t.ter, without sin, seems more of a move in the direction of economics than a matter of ethics. Laws are good for the people who believe that a blind obedience to a good thing is better than to work your way alone and find out for yourself what is best and right. The Jewish Law is based, like all religious codes, on the a.s.sumption that man by nature is vile, and really prefers wrong to right.

The thought that all men prefer the good, and think at the moment they are doing what is best, no matter what they do, was first sharply and clearly expressed by Spinoza. Truth, he said, could only be reached through freedom--a man must even have the privilege of thinking wrong so long as his actions do not jeopardize the life and immediate safety of others.

For a people whose every act is governed by fixed laws there can be no progression. Mistakes are the rungs of the ladder by which we reach the skies. The man who allows the dead to regulate his life, and accepts their thinking as final, satisfied to repeat what he is taught, remains forever in the lowlands. His wings are leaden.

The Jews--most law-bound and priest-ridden of all peoples--are at home everywhere because they have no home. They mix in the life of every nation and remain forever separate and apart. They will run with you, ride with you, trade with you, but they will not eat with you nor pray with you. They build no Altars to the Unknown G.o.d, out of courtesy to visitors and guests from distant climes. Mohammedans recognize the divinity of Jesus, the Buddhists look upon him as one of many Christs, the Universalist sees good in every faith, but the Jew regards all other religions than his own as pestilence. If by chance, or in the line of business, he finds himself in a heathen temple or Christian Church, his Gemara orders that he shall present himself at his own temple for purification.

Read Leviticus, Numbers and Deuteronomy, and you behold on every page curses, revilings, threats and bitter scorn for all outside the pale.

Orders by Jehovah to burn, kill and utterly destroy are frequent. And we must remember that every people make their G.o.d in their own image. A man's G.o.d is himself at his best; his devil is himself at his worst.