[CHAPTER XXIV.]
Mendelssohn—A chapter devoted to the memory of a worthy friend.
Quis desiderio sit pudor aut modus tam cari capitis?
The name of Mendelssohn is too well known to the world, to make it necessary for me here to dwell long on the portraiture of the great intellectual and moral qualities of this celebrated man of our nation. I shall sketch merely those prominent features of his portrait, which have made the strongest impression upon me. He was a good Talmudist, and a pupil of the celebrated Rabbi Israel, or, as he is otherwise named after the title of a Talmudic work which he wrote, Nezach Israel (the strength of Israel),—a Polish rabbi who was denounced for heresy by his countrymen. This rabbi had, besides his great Talmudic capabilities and acquirements, a good deal of scientific talent, especially in mathematics, with which he had attained a thorough acquaintance, even in Poland, from the few Hebrew writings on this science, as may be seen in the above-mentioned work. In this work there are introduced solutions of many important mathematical problems, which are applied either to the explanation of some obscure passages in the Talmud, or to the determination of a law. Rabbi Israel of course was more interested in the extension of useful knowledge among his countrymen than in the determination of a law, which he used merely as a vehicle for the other. He showed, for example, that it is not right for the Jews in our part of the world to turn exactly to the East at prayer; for the Talmudic law requires them to turn to Jerusalem, and, as our part of the world lies north-west from Jerusalem, they ought to turn to the south-east. He shows also how, by means of spherical trigonometry, the required direction may be determined with the utmost exactness in all parts of the world, and many other truths of a similar kind. Along with the celebrated Chief Rabbi Fränkel, he contributed much to develop the great abilities of Mendelssohn.
Mendelssohn possessed a thorough acquaintance with mathematics; and this science he valued, not only for its self-evidence, but also as the best exercise in profound reasoning. That he was a great philosopher, is well enough known. He was not indeed an originator of new systems; he had however amended the old systems, especially the Leibnitio-Wolfian, and had applied it with success to many subjects in philosophy.
It is hard to say whether Mendelssohn was endowed with more acuteness or with depth of intellect. Both faculties were found united in him in a very high degree. His exactness in definition and classification, and his fine distinctions, are evidences of the former talent, while his profound philosophical treatises afford proofs of the latter.
In his character, as he himself confessed, he was by nature a man of strong passions, but by long exercise in Stoical morality he had learnt to keep them under control. A young man, under the impression that Mendelssohn had done him a wrong, came one day to upbraid him, and indulged in one impertinence after another. Mendelssohn stood leaning on a chair, never turned his eye from his visitor, and listened to all his impertinences with the utmost Stoical patience. After the young man had vented all his passion, Mendelssohn went to him and said, "Go! You see that you fail to reach your object here; you can't make me angry." Still on such occasions Mendelssohn could not conceal his sorrow at the weakness of human nature. Not infrequently I was myself overheated in my disputes with him, and violated the respect due to such a man,—a fact on which I still reflect with remorse.
Mendelssohn possessed deep knowledge of human nature,—a knowledge which consists not so much in seizing some unconnected features of a character, and representing them in theatrical fashion, as in discovering those essential features of a character, from which all the others may be explained, and in some measure predicted. He was able to describe accurately all the springs of action and the entire moral wheelwork of a man, and understood thoroughly the mechanism of the soul. This gave a character, not only to his intercourse and other dealings with men, but also to his literary labours.
Mendelssohn understood the useful and agreeable art of throwing himself into another person's mode of thought. He could thus supply whatever was deficient, and fill up the gaps in the thoughts of another. Jews newly arrived from Poland, whose thoughts are for the most part confused, and whose language is an unintelligible jargon, Mendelssohn could understand perfectly. In his conversations with them he adopted their expressions and forms of speech, sought to bring down his mode of thinking to theirs, and thus to raise theirs to his own.
He understood also the art of finding out the good side of every man and of every event. Not infrequently, therefore, he found entertainment in people whose intercourse, owing to the eccentric use of their powers, is by others avoided; and only downright stupidity and dullness were offensive to him, though they were so in the highest degree. I was once an eye-witness of the manner in which he entertained himself with a man of the most eccentric style of thinking and the most extravagant behaviour. I lost all patience on the occasion, and after the man was gone I asked Mendelssohn in wonder, "How could you have anything to do with this fellow?" "We examine attentively," he said, "a machine whose construction is unknown to us, and we seek to make intelligible its mode of working. Should not this man claim a like attention? should we not seek in the same way to render intelligible his odd utterances, since he certainly has his springs of action and his wheelwork as well as any machine?"