The autobiography of the Rev. Charles Freshman, late rabbi of the Jewish Synagogue at Quebec, and graduate of the Jewish Theological Seminary at Prague, at present German Wesleyan minister at Preston, Ontario

Front matter

F. Van Norman,!

BOOKS, STATIONERY,

Bridge-St., Belleville.

Preface

under difficulties.” The thought of becoming a Rabbi — which he esteemed the highest honour on earth, and which was never for an hour absent from his mind— was the source of his ambition to become a scholar.

With an earnest reverence for religion, from his earliest years, he saw nothing so desirable as the office of a minister of religion* — and learning was to him of value chiefly as a qualification for that office. Having once resolved to get an education, he persevered through every obstacle.

With little encouragement or assistance from friends, he worked his painful way through difficulties and discouragements, many of which would have made an ordinary student despair.

The romantic incidents of his youthful career awaken our sympathies ; while his perseverance and success present an example and encouragement to all young men.

This Autobiography introduces us to a state of society — to social and religious sentiments and customs — altogether different from what we have been familiar with. We seem in a strange world, when among those Jews. All their thoughts and ways

PREFACE.

vii are very different from ours. All their religious prejudices, superstitions, and fables ; their sacred reverence for trifling traditions and useless ceremonies and customs, — give us a new idea of the excellence of the religion of Christ, and tend to produce a livelier desire for the conversion of Jhese descendants of the once chosen people of God. Their ignorance of Christianity makes it easy for their bigotry to find a reason for hating it, and with an intensity that is hardly conceivable. As travellers while they gratify their curiosity in strange lands feel thankful for the better things at home ; so may Christians, while becoming acquainted with other religious systems and societies.

Can anything awaken a more sympathetic interest than the history of an earnest soul, when well and truly written ? An earnest soul, seeking after truth and rest — after happiness and hope ; wrestling with doubt or confused by glimpses of the truth ; trying to prove all things, and looking every way for help ; searching into this mystery of life and despairing of relief ; the impatient slave of prejudice, yet only a hesitating follower of wise counsel; yearning to know, longing for deliverance ; making new discoveries, feeling new emotions ; interested in every-

PREFACE.

viii

thing, satisfied with nothing ; finding everything in the Bible but its one great saving truth, — till at last he finds in Christ all he wanted, and then finds all things made new!

To watch the sublime conflicts and victories within the soul of an Augustine, a Luther, or a Wesley ; to read of the events that take place in the world of the inner nature ; the progress of the revolution in the kingdom of the heart, fixes the attention and awakens the sympathetic anxieties of the imaginary spectator, more than any story of outward adventure or muscular achievement.

But where remarkable inward and outward events and achievements go on together, the outward is ennobled by its moral significance. We have here a life which was one constant inward and outward conflict, until Christ became its rest and victory.

As Dr. Freshman was the first Wesleyan Missionary to the Germans of Canada, the beginning and progress of the German Missions give another special interest to his biography.

The missions among this industrious and thriving part of our population have already borne a large amount of precious fruit. In the United States,

PREFACE.

IX where the German Missions were commenced by the Rev. Dr. Nast, the author of a noble Commentary on the New Testament, the success has been astonishing, and has led to the establishment of many prosperous Missions, and the commencement of a great work of grace in Germany itself. Indeed, this work, in its numerous relations and results, already promises to become one of the most important religious awakenings of modern times. This portion of our population is quite large in Ontario, and is every year increasing.

Dr. Freshman has prosecuted his work in this department with all the energy and faith that characterize him in most of his undertakings. In the face of many difficulties he has followed the intimations of Providence, and by a wise and prompt improvement of opportunities, and the faithful and fearless preaching of the Gospel, he has gradually conquered prejudice, and commended himself to the consciences of many in the sight of God.

The great fault of most books of biography is, that they are four times too large. They contain so little fact and incident ; so little of those whose lives they profess to give ; and so much of the author’s sermonizings and moralizings, that it is a task to read

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PREFACE.

them. That is not the case here. This story, which we hope will prove the story of only half of a life, contains more of interesting occurrences and events, more of actions, experience, and adventures, than many larger biographies.

He has purposely refrained from introducing the peculiarities of Judaism, which many of his readers will no doubt expect, as he intends, in a short time, to publish a volume of Lectures on the “ Manners and Customs of the Jews,” which will contain all possible information on the subject.

Although, as a late Rabbi, he has the title of <l D. D.,” still Dr. Freshman had no desire to have it annexed to his name on the title-page.

This frank and unaffected narrative is well calculated to inspire confidence in the religion of God our Saviour, to encourage seekers after salvalion, and to stimulate all workers for God to increased diligence.

CHAPTER I. Page

Birth and Parentage — Impossibility of proving Tribeship — Incidents of Childhood — Ceremony of the Fringes — First Scripture Lesson — Earliest Recollections — Tendency to Pride — Strictness of Early Training — Contempt for Christ and the Christians — Articles of the Jewish Faith — Traditions — Stimulants to Pride— Miraculous Escape — Coincieence — Omen. 1

Chapter II

Progress in Study — Desire to be a Rabbi — School Incidents — ■ Attain the Perfection of Piety — Sudden Change for the Worse — Anecdote in Illustration — Compunctions — Leave School — Domestic Adversity — Benefits of — Prepare for Confirmation— Ceremony of — Phylacteries — Too Poor to Purchase— Resolve to Leave Home in Consequence — Anecdote —

The Penknife — Leave Home — Sensations — Incidents of the Journey — Arrive at Namensdorf, 13

Chapter III

Reception at Namensdorf — My New School there — Difficulty in Maintaining myself — Hence Resolve to Visit Poland — Delay by the Way — Continue — Arrive at Bialla — Procure my Phylacteries — Proceed to Helleshau — Become Student and Teacher — How I Maintain myself — Return Home — Off again to Prague — Traditions and Incidents there — Death of my Mother — Complete my Education and Return Home, . . 27

Xll

Contents

CHAPTFR IV. page

Difficulty in Selecting a Wife — My Father now Rich — Short Courtship and Mariage — Amusing Incident — Grow Indolent Go into Business and Fail Twice — Seek a Congregation — State of Hungary during the Revolution — Political Troubles induce me to leave — Arrive in Canada — Difficulties — The English Language — Obtain a Congregation in Quebec — Attempt to Preach in English — Sabbath Desecration — Mental Conflicts — Reminiscence — the German Bible, . . 45

CHAPTER Y.

Chapter I

Birth and Parentage — Impossibility of proving Tribeship — Incidents of Childhood — Ceremony of the Fringes — First Scripture Lesson • — Earliest Recollections — Tendency to Pride — Strictness of Early Training — Contempt for Christ and the Christians — Articles of the Jewish Faith — Traditions — Stimulants to Pride — Miraculous Escape — Coincidence — Omen.

I was born in the year 1819, in Micklosh, a city pleasantly situated on the river Waag, in the kingdom of Hungary. My parents were both natives of Hungary, and very strict adherents to that form of belief peculiar to the Jewish religion. My grandfather on my father’s side was a Rabbi of the Synagogue in Miskolz, a city in the southern part of Hungary. My grandfather on my mother’s side was the sexton of a Jewish synagogue all his lifetime. I was the eldest of thirteen children with whom my father was blessed, only four of whom survive at the present day. My father was an only son ; but for some cause he left his father’s house when very young, and removed to Italy, the land of bright skies and balmy breezes. There he remained until 1 he grew to man's estate ; but although he enjoyed considerable prosperity in his business, he felt that it was not good for man to be alone. None of the fair daughters of Italy seem to have suited his fancy, for he returned to his native land and settled in St. Micklosh, where he shortly after married my good mother, who was at that time the handsomest maiden in the Jewish congregation. Here he resumed his business, subject to the usual vicissitudes of fortune, during a long lifetime. He never was rich, but always honest, and scrupulously exact in the discharge of his religious duties. He died triumphant in his faith, at the ripe age of seventy-one years. Peace to his ashes !

According to a tradition handed down by our forefathers, our family is descended from the tribe of Benjamin. But this can never be proved. No Jew now living in the world is able to say to which of the twelve tribes he belongs. The greater number of them have not even a traditionary knowledge of their tribeship. Even the Levites, who retained this knowledge for the longest period, cannot at the present day be relied on ; and no doubt many lay claim to be descended from that tribe without the slightest foundation for such claim. This power to prove their connection with the various tribes was destroyed when Herod the Great burned all the manuscripts containing the genealogies. His object in doing so was to prevent any one from proving, as they could have done, that he was a usurper of authority to ■which he had no rightful claim.

When quite an infant I was said to be such a pretty child that people came from far and near to see me. It is very hard for me to believe this now, if I am to rely on the testimony of the looking-glass ! All children are said to be beautiful ; and many people act upon the principle that the

REV. CHARLES FRESHJIxU*.

easiest way to gain tlie favour of the mother is to flatter the baby, and perhaps I got more than my share. When but three years old I was taken to school by a Gentile servant, whose duty it was to carry me on her shoulders there and back. In subsequent times I have often thought, how strange that a Gentile should be the first to bring me to a place of instruction ! There I commenced to learn the Hebrew alphabet, which is invariably the first lesson which a. Hebrew child receives on entering school.

The first religious instruction I received was in connection with a ceremony called The Fringes. This was

performed by my mother, and consisted in putting upon me a little garment having four fringes, — one at each corner. This garment I was thenceforth to wear continually ; and every morning before breakfast, as soon I suppose as I could talk a little, my mother made me ask a blessing and kiss the fringes. This ceremony is considered of great importance among the orthodox Jews, and is in compliance with the command of God unto Moses (Hum. xv. 38), “ Speak unto the children of Israel, and bid them that they make them fringes in the border of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue.” The design in wearing this garment was, that every time we looked upon the fringes we might “ remember all the commandments of the Lord our God and do them ;” and perhaps it contributed as much as anything else constantly to remind us that we were a “ peculiar people.”

The first scripture lesson which was imparted to me, and which every father and mother in Israel tries to engrave upon the hearts of their children, was as follows : “ Hear O Israel : The Lord our God is one Lord : And thou slialt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.”-— Deut. vi. 4, 5. What a pity that the beautiful supplement of our Saviour, “ and thy neighbour as thyself,” was not appended ! But, alas ! we were taught to hate and despise our Gentile neighbours, as perfectly consistent with loving God with all our heart. The verses quoted above are used on almost all occasions as a part of our devotions; and invariably in the morning when we rise, and in the evening before retiring to rest. The words VintfiP Schemak Israel , which mean, “Hear, O Israel,” are the Shibboleth of the Jews in the whole world.

My first recollections extend backward to the time when I was about four years of age. I distinctly remember that about this time my father made a great festival in his own house, which they call nwi^D, Sudah. It is customary among orthodox J ews that as soon as their children can read the first chapter of the Old Testament in the Hebrew language, all the friends, relatives, and associates of the child, are invited to meet on a certain Sabbath-day in order to celebrate this festival. It usually consists of a plentiful supply of eatables, — such as rich cakes, plums, nuts, &c., — together with a glass of pure grape wine. The little fellow in honour of whom this feast is made is presented with a new suit of clothes. This time I was the happy recipient of the coveted treasure ; and oh ! how my little heart swelled with pride as I looked down upon my vest glittering with a bright row of silver buttons down the front, and thought how much handsomer I was than any of my companions or associates !

Perhaps vanity or pride is an ingredient in the nature of fallen humanity ; but never, I think, did any poor mortal

REV. CHARLES FRESHMAN.

receive sucli a large sliare of it as fell to my lot! If the science of Phrenology is to be relied on, I must have been endowed with a large development in that part of the cranium where self-esteem is located, for while it is with humility I confess it, still, I must acknowledge that from my earliest recollection until the time when God in his infinite mercy converted my soul, I cherished that evil principle which had been seen so early showing itself at the festival. Perhaps, however, this was not altogether owing to any peculiar natural proclivity or development, so much as to the prejudices of education. I had never been taught to consider it a sin ; on the contrary, I grew up in the belief that it was a virtue which God gave to the wise and the rich, — and as I meant to be either a wise man or a rich one, I thought it necessary to cherish it. I hope, however, since I have been enabled to put off the “ old man with his deeds,” that I have laid this aside among the rest.

My early religious training was strict in the extreme. I was not allowed to taste a drop of water or a piece of bread without first asking a blessing upon it. It would have been considered an unpardonable crime to partake of food with my head uncovered, as this was held to be a great violation of the Jewish religion. In fact, any habit or custom prevalent among the Gentiles was hated and despised by every sincere Jew. As soon as I was able to read the Hebrew with fluency, I was obliged to pray out of the prayer-book every morning and evening. This required about an hour for the morning and half an hour for the evening. Besides this, if I chose, I might gain additional merit by reading a psalm or two. But this was at my option. The other was as inflexibly required as the sternest enactments of unyielding law. No matter how hungry I might be in the morning, it was no nse to think of breakfast until I had finished my prayers, for previous to that it could not be obtained. I cannot help here making the reflection how much it would conduce to the spiritual welfare of the Christian world, if love to the Saviour would induce them to do what a mere sense of duty enjoined upon us. But the interior, or more private, duties of our religion, were not the only ones in which the utmost strictness was enjoined. In regard to the outward observances also I might say, “ according to the straitest sect of our religion I lived a Pharisee.” In fact such duties were forced upon me,

- — as, for instance, to eat such things only as were prepared by Jews ; strictly to observe the Sabbath-day (Saturday) ; to fast every Monday and Thursday until dinner-time ; to obey the Ten Commandments ; never to enter the place where Gentile worship was held ; - never dare to read the Hew Testament, nor even the Old Testament in the German language — for this was at that time considered a sin among the Jews. I was not permitted to associate with Gentile boys ; as we were taught to believe that the Jews were the only people of God, and that all the rest of the world would go to hell. Thanks be to God for the clearer light of a better dispensation, which teaches us that all may be saved and come to a knowledge of the truth! May the time speedily come when the blessings of this glorious gospel shall be universally diffused, so that not only the “ savage hordes ” in “ lands remote ” may feel its influence, but the Israelite also, who for so long a time has been rejecting the true knowledge of the only wise God, and Jesus Christ whom he has sent, may realize that there is mercy with Him that he may be feared, and plenteous redemption that he may be sought unto !

REV. CHARLES FRESHMAN.

If I could charge the Jewish religion with nothing worse than its dry formality and attention to form and ceremony, how willingly would I now cease to write ! But alas ! it i3 not so. Memory will not be silent. I was taught from my earliest childhood to hate and despise both Christ and the Christians, and to do all in my power against them. Even in my prayers I was obliged to insert certain words of blasphemy against Christ. These words I had to learn off by heart ; for, as already mentioned, I had to pray from a prayer-book in which the blasphemy was not inserted. As often as I passed the image of our Saviour on the cross (of which there are many to be seen in my native country, where the Roman Catholic faith predominates), I was taught other words of blasphemy again to repeat, as also to spit out three times, in token of contempt or utter abhorrence. We were taught to believe that Jesus, whom the Jews call the Talo, that is, the man who was hanged, was a bastard, and that because he made himself a God they crucified him. Prejudices against a 'la Goy, that is, a Gentile, were early inculcated, and became deeply rooted. We all learned to look upon them as idolaters, and hence unworthy of sharing a part of heaven 'with us — :the chosen people. The remembrance of all this is very grievous unto me ; but I trust it leads me to magnify the grace of our Lord Jesus Christ, whom I now see to i»e the fairest among ten thousand and the altogether lovely.

At a very early age I was taught to repeat the thirteen articles of the Jewish faith. These articles affirm the Unity of God, but a unity of a peculiar nature. They do not believe in the doctrine of the Trinity, in our sense of that term ; and yet there is a kind of plurality which they ascribe to God, not inconsistent with His unity. To this one

God they ascribe the various attributes found in the Old Testament, and substantially the same as Christian theology teaches. They also affirm the genuineness, authenticity, and inspiration of the books of Moses and the Prophets, as also that of the Hagiographa, or writings, including the Psalms, Ecclesiastes, &c. These articles also affirm the resurrection of the dead, and the doctrine of future rewards and punishments. Also, that a Messiah should come, more deserving than all the kings who have ever lived. That although he thinks proper to delay his coming, no one ought on that account to question the truth of it, or set an appointed time for it, much less produce scripture in proof of it, since Israel will never have any king to rule over them but one that should be of the line of David and Solomon. Thus it will be seen that there was a great similarity between their creed and that of the Christian ; as in fact they might expect, since both are deduced from the same volume of Inspiration.

In reality, however, the commandments of God were rendered of none effect through their traditions. One of these, which asserted that by virtue of God's covenant with Abraham, every Jew was certain of everlasting life, was early taught, and firmly believed by all ; and this without a word being said about faith or obedience as a condition. I must confess, however, that fcotwithstanding this the pious orthodox J ews practised a very strict morality, which they considered in the highest degree meritorious. It is true, also, that many were to be found, who, considering their salvation as a fixed fact, abused the doctrine by giving way to their carnal passions. Even some of the learned among the Jews, in ages subsequent to our Saviour, were found to be the most profligate. It was enough for such to reflect

REV. CHARLES FRESHMAN.

at any time, “We have Abraham for our father,” and immediately conscience was still again, and they went on as before.

Many of the silliest and most childish traditions were incorporated in the Talmud, and held as of equal authority with the written word of God. It would no doubt be highly amusing to some of my readers if they could enter a J ewish Synagogue, and hear a learned Rabbi reading the tradition about Eve, who is said to have had a body fifteen yards in length, and symmetrical in proportion ; and then hear him gravely explain the philosophical necessity for this unusual size, as she was to be the mother of all living, and it was desirable to people the earth as speedily as possible. These, and many such things, I was taught at a very early age ; consequently, when I reached my eighth year I was pretty well prepared to enter upon the study of the Talmud, a book which contains the laws of God, mixed up with many traditions and superstitions, together with the comments and explanations of their most learned Rabbies on both the word of God and the fables of men.

I have before adverted to my natural tendency to pride of heart. I found many things, even at this early age, to stimulate it, and keep it alive. Let an instance or two suffice. When I commenced to study the Talmud we used to go every Sabbath to a Rabbi to be examined in our weekly lesson, and receive his blessing on our dismissal. When it would come to my turn he used to say, laying his hand on my head, “ May the Lord make you a great Rabbi in Israel,” which of course stimulated my desire to learn, but I fear increased my pride.

Another circumstance which contributed not a little to the same result, was the following : — I had a very pious 1* grandmother, whom I used frequently to visit. On such occasions she was always highly delighted, if, on my way home from school, I would drop in to see her, especially when I would bring some tradition and explain it to her, or translate something for her from the prayer-book. Here it must be observed, that although most of the Jews pray in the Hebrew language, yet very few of them understand what they pray or read. The women especially know hardly anything, I might say nothing, about what they pray for or read. I spent almost every Sabbath with my grandmother. I was indeed very glad to do so, for she used to give me the best pies and cakes to eat that the city of Micklosh could produce. She never would call me by my proper name, but generally her iwn Tana , i.e., teacher. This pleased me so much, that in one of my school books I actually signed my name after the same fashion. All this tended to make me more ambitious than ever, and pride, which seemed to be my besetting sin, was thus early striking its roots deep into my heart, and sending out branches in every direction to destroy every other good quality.

About this time a very serious accident happened to me, which, but for the kind interposition of a merciful Providence, would have suddenly terminated my career. It occurred in this way. I with some other boys of my own age went down to the river Waag to play. The time of the year was in early spring, during the celebration of the passover, which generally takes place in the month of April, and corresponds with our Easter. We played quite a while on the edge of the river, till at last we all agreed to gather as many chips and pieces of wood as we could find, and send them down the river to the city of Pesth, as lumber. This

REV. CHARLES FRESHMAN-.

II branch, of industry (only on a much larger scale than we attempted it) forms the principal part of the business done there. I had collected my little raft, and was just bending down close to the water’s edge, for the purpose of pushing it off, when suddenly I lost my balance, fell into the water, and was carried away by the strong current. Not for a moment did I lose consciousness. I could think, feel, and reason. I distinctly remember that I was not at all afraid to die, but only sorry that I could not be buried in the city, and have a grand funeral. But the principal thought which seemed to absorb all others was this : — Where now are the many blessings of my good Babbi and grandmother ! If I am to find a watery grave at this time, surely I cannot become a great Babbi in Israel. However, down I was carried, much quicker than I have been able to pen these lines, about a quarter of a mile, still in the possession of perfect consciousness, when suddenly my head struck violently against an iron post, and from that moment until some hours after, when I found myself in the house of a friend close by, I was utterly oblivious of everything that occurred. I learned afterwards that a young man (a Jew) who was standing on the bridge and saw me, heroically risked his own life in the attempt to save mine. He jumped down into the river, grasped me by my long hair, which I wore in curls then, and rescued me from a watery grave, just as I was on the point of being carried by the current under the bridge, where I should have been beyond the reach of mortal aid. When I again opened my eyes the whole thing appeared like a dream, and to the present day I have a mark on my head, which serves as a constant remembrance of my miraculous escape from a watery grave.

AUTOBIOGRAPHY.

Here I may be allowed to mention a singular coincidence. My son Jacob, who is now a minister of the gospel, met with a similar accident, at about the same age, but was rescued by a Roman Catholic. How wonderful are the ways of God ! and how comforting after such experiences are the declarations of that Saviour whom I used to despise : u Even the very hairs of your head are numbered,” and “ Ye are of more value than many sparrows!” Since I have learned to love Him I feel that I owe my life to Him, and my constant determination is to devote it to His service.

My grandmother considered this event as a great omen, or indication, that there was some important work for which my life was spared, and used to say repeatedly, u I am sure you will be a b>run 'ion Tana gaddel , viz., a great Rabbi. This seemed to be her highest idea of what human nature could attain to, and she was sure I would reach the top of the ladder. My good father, instead of giving me the same blessing, gave me a sound whipping, which was the first and the last I ever received from his hands. Perhaps this was a mistake on his part ; but if so, it is such a mistake as, I am sure, most children can easily forgive, the testimony of such a respectable authority as Solomon to the contrary notwithstanding.