JEWISH HISTORY ***

David King, Charles Franks, and the Online Distributed Proofreading Team

JEWISH HISTORY

AN ESSAY IN THE PHILOSOPHY OF HISTORY

BY

S. M. DUBNOW

PREFACE TO THE GERMAN TRANSLATION

The author of the present essay, S. M. Dubnow, occupies a well-nigh dominating position in Russian-Jewish literature as an historian and an acute critic. His investigations into the history of the Polish-Russian Jews, especially his achievements in the history of Chassidism, have been of fundamental importance in these departments. What raises Mr. Dubnow far above the status of the professional historian, and awakens the reader's lively interest in him, is not so much the matter of his books, as the manner of presentation. It is rare to meet with an historian in whom scientific objectivity and thoroughness are so harmoniously combined with an ardent temperament and plastic ability. Mr. Dubnow's scientific activity, first and last, is a striking refutation of the widespread opinion that identifies attractiveness of form in the work of a scholar with superficiality of content. Even his strictly scientific investigations, besides offering the scholar a wealth of new suggestions, form instructive and entertaining reading matter for the educated layman. In his critical essays, Mr. Dubnow shows himself to be possessed of keen psychologic insight. By virtue of this quality of delicate perception, he aims to assign to every historical fact its proper place in the line of development, and so establish the bond between it and the general history of mankind. This psychologic ability contributes vastly to the interest aroused by Mr. Dubnow's historical works outside of the limited circle of scholars. There is a passage in one of his books[1] in which, in his incisive manner, he expresses his views on the limits and tasks of historical writing. As the passage bears upon the methods employed in the present essay, and, at the same time, is a characteristic specimen of our author's style, I take the liberty of quoting:

"The popularization of history is by no means to be pursued to the detriment of its severely scientific treatment. What is to be guarded against is the notion that tedium is inseparable from the scientific method. I have always been of the opinion that the dulness commonly looked upon as the prerogative of scholarly inquiries, is not an inherent attribute. In most cases it is conditioned, not by the nature of the subject under investigation, but by the temper of the investigator. Often, indeed, the tediousness of a learned disquisition is intentional: it is considered one of the polite conventions of the academic guild, and by many is identified with scientific thoroughness and profound learning.... If, in general, deadening, hide-bound caste methods, not seldom the cover for poverty of thought and lack of cleverness, are reprehensible, they are doubly reprehensible in history. The history of a people is not a mere mental discipline, like botany or mathematics, but a living science, a _magistra vitae_, leading straight to national self-knowledge, and acting to a certain degree upon the national character. History is a science _by_ the people, _for_ the people, and, therefore, its place is the open forum, not the scholar's musty closet. We relate the events of the past to the people, not merely to a handful of archaeologists and numismaticians. We work for national self-knowledge, not for our own intellectual diversion."

[1] In the introduction to his _Historische Mitteilungen, Vorarbeiten zu einer Geschichte der pol-nischrussischen Juden_.

These are the principles that have guided Mr. Dubnow in all his works, and he has been true to them in the present essay, which exhibits in a remarkably striking way the author's art of making "all things seem fresh and new, important and attractive." New and important his essay undoubtedly is. The author attempts, for the first time, a psychologic characterization of Jewish history. He endeavors to demonstrate the inner connection between events, and develop the ideas that underlie them, or, to use his own expression, lay bare the soul of Jewish history, which clothes itself with external events as with a bodily envelope. Jewish history has never before been considered from this philosophic point of view, certainly not in German literature. The present work, therefore, cannot fail to prove stimulating. As for the poet's other requirement, attractiveness, it is fully met by the work