Return to the index of "Other Women's Voices."
Updated 10-30-08
Gluckel von Hameln /Glueckel /Glikl
bas Judah Leib (1646-1724)
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"I NEVER SPARED MYSELF..., I RAN ABOUT THE CITY THE LIVELONG
DAY."
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Gluckel was born in Hamburg to a merchant of precious stones, one of the leading men of the Jewish community, and to his second wife. She had at least two brothers and two sisters, and all received a secular as well as a religious education. When Gluckel was a small child, the community of Jews was expelled from Hamburg; most settled in the town of Altona, a few miles away, from where they were allowed to return daily to Hamburg to work. After eight years, the Jews were allowed to live again within the city, apparently because they were needed to help defend it against attack.
When she was 14, Gluckel was taken to the small town of Hameln, beyond Hanover, to be married to Chaim Segal, a merchant a few years older than she. The couple lived in Hameln for a year and then moved to Hamburg, where they rented the house that Gluckel would live in until 1700. While Chaim sold jewels and precious metals in Hamburg and at fairs throughout northern Europe, Gluckel raised children --- of 14 children born, 12 survived to adulthood --- and did much of the paperwork involved in her husband's business. As her older children grew up, Gluckel also became involved in arranging their marriages. This meant travel in Germany and abroad, and a fuller understanding of business affairs.
Widowed at 43, Gluckel found herself responsible for her husband's business as well as for the future of her eight unmarried children. She took over the business and made it successful, by continuing the travels her husband had begun and by opening her own store. She also arranged the marriages of all but her youngest child.
One daughter had married a man living in the French-controlled city of Metz. At her recommendation, Gluckel moved to Metz and re-married at 54, to a merchant who was wealthier than Chaim had ever been. Unfortunately, within two years the merchant was bankrupt, losing not only his money but Gluckel's as well. For ten years the merchant tried to recoup his losses, but never successfully. In 1712, Gluckel was again widowed, but this time she was 66 and in poor health. For three years she lived alone in Metz; finally, she moved in with the daughter who lived in the city, and stayed there until her death.
Shortly after Chaim's death, Gluckel had begun to write her memoirs, to tell her children (and their children) about her husband, herself, and their families. She divided her story into "seven small books." The first five books of the work were apparently completed before her second marriage: she was sad at the loss of her beloved Chaim but proud of her success at business and marriage arrangements and proud of her children (most of the time). The last two books were written after 1712, when she was again alone --- and much sadder. Most of the narrative ends in 1715, although a few anecdotes continue to 1719.
The original Yiddish manuscript of Gluckel's book is lost, but copies were made by one of her sons and by a great-nephew, and from these her work was published in 1896 as Zikhroynes Glikl Hamel. There is no complete English translation, but partial versions are available.
On this page you'll find:
Links to helpful sites online.
Excerpts from translations in print.
Information about secondary sources.
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1. In English:
(a) This site is a good place to start: You may link to seven substantial selections from Marvin Lowenthal's translation, Memoirs of Gluckel of Hameln, and to a biography and other commentary from Natalie Zemon Davis' 1995 book, Women on the Margins.
(b) Two other excerpts from Lowenthal, on two arrangements that turned out unsuccessfully: a business partnership and Gluckel's second marriage.
(c) In a 1999 essay by Gavri Rosen, "On Jewish Women's Writings," use your browser's search function to go to "Gluckel" for lines from the opening of Book 1, on the importance of the Torah.
(d) Go to "Glueckel" (note spelling) for a brief passage describing the entertainment at the c.1670 wedding of one of her daughters. The translation is by Beth-Zion Abrahams (for more from Abrahams, see below, under "In print").
(e) The very last entry in Gluckel's book, describing a sign in the heavens in 1719, translated by Lowenthal.
2. At the Internet Archive, you can link to the texts or to
PDF files of David Kaufmann's 1896 Hebrew edition,
Zikhronot marat Glikel Hamil, and to Alfred Feilchenfeld's
1920 slightly abridged German translation, Denkwurdigkeiten
der Gluckel von Hameln.
3. Essays, etc.:
(a) A biography of Gluckel by Mike Galli, followed by an 2005 annotated bibliography of print and online sources.
(b) Another biographical essay by Ted Roberts' "Gluckel of Hameln: A Mother for All Ages" (2002).
(c) Eli Barnavi's "Jewish Space: Glueckel of Hameln," from A Historical Atlas of the Jewish People (1992), on Glickel's place in her contemporary economy, family, and nation.
(d) The focus of Roberta Hanfling Schwartz's 2002 "Henrietta Szold Meets Gluckel of Hameln" is on Szold (1860-1945), an American writer and editor, but the last half of the essay describes the publication and early translation history of Gluckel's book.
(e) A link to the text of Solomon Schechter's 1906 Studies in Judaism: Second Series; there see "The Memoirs of a Jewess of the Seventeenth Century" (pp. 126-48), a review of Kaufmann's 1896 Die Memoiren der Glueckel von Hamel. Schechter's essay is of interest because it quotes and paraphrases some lines from Memoirs omitted in both the Abrahams and Lowenthal translations. You can also download the whole work as a PDF file.
(f) A review by Julius Novick of a 2000 stage production of the Memoirs.
(g) A brief but interesting abstract of a 2000 conference presentation by Judith R. Baskin, "Religious Marginalization and Personal Empowerment: Accounting for Jewish Women's Piety in Early Modern Central Europe," which describes Gluckel as a beneficiary of the availabilty of printed books in the Jewish vernacular languages (for information on Baskin's 2003 essay that developed out of the presentation, see "Secondary sources").
4. Reviews (for information on the books' treatment of Gluckel, see "Secondary sources"):
(a) Michael L. Satlow on Marcus Moseley's 2006 study, Being for Myself Alone: Origins of Jewish Autobiography; and elsewhere, another review, this by Alyssa Quint.
(b) Ellen Moody on the 2005 essay collection, Women's Letters Across Europe, 1400-1700: Form and Persuasion.
(c) Barbara J. Todd on Davis' 1995 study, Women on the Margins: Three Seventeenth-century Lives; and another review, by Anne Jacobson Schutte.
(d) Jefferson S. Chase on the 1997 reference work, Yale Companion to Jewish Writing and Thought in German Culture, 1096-1996.
5. The publisher's description of Lowenthal's translation, The Memoirs of Gluckel of Hameln (for excerpts, see "In print").
6. Not a portrait of Gluckel (as some web sites have described it), but a photograph of her great-granddaughter and first German translator, Bertha Pappenheim (1859-1936), dressed as Gluckel.
7. For historical background:
(a) Look at the first part of this essay on the history of Yiddish; Gluckel is mentioned briefly.
(b) In this entry on Hamburg in the 1906 Jewish Encyclopedia, click on "Ashkenazim" for a description of the city in Gluckel's lifetime; from there you can link to a description of Altona, where she spent much of her childhood.
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[Beth-Zion Abrahams' 1962 translation omits some original material which Abraham calls "really wearisome tedious moralizing" (p.78). The introduction and index are useful, but the notes are minimal. The book is is not in all libraries, but it is in enough so that you can get it via interlibrary loan:]
The life of Gluckel of Hameln, 1646-1724, written by herself.
Translated from the original Yiddish and edited by Beth-Zion
Abrahams. New York, T.Yoseloff [1963, c1962] (190 p. illus.)
LC#: DS135.G5 H327 1963
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"It is impossible to penetrate God's actions."
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[The opening pages of Gluckel's book define the beliefs that underlie her entire narrative. There were three things she wanted above all to teach her children: First, it is useless to ask why God allows things to happen as they do:]
In the year of creation 5451 [1690-91] I begin writing this with an aching heart.... May the Lord make us rejoice as often as He has afflicted us and send our Messiah and Redeemer speedily. Amen....
It is known that many pious people live sad and lonely lives, suffering hardship and misery in this passing world while, in contrast, rogues enjoy much honour and great comforts. They and theirs have riches while, on the other hand, it fares badly with the righteous and their children. We ponder: How is it that Almighty God, who is just, permits this? But this also, I think, is vanity, for it is impossible to penetrate God's actions and discover their meaning.
Moses our Teacher, on whom be peace, wanted to find out and asked: "Make me know Thy ways." But as even he could not attain this, we need not concern ourselves about them. [p.1]
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"All his consolation lies in the future world."
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[Second, the only solution to man's suffering is trust in God:]
The sorrows and troubles man suffers here are temporary and last but a while. And when time has flown, the poor man, as does the rich man also, lays down his life---there is no difference. Furthermore, the poor man, who has suffered so much in his lifetime, dies in peace, for every day was for him a living death, ever hoping that it would fare better with him in the next world. And always thinking that God owed him this as his due. All his consolation lies in the future world: "When shall I come and see the face of the Lord?"
According to my limited understanding, I therefore think that his suffering is not too hard to bear. [p.2]
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"We must accept all with love."
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[And third, how her children must live (and how Gluckel has tried and will try to live):]
So, my heart-beloved children, do not give up hope, but be penitent, charitable, and pray, and God will protect you, for His mercy is great.... We were created naked and bare. He gave us life, food, drink, clothed us and sees to all our needs with a full hand....
The good that He has given us we have not deserved and cannot serve him enough for all that He has done. These are too many for me to write, yet we must remember that everything we have is from Him---free gifts bestowed. And if we are sometimes punished, it is because of our own misdeeds. We must accept all with love.... [pp.4-5]
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[This is a reprint of a 1932 translation, by Marvin Lowenthal, from a German translation of the original. The German translation was "slightly abridged"; Lowenthal further abridges by omitting "theologizing" passages (p.xii) such as the sections given above. However, the book is easily available and a good place to start for the general reader. Robert S. Rosen's 1977 introduction is helpful, as are Lowenthal's notes:]
The memoirs of Gluckel of Hameln / translated with notes by
Marvin Lowenthal; new introd. by Robert S. Rosen. New York: Schocken
Books, 1977, c1932. (xviii, 295 p.)
LC#: DS135.G5 H33813 1977; ISBN: 0805205721
Reprint of the ed. published by Harper, New York
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"Springing from my bed shortened the sleepless hours."
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[Gluckel describes the origin of her book:]
I began writing it, dear children, upon the death of your good father, in the hope of distracting my soul from the burdens laid upon it, and the bitter thought that we have lost our faithful shepherd. In this way I have managed to live through many wakeful nights, and springing from my bed shortened the sleepless hours. [p.1]
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"I would I had her disposition."
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[She tells the story of her mother as a young unmarried woman --- and compares herself:]
My mother had already learned the trade of making gold and silver lace, and God in His mercy saw to it that she received orders from the Hamburg merchants.... Next she taught the trade to a number of young girls and engaged them to work by her side, so that finally she was able to provide a living for her mother and clean, decent clothes for herself.
Little enough, however, remained over, and often my dear mother had nothing but a crust of bread the livelong day. She never complained, but put her faith in God who had never forsaken her. To this day she has kept her trust in the Lord; I would I had her disposition. But God endows each of us differently. [pp.18-19]
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"...from a city like Hamburg plump into a back-country town."
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[After her wedding in Hameln:]
Immediately afterwards my parents returned home and left me --- I was a child of scarcely fourteen --- alone with strangers in a strange world. That it did not go hard with me I owed to my new parents who made my life a joy....
Hameln, everyone knows what it is compared to Hamburg; taken by itself, it is a dull shabby hole. And there I was --- a carefree child whisked in the flush of youth from parents, friends and everyone I knew, from a city like Hamburg plump into a back-country town where lived only two Jews. [p.25]
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"My husband took advice from no one else."
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[When she and Chaim returned to Hamburg:]
My husband worked manfully at his business, and although I was still young, I too did my share. Not that I mean to boast, but my husband took advice from no one else, and did nothing without our talking it over together. [p.40]
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"I was taken a little to task."
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[Gluckel describes her errors as well as her successes. Worried about her husband's need to be constantly going from fair to fair, she planned a partnership between her husband and a younger man, Judah, who would take over the traveling:]
I spoke now with my husband and told him... what great business Judah boasted he would do. Whereupon my blessed husband said to me, "Words, my dear child, are all very well, but I have big expenses and I don't see how they will be met by a partnership with Judah."
At last I said to my husband,"We can try it for a years. I will draw up a little agreement and show it you, and then you tell me what you think of it." So, at night, I set to work by myself and drafted a compact. [p.69]
[And when the partnership went awry:]
I was taken a little to task because I had brought about the partnership, but God knows I did it for the best and had only meant to spare my husband the burden of traveling. [pp.74-75]
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"...and my husband lies there and laughs."
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[In 1673, Gluckel took her first sea voyage, combining a business trip with the marriage of her eldest daughter at Amsterdam. By the time she came to write this passage, over 13 years later, she had traveled by sea many more times and could laugh at her younger self :]
The weather was bad, the winds were contrary, and the ship tossed so that everyone on board turned deathly sick and --- pardon the expression --- puked.
...God, how I fell sick --- as though I were suddenly thrust at death's door! I thought my end had come and I began to recite the confession for our sins as well as I could and as much as I remembered by heart. My husband continued to lie quietly on his bench, knowing well it was no mortal illness.... When he heard me confess my sins and turn my thoughts to God, he began to laugh.
I heard him and I thought to myself, "Here I am at death's door, and my husband lies there and laughs." Although I was mighty angry, still this was not the time to quarrel with your husband; moreover, I hadn't the strength to say a word. So I had to remain lying in my agony until, in about a half an hour, we touched land and left the ship. And our sickness, God be praised, vanished at once. [pp.101-102]
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"I thought myself more heavily burdened than anyone."
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[Gluckel was 16 years old when she had her first child. She eventually had 14 children; one died when she was three, another shortly after birth:]
Every two years I had a baby. I was tormented with worries as everyone is with a little house full of children, God be with them! and I thought myself more heavily burdened than anyone else in the world and that no one suffered from their children as much as I. Little I knew, poor fool, how fortunate I was when I seated my children "like olive plants around my table." [p.142]
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"...no friend on whom we may depend, save God."
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[At Chaim's death in 1689, eight of Gluckel's children were still unmarried and she was responsible for her husband's debts:]
After the thirty days of mourning, neither brother or sister nor one of my kin came to see me and ask, what will you do? or how will you manage? When we chanced to meet during the thirty days, their advice was fruitless and of little use to me or my desolate children....
My dear children, you have seen how your father took leave of this sinful world, your shepherd and your friend. Hereafter, trust only to yourselves, for now there is no man and no friend on whom you may depend....
We, my children, have no friend on whom we may depend, save God, who will ever stand by you and aid you.... He will not desert you as long as you serve Him in faithfulness. [pp.154-56]
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"Summer and winter I was out on my travels."
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[Gluckel took over Chaim's business and made it successful:]
My business prospered. I procured my wares from Holland, I bought nicely in Hamburg as well, and disposed of the goods in a store of my own. I never spared myself, summer and winter I was out on my travels, and I ran about the city the livelong day. [p.179]
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"Foolish woman, even if it were true, what could be done?"
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[Gluckel speaks throughout her book about the discrimination practiced against the Jews. Throughout her years in Hamburg the Jews had no legal rights in the city: they could not own property, they had little recourse when their merchants were cheated by Christian customers, etc. But in 1687, the danger of a real pogrom appeared. The community believed that a young Jewish man had been murdered by a Christian; it was a woman, Rebecca, who agitated for some action to be taken:]
An energetic soul, the wife of Reb Lipmann swore she would give herself neither rest or peace till she brought the matter to light. But her husband answered her, "Foolish woman, even if it were true, what could be done? This is Hamburg, and we dare not breathe a syllable about it." [p.187]
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"The community was saved and justice at hand."
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[Rebecca kept after the authorities until they agreed to search the house of the accused murderer for the body of the missing man. But the authorities warned them of the Hamburgers' anger that a Christian should be accused:]
"Take you heed, if the body be not found, you are all of you done for. You know right well what sort the Hamburg rabble are --- we could never hold them back."
We one and all lay in grave danger. But Frau Rebecca was everywhere, at each man's elbow, and she kept repeating, "Do not weaken, I know in sooth the body will be found."...
Meanwhile a cry arose throughout the city, and a mob of working-men and the general rout of canaille, countless numbers, swarmed before the door of the murderer's house.
With one will they said to themselves, "If the Jews find the body, well and good; but if they don't there'll not be hide or hair left of them."
But the good Lord did not keep us long in suspense. As soon as our people entered the house, they dug up the spot by the doorsill and found what they sought --- at once with tears in their eyes and joy in their hearts. They wept to find the youth of twenty-four in such a pitiable state, and rejoiced that the community was saved and justice at hand. [pp.192-93]
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"I found that I could hold out no longer."
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[At the age of 54, after nine years of running her business alone, Gluckel's worries about the future began to take their toll:]
Despite all my pains and traveling about and running from one end of the city to another, I found that I could hold out no longer. For though I had a good business and enjoyed large credit, I stood in constant torment; once let a bale of goods go astray or a debtor fail me, I might fall, God forbid, into complete bankruptcy, and be compelled to give my creditors all I had, a shame for my children and my pious husband asleep in the earth.
Then it was I began to regret the many marriages I might have made, bringing me riches and honour in my old age, and perhaps to the benefit of my children as well. But my regrets were in vain. It was too late. God had not willed it, and now He led my thoughts to where disaster lay in wait for me. [p.225]
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"I wished nothing more than to have known French."
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[On her arrival in French-speaking Metz for her second marriage, the German-speaking Gluckel, so active a part of her community during her life in Hamburg, found herself isolated by language:]
The distinguished ladies who had met us on the road now departed with courtly apologies.... I thanked them for their trouble as best I could and as my downright German speech had taught me. [p.239]
During the week following the wedding, the best people came and welcomed and congratulated me. I wished nothing more than to have known French that I might have answered them as I should. But my husband spoke for me. [p.243]
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"It was so hard for me...."
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[At her second husband's death and with almost all of her money lost in his attempts to recover from bankruptcy, the 66-year-old Gluckel could not afford to leave Metz, but she tried to keep her independence:]
...I was very badly off. Finally one Jacob Marburg allowed me to build a tiny room in his house. I had neither hearth or chimney. I had to cook in his kitchen and spend the winter days by his fireside. But when time came to sleep, or for any reason I must go to my room, I had to climb a flight of twenty-two steps. It was so hard for me that usually I abandoned the effort. [p.264]
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" I finally yielded to what I had so long refused."
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[In January of 1715, near the end of the book:]
Once when I was sick... my son-in-law Moses visited me and said to me, I must dwell with him. He wanted to give me a room on the ground floor of his house, to save me climbing stairs. But I refused his offer, as I had many reasons for wishing never to live with my children.
However, as things went, I could hold out no longer. Life grew very dear that year in Metz, and I had to have someone to take care of me. I was also putting the community to expense in helping me, so I finally yielded to what I had so long refused, and moved into the home of my son-in-law Moses Krumbach.
This was in 5475 [1715], and I am writing these lines in Tamuz [June/July] of the same year. My son-in-law and my daughter --- long may they live! --- and their children...God be with them! --- were well contented with me. [p.265]
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[Gluckel is one of three women studied in this book by Natalie Zemon Davis. Davis gives detailed background information on the period and thoroughly analyzes Gluckel's text. She provides her own translation of Gluckel's words, and her notes describe earlier studies. (See the book's table of contents.):]
Davis, Natalie Zemon. Women on the margins: three seventeenth-century
lives. Cambridge, Mass.: Harvard University Press, 1995. (360
p., [28] p. of plates: ill., maps)
LC#: CT3233 .D38 1995; ISBN: 067495520X
Includes bibliographical references (p. [219]-339) and index
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[One section of Marcus Moseley's study (pp.155-75) places Gluckel's memoir in relation to earlier and contemporary examples of self-writing, showing how Gluckel uses and adapts her sources. Moseley also describes how translators' omissions and modifications have changed the effect of the work, and he points out the need for a complete and accurate English version. (See the book's table of contents online.):]
Moseley, Marcus. Being for myself alone: origins of Jewish
autobiography (Stanford studies in Jewish history and culture).
Stanford, Calif: Stanford University Press, 2006. (xiii, 650
p.)
LC#: CT25 .M67 2006; ISBN: 0804751579
Includes bibliographical references (p. 599-624) and index
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[The essay by Erin Henriksen and Mark Zelcer, "'Much
could be written': Glikl of Hameln's Life in Writing," treats
Memoirs as one extended letter to her children, and discusses
the importance of the correspondence quoted and described in
the work. The original Yiddish of all quoted passages is given
in the notes. (See
the book's table of contents online.):]
Women's letters across Europe, 1400-1700: form and persuasion
/ edited by Jane Couchman, Ann Crabb (Women and gender in the
early modern world). Aldershot, England; Burlington, VT: Ashgate,
c2005. (xv, 336 p.: ill.)
LC#: PN4400 .W66 2005; ISBN: 075465107X
Includes bibliographical references (p. [315]-327) and index
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[The purpose of Robert Liberles' article is to caution historians to treat Gluckel's memoir as the creative narrative it is, not as a literal report of fact. In the process of doing this, Liberles illustrates the narrative skill with which the book is put together. (See the issue's table of contents online.):]
Liberles, Robert. "She sees that her merchandise is good,
and her lamp is not extinguished at nighttime": Glikl's
Memoir as historical source. Nashim: A Journal of Jewish Women's
Studies & Gender, Number 7 (Spring 5764/2004), 11-27.
LC#: HQ1172 .N37; ISSN: 0793-8934
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[This collection includes Judith R. Baskin's essay, "Jewish
Women's Piety and the Impact of Printing in Early Modern Europe,"
which after describing the medieval rabbinic view of women, tells
of the kinds of vernacular writing that the move to printed texts
made available to Gluckel and that allowed her to see herself
as a writer. (See
the book's table of contents online.):]
Culture and change: attending to early modern women / edited
by Margaret Mikesell and Adele Seeff (Center for Renaissance
& Baroque Studies). Newark: University of Delaware Press;
London: Associated University Presses, c2003. (400 p.: ill.)
LC#: HQ1148 .C85 2003; ISBN: 0874138256
Includes bibliographical references and index
----------------------
[Anne C. Reitz' article discusses the structure of Memoirs, seeing in each of the seven individual books a primary theme, which all of that book's content --- narrative, history, prayer --- are intended to support. Thus, in Reitz' view, the whole work is a woman's version of "midrash," the exegesis of the Hebrew bible that interweaved scripture and commentary:]
Reitz, Anne C. A female midrash in The Memoirs of Gluckel
of Hameln. Shofar:An Interdisciplinary Journal of Jewish Studies,
17 (1999), 63-72.
LC#: BM1 .S45; ISSN 0882-8539
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[This collection of conference papers includes Dorothy Bilik's "Women Role Models in The Memoirs of Gluckel of Hameln: Merchants, Matriarchs, and Mothers," which analyzes Gluckel's descriptions of strong women and sees in them a reflection of Gluckel herself. Quoted passages are given in Bilik's translation:]
Di froyen: conference proceedings: women and Yiddish,
tribute to the past, directions for the future. New York: National
Council of Jewish Women, New York Section, Jewish Women's Resource
Center, 1997. (v, 122 p.: ill.; 28 cm)
LC#: HQ1172 .F76 1997; ISBN: 1879742500
Some text in Yiddish. Includes bibliographical references (p.
[117]-119)
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[Bilik's six-page entry on Gluckel in this reference work discusses the interaction between Gluckel's family and the gentile community; Bilik also provides historical background that illuminates the incidents described. (See the book's table of contents online.):]
Yale companion to Jewish writing and thought in German culture,
1096-1996/ edited by Sander L. Gilman & Jack Zipes. New Haven:
Yale University Press, c1997. (xxxiv, 864 p.; 27 cm)
LC#: DS135.G3 Y35 1997; ISBN: 0300068247
Includes bibliographical references and index
----------------------
[This study by Dagmar C.G. Lorenz begins with a section "A
Separate Reality: Glikl Hamil's Zikhroynes," which
discusses Gluckel's identification with her Jewish community.
(See the book's
table of contents online.):]
Lorenz, Dagmar C.G. Keepers of the Motherland: German texts by
Jewish women writers (Texts and contexts). Lincoln: University
of Nebraska Press, c1997 (xxii, 402 p.)
LC#: DS135.G33 L59 1997; ISBN: 0803229178
Includes bibliographical references (p. 355-384) and indexes
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Updated 10-30-08