Schweitzer, Albert, _Memoirs of Childhood and Youth_.  Translated by Kurt
Bergel and Alice Bergel. (Syracuse:  Syracuse University Press, 1997) 97
pp.
	Reviewed by Glenn Bottoms, abotts@shelby.net, Gardner-Webb University

In 1924, just before he left for his second trip to Africa, Albert
Schweitzer completed two works recounting his life—the austere and rather
formal _Out of My Life and Thoughts_ and _Memoirs of Childhood and Youth_.
Schweitzer was already famous as the philosopher, theologian, preacher,
musician, musicologist who had given it all up to become a medical
missionary in Africa. _Memoirs_ began as a two-hour conversation between
Schweitzer and his friend Dr. O. Pfister where Schweitzer told incidents
from his childhood just as they popped into his head.  Schweitzer did some
editing and added an epilogue but did not remove the disjointed and
episodic quality of his conversation with Pfister.  _Memoirs_ was planned
as a popular book as opposed to _Out of My Life_ which emphasized the
evolution of Schweitzer's ideas.

As one reads such a work, one wants to know what incidents in childhood
Schweitzer  remembers, and what they indicate or predict about the adult
author?   _Memoirs_ satisfies this desire because, in spite of the episodic
quality of the _Memoirs_ , there are indications of the Schweitzer he was
to become. Perhaps a more important question for this list, however, is
whether the _Memoirs_ reveal any mysticism in Schweitzer? G. Ernest
Thompson in _Six Mystics of the Twentieth Century_ asserts that Schweitzer
was a mystic.  After reading this memoir, readers may agree more with the
first line of Thompson's discussion of Schweitzer, "There are those who
will question whether Albert Schweitzer should be called a mystic."  There
is nothing in the _Memoirs_ to suggest that Schweitzer is a mystic.  The
epilogue definitely tells readers that they will never know, for Schweitzer
says, "Therefore I believe that no one should force himself to reveal more
of his inner life than is natural to him. … The only thing that matters is
to strive that there be light within us" (85).

Even though _Memoirs_ does not show that Schweitzer had mystical leanings,
the work has value.  It illustrates his conflict between concern for others
and pride in his accomplishments and abilities.  Throughout, Schweitzer
indicates that his enjoyment of his happy youth "downright oppressed me"
(73). An incident illustrating this conflict became a critical point for
Schweitzer. He relates that he once wrestled with one of the village boys
and defeated him. The boy stung Schweitzer with the taunt, "If I got soup
twice a week as you do, I would be as strong as you are" (15).  Schweitzer
was shaken as he realized that as the son of the Evangelical pastor he
lived better than the village boys.  Illustrating Schweitzer's pride, he
relates that although he did not want to be better dressed than the village
boys (15 - 19), later in his childhood, when the family faced financial
difficulties, wearing his summer suit all winter "offended his boyish
vanity" (71).  Paradoxically, the recounting of his family's financial
difficulties is just before Schweitzer's explanation of how his
"oppression" (73) at his good fortune and being "deeply stirred" at the
suffering of others led him on the path he would later take to be a medical
missionary (73 - 74).

Often, what seems like boasting is ameliorated by humor at his own expense,
or a account of some failure.  Schweitzer's relating of two incidents
illustrate.   One memory is of being  in the village school.  The teacher
accompanies the students in their music lessons by playing the melody one
note at a time.  Schweitzer asked her why she did not play it with
accompaniment (harmony).  He demonstrated by playing both melody and
harmony for the same piece from memory.  Schweitzer remembers his realizing
that he had done something she could not do and was ashamed of showing off
his skill (21 - 22).  Another incident he remembers is when he wore his
uncle's too-large pants for the final examination at the gymnasium.  The
laughter at his expense is mixed with his pride at his performance in the
history portion of the examination.

Schweitzer's _Memoirs is probably only of interest to those who wish a more
personal observation of Schweitzer. Further, even if one wishes to learn
more about Schweitzer,  the translation of _Memoirs_ by Campion (New York:
Macmillan, 1949) seems to be stronger than the Bergels' translation.  For
example, in the wrestling incident where Schweitzer first realizes his
privileged situation (15), Bergel and Bergel translate the defeated
wrestler's words as, "If I got soup twice a week as you do, I would be as
strong as you are" (15)  Campion translates "broth" rather than "soup."
"Soup" is more general in English, whereas "broth" means that meat was used
to make the stock.  "Broth" is stronger and implies that the Schweitzer
family could afford meat more often than the other village families.
Similarly, where Bergel and Bergel translate Schweitzer saying "…no one
should force himself to reveal…" (85),  Campion uses "compel" (93).  Compel
is a stronger term.   Since the Campion translation is out of print, the
Bergel and Bergel translation is the only available for those who wish to
have a personal glimpse of Schweitzer.