gendered nature to that larger struggle, with Jewish men as a class rushing recklessly out of observance in the quest for advancement, while women like herself were capable and desirous of perpetuating both Jewish tradition and engagement with non-Jewish culture. Modernizing Jewish men, however, certainly her own husband, behaved as "tyrants" at home, she claimed, taking from women their traditional domestic power and mandate to impart Jewish belief and practice to children, a loss which led to larger Jewish cultural catastrophe. Wengeroff writes of the conversion of two sons, Simon (Semyon) and Volodya, when they faced anti-Jewish restrictions. For a woman raised as she was, this was the worst of tragedies which however, she historicizes, explaining it in the absence of a Judaism taught meaningfully by both parents, combined with Jew-hatred in the world in which talented children sought success. In fact, a daughter, Faina, unmentioned in the Memoirs, also converted, and not opportunistically. Wengeroff had seven children; in the Memoirs she speaks only of four, a seemingly bizarre omission in putative memoirs of a "grandmother" (Wengeroff does not mention any grandchildren though she had quite a few). None of her biological offspring maintained any living connection to things Jewish. Wengeroff, however, took cheer in the emerging "generation of return" in the later nineteenth century: Jewish youth who sought knowledge about and connection to Jewish culture, wishing to revive this in modern ways. She was a Herzlian Zionist and corresponded briefly with Herzl, whose project she backed wholeheartedly. Wengeroff's gripping story and her skill in telling it won the interest and support of Jewish cultural leaders: Gustav Karpeles, a Jewish literary historian, Theodor Zlocisti, a German Jewish Zionist pioneer, and Solomon Schechter, great scholar of Jewish literature and President of the Jewish Theological Seminary of America, who praised the memoir enthusiastically. Discontinuous excerpts from Wengeroff's second volume first appeared in English in Lucy Dawidowicz's translation in The Golden Tradition: Jewish Life and Thought in Eastern Europe. New York: 1976. An abridged version of Wengeroff's Memoirs, translated by Henny Wenkart, appeared under the title, Rememberings [Wengeroff, Pauline. Rememberings: The World of a Russian-Jewish Woman in the Nineteenth Century. Bethesda: University Press of Maryland, 2000. An unabridged translation with an extensive Introduction and Notes was published by Shulamit S. Magnus in 2010 and 2014. Magnus published a biography of Wengeroff and of her book, focusing on how the memoirs came to be