HEINRICH HEINE - Repositories
HEINRICH HEINE - Repositories HEINRICH HEINE - Repositories
Heinrich Heine very tempest \\hich brought down the pride of German States almost to a level M ith the dependence and insignificance of his own race." * A reaction no less typicalh' English was voiced bv the North British Review of A lav, 1860. Heine's Judaism wis not held to be a blemish. His origin ^^'as not viewed as a cause for disparagement. He was rather attacked for relinquishing his ancient faith, especially since he did not embrace the Christianity he supposedly professed w'lxh any sincerity. He was deemed unworthy even of the epithet "the Juhan of poetry," \\'hich was once hurled at him, because the imperial Roman apostate had a belief of some kind — even his persecution of the Christians was undertaken in the interest of a resumed paganism. The German poet, however, was wholly without a rehgion. His English counterpart was the young atheist Shelley. Yet, for Shelley, who remained a boy all his life, there might be some excuse. But for Heine, wide-aw ake in all matters, over-sophisticated and far too mature, there was no excuse. His poetry was saturated with blasphemy. \\\\2t a contrast between him and his countryman and contemporary David Mendel, who, under the name of Augustus Neander, had distin- [108]
The Wandering Jew guished himself as a pillar of Christianity: "Neander abandoned Judaism to devote himself to the service of Evangelical Protestantism, with genius ever fresh, and learning never pedantic, to cause a new era in the study of the history of the Church, and to be carried to his grave amid the tears of thousands, and the lasting regret of all good men in Europe and America. Heine relinquished the Israehte faith apparently to get a freer opportunity to assail all creeds alike, and to win the questionable reputation of a German Voltaire, with weaker health, and a career cut far sooner short than that of his French prototype." ^ The mistaken notion of many Heine-critics that he was the offspring of a Jewish father and a Christian mother was continually offered as an explanation for his unhealthy approach to moral and religious problems. This legend of his origin was brought to England in 1835. George Ehot, who had access to reliable sources at Berlin, still accepted this unsound theory in 1856. Eraser's Magazine explained, as late as 1866, that Heine was brought up in the Jewish religion of his father but was profoundly influenced by his Christian mother. As a consequence, the foundation was laid in his [109]
- Page 552 and 553: Heinrich Heine impose their legend
- Page 554 and 555: Heinrich Heine ligned poet. Further
- Page 556 and 557: Heinrich Heine smile on human tears
- Page 558 and 559: Heinrich Heine ties, his failings c
- Page 560 and 561: Heinrich Heine through five edition
- Page 562 and 563: Heinrich Heine that helped him to f
- Page 564 and 565: Heinrich Heine the most famous of t
- Page 566 and 567: Heinrich Heine Dante, radiant Shake
- Page 568 and 569: Heinrich Heine Deep have embreathed
- Page 570 and 571: Heinrich Heine and continuator of t
- Page 572 and 573: Heinrich Heine there was in all Hei
- Page 574 and 575: Heinrich Heine mately alhed with su
- Page 576 and 577: CHAPTER IV HELLENIST AND CULTURAL P
- Page 578 and 579: Heinrich Heine the Hellenism of Hei
- Page 580 and 581: Heiruich Heine wines, if I myself,
- Page 582 and 583: Heinrich Heine offered as a substit
- Page 584 and 585: Heinrich Heine And groweth wan and
- Page 586 and 587: Heinrich Heine while doing justice
- Page 588 and 589: Heinrich Heine him, as it had been
- Page 590 and 591: Heinrich Heine fore it, seeing that
- Page 592 and 593: Heinrich Heine intense and luminous
- Page 594 and 595: Heinrich Heine The nostalgia of the
- Page 596 and 597: Heinrich Heine tion of his Hebraic
- Page 598 and 599: Heinrich Heine lish co-religionists
- Page 600 and 601: Heinrich Heine 1841, was Heine used
- Page 604 and 605: Heinrich Heine character for that r
- Page 606 and 607: Heinrich Heine and paid but httle a
- Page 608 and 609: Heinrich Heine people by turns, the
- Page 610 and 611: Heinrich Heine strange mixture of r
- Page 612 and 613: Heinrich Heine 1884 concerning her
- Page 614 and 615: Heinrich Heine ZangwiU's essay had
- Page 616 and 617: Heinrich Heine then it was not surp
- Page 618 and 619: Heinrich Heine ments was Jewish hat
- Page 620 and 621: Heinrich Heine roots was indeed mor
- Page 622 and 623: Heinrich Heine by Lord Houghton and
- Page 624 and 625: Heinrich Heine this book, Ellis fou
- Page 626 and 627: Heinrich Heine view of September, 1
- Page 628 and 629: Heinrich Heine racial hatreds as a
- Page 630 and 631: Heinrich Heine eve of the First Wor
- Page 632 and 633: Heinrich Heine 8, 1888, wrote that
- Page 634 and 635: Heinrich Heine upon the imagination
- Page 636 and 637: Heinrich Heine Were all you had, pa
- Page 638 and 639: Heinrich Heine gems of the Book of
- Page 640 and 641: Heinrich Heine is Wordsworth's,' I
- Page 642 and 643: Heinrich Heine under the pseudonym
- Page 644 and 645: Heinrich Heine poetry, preferred to
- Page 646 and 647: Heinrich Heine sure I had done one
- Page 648 and 649: Heinrich Heine of a Teutonic return
- Page 650 and 651: Heinrich Heine mently was the offic
The Wandering Jew<br />
guished himself as a pillar of Christianity: "Neander<br />
abandoned Judaism to devote himself to the service<br />
of Evangelical Protestantism, with genius ever<br />
fresh, and learning never pedantic, to cause a new<br />
era in the study of the history of the Church, and<br />
to be carried to his grave amid the tears of thousands,<br />
and the lasting regret of all good men in<br />
Europe and America. Heine relinquished the Israehte<br />
faith apparently to get a freer opportunity<br />
to assail all creeds alike, and to win the questionable<br />
reputation of a German Voltaire, with weaker<br />
health, and a career cut far sooner short than that<br />
of his French prototype." ^<br />
The mistaken notion of many Heine-critics that<br />
he was the offspring of a Jewish father and a Christian<br />
mother was continually offered as an explanation<br />
for his unhealthy approach to moral and religious<br />
problems. This legend of his origin was<br />
brought to England in 1835. George Ehot, who<br />
had access to reliable sources at Berlin, still accepted<br />
this unsound theory in 1856. Eraser's Magazine<br />
explained, as late as 1866, that Heine was<br />
brought up in the Jewish religion of his father but<br />
was profoundly influenced by his Christian mother.<br />
As a consequence, the foundation was laid in his<br />
[109]