A 3111,1 CORNELL UNIVERSITY^ LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1 89 1 BY HENRY WILLIAMS SAGE Cornell University Library PT 2316.A3U61 Poems of Heinrich Heine 3 1924 026 210 405 DATE DUE APfH^i ffaftmp?- „ [ , ^BE$&2J&is3?% f&sfez- * j\ffH* iT*^ CAVLORD PBINTEQ INU.S », The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924026210405 HEINRICH HEINE POEMS OF HEINRICH HEINE THREE HUNDRED AND TWENTY-FIVE POEMS SELECTED AND TRANSLATED BY LOUIS UNTERMEYER NEW YORK HENRY HOLT AND COMPANY 1917 A-3-JifOifi.l COPVRIOHT, 1917 BY HENRY HOLT AND COMPANY Published March, 1917 THE QUINN £ BOOEN CO. PRESS RAHWAY, N. J. V, THESE TRANSLATIONS ARE GRATEFULLY DEDICATED TO HERMAN EPSTEIN TEACHER AND FRIEND PREFACE In his " Life of Heinrich Heine " (one of the hasty but surprisingly excellent pot-boilers written before his alter ego, Fiona MacLeod, became a cult), William Sharp points out what he considers Heine's " funda- mental and puzzling complexities." Among other and less significant things, he recog- nizes him as a romanticist and the chief foe of Romanticism; a true poet and a born journalist; an historian without method, a philosopher without a real philosophy; a free liver and yet loyal to his wife and reverent of his mother; the most tender of Teutonic poets and the most brutally cynical ; a Ger- man, yet the bitterest scourge of Germany ; an intense admirer of Sterne, a lover of Shakespeare, a com- mender of the poets of England, and a hater of the nation and everything English; a cynic who laughed at sentiment, and a sentimentalist in spite of all things — impatient and irritable in health, of heroic endur- ance in ills more terrible than ever fell to the lot of a poet. . . . Some time before this, even before the death of Heine, Gerard de Nerval had written : " It is no idle paradox to say that Heine is both hard and soft, cruel and tender, naif and sophisticated, skeptical and credulous, lyrical and prosaic, impassioned and re- served—an ancient and a modern." . . . But neither Nerval nor Sharp made anything but a perfunctory and half -perplexed attempt to explain this amazing VI Preface discovery of contradictions. Sharp, in particular, wound up his book with a rapt appreciation, ending in a flourish of rhetorical trumpets, and concluded the matter. But it needs something more than a list of antitheses to understand this restless genius, a confusing figure who has been paired with such names as Catullus, Aristophanes, Burns, Rabelais, Cervantes, Voltaire, Swift, Villon — in fact to every writer who is known as a master of either simplicity or irony. It needs a close and interpretive reading of his " Book of Songs " ; it needs a general knowledge of the politically experimental and altogether chaotic times of which he was so fiery a product ; and it needs, first and last, the constant reminder that Heine was a sensitive Jew, born in a savagely anti-semitic country that taught him, even as a child, that " Jew " and " pariah " were synonymous terms. The traditions and tyrannies that weighed down on all the German people of his day were slight compared to the oppressions imposed upon the Jews. The demands upon them, the petty persecu- tions, the rigorous orders and taboos would form an incredible list. Let these few facts suffice : In Frank- fort, when Heine was a boy, no Jew might enter a park or pleasure resort ; no Jew might leave his ghetto after four o'clock on a Sunday afternoon ; and only twenty- four Jews were allowed to marry in one year. In such an atmosphere Heine received his heritage of hate and his baptism of fire. A great deal of literary nonsense and general con- fusion has resulted because so many of Heine's critics and biographers have taken him at his own valuation. Heine was never, as he so often and fondly thought Preface vii himself, a Greek. He was not that fictional creature, an Hellenic Jew. Nor was he, except in a geographical sense, a French or a German Jew. He was, in spite of the seemingly absurd redundancy, a Jewish Jew. In a crude generality, one might say that the Greek ideal was decorative, the Jewish ideal was social. The Greeks were glad to create work that brought happi- ness to the creator; they produced, in the best sense, ' Art for Art's sake.' The Jews were never satisfied with so exclusive and aristocratic an aim; their motto (if they ever had one) might have been ' Art for Life's sake ' ; for, from the first prophet-priests who com- piled the Books of Moses to the obscure rhapsodist who wrote the Psalms, the vision was always a democratic one. These Jews identified themselves with their songs ; their confident egoism as message-brihgers lifted them above their preoccupations as artists; and when they exalted God they were celebrating what was godlike and powerful in men. Before the Jews would ac- knowledge Beauty, it would have to stand shoulder to shoulder with them, work among them, drink, sweat, suffer and become part of their daily desires and dreams ; to them it could never be merely its own ex- cuse for being. The hotly humanist element in Heine stood out constantly against the deliberate, unimpas- sioned and cool reserve of the classicist. The Jews, as he himself so frequently pointed out, are an inherently insurgent, stubborn and uncomfort- able race; a people whose temperament is almost di- rectly opposed to the overrefined consciousness and Olympian serenity of the Greeks. And Heine was even more ' insurgent, stubborn and uncomfortable ' than the most typical of his race. Heine imagined he was ' a joyous Hellene ' because viii Preface he recaptured something of that strange mixture of aestheticism and Homeric splendor ; because he sang, in a worldly and mechanistic age, of Aphrodite, nightin- gales and a defiant paganism ; because he addressed his literary prayers to Apollo rather than to Jehovah or to ' the melancholy Nazarene.' These things, of course, made him no more truly Greek than the putting on of a toga would have made him a Roman. Compare, for instance, his familiar, rude and altogether human man- ner of treating the deities (in "The North Sea") with the way they are treated by a truly Hellenic poet like Landor. And every chapter in his score of prose volumes, every page of his careless and often banter- ing letters, every line of his direct and intimate poetry, shows him for what he was: the unusually emotional and quick-tempered Oriental: the true Semite, never so sensitive as when he covers his hurt with a cynical shrug or a coarse witticism ; his rudest jests being often the twisted laugh of a man in agony. The man Heine (if one can consider him for a mo- ment without regard to his race or his gifts) recovered from his early love-affair with his fickle cousin in Hamburg. Heine, the Jew (aggravated possibly by Heine, the poet) never did. On the contrary, he dwelt on the theme and magnified it until it not only colored but dominated all his poetry. Not once, but a hundred times (and with surprisingly few variations) does he tell the story of the faithless and calculating girl who married not for love but for money. He becomes bit- ter with each thought of it ; all the Jew in him leaps up in anger and ironic pathos whenever he thinks of what, to any one else, would have seemed no more than a youthful betrayal. In what is undoubtedly the key- Preface ix note to this self-inflicted torture, He turns to answer the woman, and, incidentally, the world. " Vergiftet sind meine Lieder? " he expostulates : — " My songs, they say, are poisoned. How else, love, could it be ? Thou hast, with deadly magic, Poured poison into me. " My songs, they say, are poisoned. How else, then, could it be? I carry a thousand serpents And, love, among them — thee ! " And he is characteristically the Jew, not alone in his overheated hatred but in his equally hot and luxuriant desires; his voluptuous love of the color and flavor of things, his feverish imagination (a source of sharp- est pain as much as of intense delight), his confident egoism — all of which is as pronounced in the Jew to-day as it is loudly proclaimed in the Old Testament. At one time he writes, " The history of the Jews is tragical ; and yet if one were to write about this tragedy he would be laughed at. This is the most tragic of all." And, at another time, he is gaily asserting the Jews' ancient and unconquerable superiority. He hails, with an almost personal pride, the superiority of a race that watches its proud contemporaries with the same ironic mixture of terror and toleration that it watched the once proud kingdoms of antiquity; knowing them all to be, like the vanished Egyptians, Persians, Romans, tyrannical — and transient. It is this hand-in-hand- with-God attitude that is behind Heine. It is the old x Preface confidence that makes him, even in this slight and little- known poem, express the spirit of a race: " What ! Think you that my flashes show me Only in lightnings to excel ? Believe me, friends, you do not know me, For I can thunder quite as well. . . . " Oaks shall be rent ; the Word shall shatter — Yea, on that fiery day, the Crown, Even the palace walls shall totter, And domes and spires come crashing down ! " " Germany," his greatest prose work, and " Pictures of Travel," his most popular, are full of the same mingling of scholarly poise and boyish impudence; the same abrupt shifting from intense passion to care- less, or, careful, mockery that is never absent from his poems. VTime and again he builds a structure of the deepest and most poignant emotions only to pull the foundation from under and let the whole thing come tumbling down with a flippant or ridiculous last line. Nor was this petulance a literary sham. Even on his deathbed, when an officious priest advised him to make his peace with God lest he die unforgiven, " I am not worried," Heine said, " Dieu me par dormer a; c'est son metier." It is the shrug that masks his agony, and one must Understand this shrug not as an affectation but as a symbol. It is with a shock of delayed recognition that we realize the bitter sharpness of so many of the verses, whose keen edge familiarity has dulled. " You have diamonds and pearls; you have all that men desire. And you have also the fairest of blue eyes — my love, Preface xi what else can you wish for? " Thus, innocently begins the famous " Du hast Diamanten und Perlen " — and we scarcely think of the poem's fierce undercurrent because we are hearing it for the thousandth time set to the genial measures of a gemuthliche folk-tune. And it is this very folk-song quality, the same spirit that ranks him with Burns, the unknown minstrels of Spain, and England's border balladists,that insures him his permanence as a poet. Things like " Die Lorelei," " Du bist wie eine Blume," " Lehri deine Wang' an meine Wang'," and a hundred other brief but over- whelming lyrics are immortal for their very obvious- ness. They seem to have nothing to do with litera- ture. One cannot trace their origin or find their beginnings in books. They seem an unconscious part of the world's .speech; as if they always were — born when the language was, with none of the labor of the artist or the file-marks of the craftsman about them. And this, possibly more than anything else, makes Heine's triumph the greater; for never were a poet's results more carefully planned. tFar from being for- tuitous, the slightest of his verses were subjected to the most minute and ceaseless changes; To attain that baffling and inevitable naturalness y -he would rewrite a quatrain as many as six or seven times, simplifying it with each new version. No poet ever hated more than he the commonplaces and accepted conventional-, ities of poetic formulae, the cliches and inversions, the archaisms and affectations that have no relation to any- thing but a stilted and aestheticized literature. He was in this like Herrick and Villon and Burns who, as Synge points out, used their daily speech and their own personal life as their material; and the verse Xll Preface written in this way was read "by strong men, and thieves, and deacons, not by little cliques only." "Don't prettify me!" Whitman said to Traubel, when told of his intended biography. Heine had no Boswell to admonish; he was his own commentator. And he saw to it that the world should have no shiny, smooth and dressed-up portrait of him; — in fact, he uglifiedjiimself. To give a complete picture of him- self as a man, he overemphasized his coarseness, dwelt too lovingly on his carnal vices ; but, with all his most democratic intentions, he found it difficult to reconcile himself to the world and impossible to reconcile the world to him. His highest ambition was to help build a greater and consolidated Germany — and his works were interdicted in his own country ! He counted his poetic gifts little beside his fervor for liberty. He wished to be remembered, not so much for his songs, which gave their deathless impetus to Franz, Jensen, Schubert, and particularly tol.Schumann (in whom they found not only their- greatest composer but their most creative interpreter), but for his struggles toward democracy. These struggles and his hatred of com- placent customs find expression in all his essays no less than his verses. He was as much disgusted with-cant_ and sjtalejormulse when he found them in politics as when he met them in poetry. As in the prolog to " The Harz Journey," he voices his contempt for the " laundered bosoms " and " polished salons," so in all his prose sketches, his reviews and even his letters, this contempt gathers and grows. He longed for the over- throw of smug respectability, for the end of autocracy in government no less than in art. " It must perish," he wrote, " it has been judged and condemned, the old Preface xiii social order — let it meet its due ! Let it be destroyed, the old world where cynicism flourished and where man was exploited by man. Let them be utterly de- stroyed, these whited sepulchers, where lies and injus- tice have had their dwelling place." This fire of en- thusiasm, sweeping through a wasted frame, almost burnt itself out. So fierce was its vigor that Heine often suffered the inevitable revulsion. Physically unfit to mingle with and enjoy crowds, Heine by turns distrusted, feared and scorned the mob. He looked on * a communal future ' with an apprehensive bewilder- ment and misunderstanding that even his satire could not disguise. A year before his death he wrote, " I can think only with anxiety and terror of the time when these dark iconoclasts will have gained power. With their horny hands they will heartlessly smash the marble statues of beauty so dear to my heart. They will destroy the fantastic toys and spangles of Art which the poet loved so much. They will cut down my grove of laurels and plant potatoes in their stead. They will tear from the soil of the social order the lilies that toil not nor spin. . . . The same fate will befall the roses, those idle brides of the nightingales; the nightingales, those useless singers, will be driven out — and alas, my ' Book of Songs ' will be used by the grocer to make the little paper bags in which he will wrap coffee or snuff for the old women of the future." But though the possible triumph of the proletariat "momentarily distressed him, Heine was al- ways the impassioned radical. ! Proud of being a poet, he was prouder of being a protagonist. "Poetry," he wrote in a triumphant sort of climax, " has always been to me a consecrated instrument, a divine play- thing, as it were. And if ye would honor me, lay a XIV Preface o/> sword rather than a wreath upon my coffin — for I was ever a fearless soldier in the war for the liberation of humanity." / And this poet, who helped bring a nation toward freedom, was born chained to his race, and could never escape from himself} The paradox of his life is the thing that helps to "clear all the foregoing carefully- assembled paradoxes. Matthew Arnold has expressed something of it in his "Heine's Grave": " The spirit of the world Beholding the absurdity of men — Their vaunts, their feats — let a sardonic smile For one short moment wander o'er his lips. That smile was Heine!" And what made that smile even more tragic was the fact that Heine recognized it. Never for a moment could he forget how sardonic it was. II. But one other fact must be borne in mind to under- stand Heine and his work — the fact of his sickness. The sharp turn of his utterance was not alone caused by a mental twinge, but by a physical twist. Occa- sionally, perhaps, the spirit of the outcast Jew ceased suffering. Not so his body. That was continually be- ing racked and tortured. " Many a time," he wrote to his friend Varnhagen von Ense, " especially when the pains shift about agonizingly in my spinal column, I am moved to doubt whether man is really a two-legged god, as the late Professor Hegel assured me five and twenty years ago in Berlin. When the harvest moon Preface xv was up last year, I had to take to my bed, and since then I have not risen from it ... I am no longer a divine biped ; I am no longer ' the great Heathen, num- ber 2 ' . . .1 am no longer a joyous though slightly corpulent Hellene, smiling gaily down on the melan- choly Nazarene. I am now only an etching of sorrow, an unhappy man — a poor, sick Jew." If Heine's ' spiteful and exaggerated bitterness ' still rouses any one's resentment, it should be remembered that besides what his doctors diagnosed as " consump- tion of the spinal marrow " he was afflicted with debts and enemies. Before he was fifty, he was half blind, lame, without the sense of taste or smell ; his lips were paralyzed, his ears were quick to catch any discordant sound (for years this sensitivity had to endure an amateur violinist's practicing) and he was desperately poor besides ; misunderstood, maligned, defrauded and deceived. 1