READING HEINRICH HEINE

Notes to pages 211–223 285
his abandonment of Hegelian philosophy and in the course of his religious
(re)turn. Cook ingeniously reads the poem with post-colonial theory and
alongside Freud’s Moses and Monotheism.
10 See above p. 130. (As Cook notes, p. 307,Heine also expressed great satisfaction
with the poem, HSA XIII, 112.) Joachim Bark has noted other connections with
the earlier comic epic in ‘Die Muse als Krankenwärterin’, his ‘Nachwort’ to
Heinrich Heine, Romanzero, (Munich: Goldmann, 1988), pp. 260–1. Igivea
fuller account of structural and thematic parallels between the poems as well
as in the similarity of their genesis in ‘The State of the Art: Heine’s Atta Troll
and “Jehuda ben Halevy”’, Oxford German Studies 33 (Special Number for T. J.
Reed) (2004), pp. 177–94.
11 See Briegleb, Opfer Heine?,pp.98–9, 255–6.
12 For afuller, and different, account of the role of Minnesang as a false and
abstract idealism in contrast to Halevi’s preservation of a primitive Jewish
ethical tradition, see Cook, By the Rivers of Babylon,pp.325–7.
13 Wolfgang Preisendanz discusses memory and self-representation in the poem
in ‘Memoria als Dimension lyrischer Selbstrepäsentation in “Jehuda ben
Halevy”’, in Memoria: Vergessen und Erinnern (Poetik und Hermeneutik
XV), ed. Anselm Haverkamp and Renate Lachmann (Munich: Fink, 1993),
pp. 338–58
14 Karlheinz Fingerhut briefly draws attention to this pattern in ‘Spanische
Spiegel: Heinrich Heines Verwendung spanischer Geschichte und Literatur
zur Selbstreflexion des Juden und des Dichters’, Heine Jahrbuch 31 (1992),
pp. 106–36; here p. 128: ‘The treasures of the ancient and feudal worlds
are thus transformed, just like poetry itself, into the commodities of the
bourgeoisie’.
15 Bark (ed.), Romanzero,p.412n., cites Jonas Fränkel’s commentary from Walzel’s
edition: ‘The historian’s precipitate assurance that the unhappy suitor could
not have travelled far provoked Heine to make him wander quite precisely to
the remotest parts and richly to embroider his experiences.’
16 Cook gives a brilliant account of the failed assimilation of the schlemiel in
German as a focus for Heine’s resistance to dominant and oppressive Leitkulturen
(mainstream cultures). See By the Rivers of Babylon, pp.332–9.
17 Hans Kaufmann recognizes the problem without acknowledging its structural
force in ‘Heinrich Heine. Poesie, Vaterland und Menschheit’, in Heinrich
Heine: Werke und Briefe, ed. Hans Kaufmann, 10 vols. (Berlin and Weimar:
Aufbau, 1980), vol. X, p. 143.
18 See Sammons, AModern Biography,pp.278–85.
19 SeeSammons, Heinrich Heine (Sammlung Metzler 261), p. 126;Edda Ziegler,
Julius Campe – Der Verleger Heinrich Heines (Hamburg: Hoffmann und Campe,
1976), pp. 202–3.
20 See Bark, ‘Die Muse als Krankenwärterin’, p. 237.
21 On this logic of proliferation, see Luciano Zagari ‘“Das ausgesprochene Wort ist
ohne Scham”. Der späte Heine und die Auflösung der dichterischen Sprache’,
in Zu Heinrich Heine, ed. Zagari and Paolo Chiarini (Stuttgart: Klett, 1981)