do not know why I did not walk on my head. If my most mortal enemy had crossed my path, I should have said to him, To-morrow we will kill each other, but to-night I will cordially cover you with kisses. Tu es beau, tu es charmant! Tu es l'objet de ma flamme je t'adore, ma belle! these were the words my lips repeated instinctively a hundred times; and I pressed everybody's hand, and I took off my hat gracefully to everybody, and all the men returned my civilities. Only one German youth played the boor, and railed against what he called my aping the manners of the foreign Babylon; and growled out in his old Teutonic, beer-drinking bass voice, 'At a cherman masquerade, a Cherman should speak Cherman.' Oh German youth! how thy words strike me as not only silly, but almost blasphemous at such moments, when my soul lovingly embraces the entire universe, when I would fain joyfully embrace Russians and Turks, and throw myself in tears on the breast of my brother the enslaved African!"

The doors of the most delightful, intellectual society of Germany were opened to the handsome young poet, who is described in a contemporary sketch as "beardless, blonde and pale, without any prominent feature in his face, but of so peculiar a stamp that he attracted the attention at once, and was not readily forgotten."

The daughter of Elise von Hohenhausen, the translator of Byron, has given us a charming sketch of her mother's Thursday evening receptions, which Heine regularly attended, and where he read aloud the unpublished manuscripts of his Lyrical Intermezzo, and his tragidies, Almansor and Ratcliffe. "He was obliged to submit," writes Mlle. von Hohenhausen, "to many a harsh criticism, to much severe censure; above all, he was subjected to a great deal of chaffing about his poetic sentimentality, which a few years later awakened so warm a response in the hearts of German youth. The poem, ending, Zu deinen süssen Füssen ('At thy sweet feet'), met with such laughing opposition, that he omitted it from the published edition. Opinions of his talents were various; a small minority had any suspicion of his future undisputed poetical fame. Elise von Hohenhausen, who gave him the name of the German Byron, met with many contradictions. This recognition, however, assured her an imperishable gratitude on Heine's part."

Not only his social and intellectual faculties found abundant stimulus in this bracing atmosphere, but his moral convictions were directed and strengthened by the philosophy and personal influence of Hegel, and his sympathies with his own race were aroused to enthusiastic activity by the intelligent Jews who were at that time laboring in Berlin for the advancement of their oppressed brethren. In 1819 had been formed the "Society for the Culture and Improvement of the Jews," which, though centered in Berlin, counted members all over Prussia, as well as in Vienna, Copenhagen, and New York. Heine joined it in 1822, and became one of its most influential members. In the educational establishment of the Verein, he gave for several months three hours of historical instruction a week. He frankly confessed that he, the "born enemy of all positive religions," was no enthusiast for the Hebrew faith, but he was none the less eager to proclaim himself an enthusiast for the rights of the Jews and their civil equality.

During his brief visit to Frankfort, he had had personal experience of the degrading conditions to which his people were subjected.

The contrast between his choice of residence for twenty-five years in Paris, and the tenacity with which Goethe clung to his home, is not as strongly marked as the contrast between the relative positions in Frankfort of these two men. Goethe, the grandson of the honored chief-magistrate, surrounded in his cheerful burgher-life, as Carlyle says, by "kind plenty, secure affection, manifold excitement and instruction," might well cherish golden memories of his native city. For him, the gloomy Judengasse, which he occasionally passed, where "squalid, painful Hebrews were banished to scour old clothes," was but a dark spot that only heightened the prevailing brightness of the picture. But to this wretched by-way was relegated that other beauty-enamored, artist-soul, Heine, when he dared set foot in the imperial Free Town. Here must he be locked in like a wild beast, with his miserable brethren every Sunday afternoon. And if the restrictions were a little less barbarous in other parts of Germany, yet how shall we characterize a national policy which closed to such a man as Heine every career that could give free play to his genius, and offered him the choice between money changing and medicine?

It was not till he had exhausted every means of endeavoring to secure a remission of the humiliating decree that he consented to the public act of apostasy, and was baptized in the summer of 1825 in the Lutheran parsonage of Heiligenstadt with the name of Johann Christian Heinrich. During the period of his earnest labors for Judaism, he had buried himself with fervid zeal in the lore of his race, and had conceived the idea of a prose-legend, the Rabbi of Bacharach, illustrating the persecutions of his people during the middle ages. Accounts vary as to the fate of this work; some affirm that the manuscript was destroyed in a fire at Hamburg, and others that the three chapters which the world possesses are all that were ever completed. Heine, one of the most subjective of poets, treats this theme in a purely objective manner. He does not allow himself a word of comment, much less of condemnation concerning the outrages he depicts. He paints the scene as an artist, not as the passionate fellow-sufferer and avenger that he is. But what subtle eloquence lurks in that restrained cry of horror and indignation which never breaks forth, and yet which we feel through every line, gathering itself up like thunder on the horizon for a terrific outbreak at the end!

Would that we could hear the explosion burst at last! We long for it throughout as the climax and the necessary result of the lowering electric influences of the story, and we lay aside the never-to-be completed fragment with the oppression of a nightmare. But a note of such tremendous power as Heine had struck in this romance, required for its prolonged sustention a singleness of purpose and an exaltation of belief in its efficacy and truth, which he no longer possessed after his renunciation of Judaism. He was no longer at one with himself, for no sooner was the irrevocable step taken than it was bitterly repented, not as a recantation of his principles—for as such, no one who follows the development of his mind can regard it,—but as an unworthy concession to tyrannic injustice. How sensitive he remained in respect to the whole question is proved most conspicuously by his refraining on all occasions from signing his Christian name, Heinrich. Even his works he caused to appear under the name of H. Heine, and was once extremely angry with his publisher for allowing by mistake the full name to be printed.

The collection of poems in prose and verse known as the Reisebilder, embraced several years of Heine's literary activity, and represent widely-varying phases of his intellectual development. We need only turn to the volumes themselves to guess how bitter an experience must have filled the gap between the buoyant stream of sunny inspiration that ripples through the Harz-Reise, and the fierce spirit of vindictive malice which prompted Heine, six years later, to conclude his third and last volume