[9] Where the moonlight glitters on the lofty cliff, there the magic-maiden sits, and gazes on the Rhine. She looks across the stream, looks up the stream and down; softly the boats glide past-look not on her, O youth! She sings so sweetly in your ear, she looks at you bewitchingly; she is the lovely Lore, and in her spells you're caught.
Now take Heine's world-famed poem, first a students' song, then a popular song, melting and thrilling with the tender harmony of melody and words. The direct imitation is unmistakable. The theme is the same, the metre is the same, even some of the rhymes are the same: "blitzet—sitzet;" instead of "an—gethan, Kahn—gethan." But what a difference! Feeling has been added. First the personal starting-point, the inexplicable melancholy of the narrator and his inability to banish the old legend from his thoughts, then the instantaneous, clear, definite picture of the landscape:
"Die Luft ist kühl, und es dunkelt,
Und ruhig fliesst der Rhein,
Der Gipfel des Berges funkelt
Im Abendsonnenschein.
Die schönste Jungfrau sitzet
Dort oben wunderbar,
Ihr gold'nes Geschmeide blitzet,
Sie kämmt ihr goldenes Haar."[10]
[10] The cool air darkens, and listen,
How softly flows the Rhine!
The mountain peaks still glisten
Where the evening sunbeams shine.
The fairest maid sits dreaming
In radiant beauty there.
Her gold and her jewels are gleaming,
She combeth her golden hair.
(E. LAZARUS.)
And something more has been added—that element of dæmonic passion which the earlier manipulators of the theme were unable to communicate to it. Heine here represents an elemental luring power, akin to that delineated with simpler means and more powerful effect by Goethe in Der Fischer. But Goethe, in conformity with his nature, describes a tranquil, enchanting ensnarement; Heine, in conformity with his, an instantaneous, irresistible, maddening bewitchment.
A still more profound insight into Heine's art, in the making, and into the manner in which his fancy deals with a theme, is perhaps to be gained by observing how he makes use of a subject which offers itself to him in prose.
In Henri Beyle's book, De l'amour, he evidently found the three following anecdotes, translated from the Arabic. 1. Sahid ben Agba one day asked an Arab: "Of what tribe art thou?" "Of that tribe," answered the Arabian, "in which men die when they love." "Then thou art of the tribe of Asra?" "Yea, verily, by the Lord of Kaaba!" "Whence comes it that ye love thus?" "Our women are beautiful, and our young men chaste." 2. A man once asked Arua ben Hezam of the tribe of Asra: "Is it true that ye love with a tenderness surpassing that of all other men?" "It is true," answered Arua. "Thirty young men of my tribe have I seen carried off by death, whose only sickness was that of love." 3. An Arab of the tribe Beni-Fazarat said one day to an Arab of the tribe Beni-Asra: "Ye think that to die of love is a sweet and noble death; whereas it is nought but weakness and foolishness." "Thou would'st not speak so," answered the other, "had'st thou seen the great dark, long-lashed eyes of our veiled women, seen their teeth gleam between their brown lips when they smile."
Here we have the origin of Heine's famous Der Asra: "Täglich ging die wunderschöne." He first paints the place for us—the garden with the fountain whose white waters flash; then he shows us the slave, standing there every day when the sultan's daughter comes to walk, paler every day; then he tells how the princess one evening closely questions the slave: "I would know thy name, thy race, thy family...":
"Und der Sklave sprach: 'ich heisse
Mohamet, ich bin aus Yemen
Und mein Stamm sind jene Asra,
Welche sterben, wenn sie lieben.'"[11]
[11] Spake the youthful slave, "My name is
Mahomet, I come from Yemen;
And by birth I am an Asra,
One who dieth when he loves."
(E. LAZARUS.)