„In dem Dome zu Corduva“: Zu Heines jüdisch-christlich-muslimisch geprägtem, zumal andalusischem, Sp anien-Bild
Heinrich Heine (born in Düsseldorf in 1797 – died in Paris in 1856) had not only many places of residence during his years in Germany, but he also made numerous journeys throughout Europe. Thus, during his time in France, he got to know the country substantially better and furthermore he would have...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
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| In: |
Zeitschrift für Religions- und Geistesgeschichte
Year: 2021, Volume: 73, Issue: 1, Pages: 21-38 |
| Standardized Subjects / Keyword chains: | B
Heine, Heinrich 1797-1856
/ Spain
/ Judaism
/ Islam
/ Christianity
/ Interfaith dialogue
|
| RelBib Classification: | AX Inter-religious relations BH Judaism BJ Islam CC Christianity and Non-Christian religion; Inter-religious relations KBH Iberian Peninsula |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Heinrich Heine (born in Düsseldorf in 1797 – died in Paris in 1856) had not only many places of residence during his years in Germany, but he also made numerous journeys throughout Europe. Thus, during his time in France, he got to know the country substantially better and furthermore he would have liked to undertake a detour to Spain. Since his student days, Spain was for him as a German Jew the epitome of a Jewish- Christian-Islamic symbiosis despite many differences and difficulties. He slipped into the role of the Moors to express his own outsider role within the German Christian majority society. Heine admired the great Jewish achievements and remained critical of Christian claims, although he had become a Protestant after being baptized at the end of his law studies. His tragedy Almansor ( 1823 ), poems from the Buch der Lieder ( 1827 ), texts in prose and epic poems from the Parisian years as well as in his literary bequest and above all the last collection of poems called Romanzero ( 1851 ) with their moving “Spanish” texts, namely the stories about Jews, Christians and Muslims, are the most important poetic evidences of religious coexistence and its problems . | ||
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