double meaning is not already contained in the opinion of Soulié!
Let us see. We believe that we can state that this reduction has not altogether destroyed Heine’s joke, but, on the contrary, it has left its essential element untouched. It reads as if Soulié were now saying, “Just see how the nineteenth century is worshipping the golden calf,” and as if Heine were retorting, “Oh, he is no longer a calf. He is already an ox.” And even in this reduced form it is still a witticism. However, another reduction of Heine’s words is not possible.
It is a pity that this excellent example contains such complicated technical conditions. And as it cannot aid us toward enlightenment we shall leave it to search for another in which we imagine we can perceive a relationship with the former one.
It is a “bath” joke treating of the dread which some Jews are said to have for bathing. We demand no patent of nobility for our examples nor do we make inquiries about their origin. The only qualifications we require are that they should make us laugh and serve our theoretical interest. It is to be remarked that both these demands are satisfied best by Jewish jokes.
Two Jews meet near a bathing establishment. “Have you taken a bath?” asked one. “How is
