This entry into the city which he had called the New Jerusalem was an important epoch in Heine’s life. He was thirty-one years of age, still youthful, and eager to receive new impressions; he was apparently in robust health, notwithstanding constant headaches; Gautier describes him as in appearance a sort of German Apollo. He was still developing, as he continued to develop, even up to the end; the ethereal loveliness of the early poems vanished, it is true, but only to give place to a closer grasp of reality, a larger laughter, a keener cry of pain. He was now heartily welcomed by the extraordinarily brilliant group then living and working in Paris, including Victor Hugo, George Sand, Balzac, Michelet, Alfred de Musset, Gautier, Chopin, Louis Blanc, Dumas, Sainte-Beuve, Quinet, Berlioz, and he entered with eager delight into their manifold activities. For a time also he attached himself rather closely to the school of Saint-Simon, then headed by Enfantin; he was especially attracted by their religion of humanity, which seemed the realization of his own dreams. Heine’s book on “Religion and Philosophy in Germany” was written at Enfantin’s suggestion, and the first edition dedicated to him; Enfantin’s name was, he said, a sort of Shibboleth, indicating the most advanced party in the “liberation war of humanity.” In 1855 he withdrew the dedication; it had become an anachronism; Enfantin was no longer ransacking the world in search of _la femme libre_; the martyrs of yesterday no longer bore a cross--unless it were, he added characteristically, the cross of the Legion of Honour. A few years after his arrival in Paris Heine entered on a relationship which occupied a large place in his life. Mathilde Mirat, a lively grisette of sixteen, was the illegitimate daughter of a man of wealth and position in the provinces, and she had come up from Normandy to serve in her aunt’s shoe-shop. Heine often passed this shop, and an acquaintance, at first carried on silently through the shop-window, gradually ripened into a more intimate relationship. Mathilde could neither read nor write; it was decided that she should go to school for a time; after that they established a little common household, one of those _ménages parisiens_, recognized as almost legitimate, for which Heine had always had a warm admiration, because, as he said, he meant by “marriage” something quite other than the legal coupling effected by parsons and bankers. As in the case of Goethe, it was not until some years later that he went through the religious ceremony, as a preliminary to a duel in which he had become involved by his remarks on Börne’s friend, Madame Strauss; he wished to give Mathilde an assured position in case of his death. After the ceremony at St. Sulpice he invited to dinner all those of his friends who had contracted similar relations, in order that they might be influenced by his example. That they were so influenced is not recorded.