Maxims and Reflections Part 20

449

Poetical talent is given to peasant as well as to knight; all that is required is that each shall grasp his position and treat it worthily.

450

An historic sense means a sense so cultured that, in valuing the deserts and merits of its own time, it takes account also of the past.

451

The best that history gives us is the enthusiasm it arouses.

452

The historian's duty is twofold: first towards himself, then towards his readers. As regards himself, he must carefully examine into the things that could have happened; and, for the reader's sake, he must determine what actually did happen. His action towards himself is a matter between himself and his colleagues; but the public must not see into the secret that there is little in history which can be said to be positively determined.

453

The historian's duty is to separate the true from the false, the certain from the uncertain, and the doubtful from that which cannot be accepted.

454

It is seldom that any one of great age becomes historical to himself, and finds his contemporaries become historical to him, so that he neither cares nor is able to argue with any one.

455

On a closer examination of the matter, it will be found that the historian does not easily grasp history as something historical. In whatever age he may live, the historian always writes as though he himself had been present at the time of which he treats, instead of simply narrating the facts and movements of that time. Even the mere chronicler only points more or less to his own limitations, or the peculiarities of his town or monastery or age.

456

We really learn only from those books which we cannot criticise. The author of a book which we could criticise would have to learn from us.

457

That is the reason why the Bible will never lose its power; because, as long as the world lasts, no one can stand up and say: I grasp it as a whole and understand all the parts of it. But we say humbly: as a whole it is worthy of respect, and in all its parts it is applicable.

458

There is and will be much discussion as to the use and harm of circulating the Bible. One thing is clear to me: mischief will result, as heretofore, by using it phantastically as a system of dogma; benefit, as heretofore, by a loving acceptance of its teachings.

459

I am convinced that the Bible will always be more beautiful the more it is understood; the more, that is, we see and observe that every word which we take in a general sense and apply specially to ourselves, had, under certain circ.u.mstances of time and place, a peculiar, special, and directly individual reference.

460

The incurable evil of religious controversy is that while one party wants to connect the highest interest of humanity with fables and phrases, the other tries to rest it on things that satisfy no one.

461

If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature.

462

The cla.s.sical is health; and the romantic, disease.

463

Ovid remained cla.s.sical even in exile: it is not in himself that he sees misfortune, but in his banishment from the metropolis of the world.

464

The romantic is already fallen into its own abysm. It is hard to imagine anything more degraded than the worst of the new productions.

465

Bodies which rot while they are still alive, and are edified by the detailed contemplation of their own decay; dead men who remain in the world for the ruin of others, and feed their death on the living,--to this have come our makers of literature.

When the same thing happened in antiquity, it was only as a strange token of some rare disease; but with the moderns the disease has become endemic and epidemic.

466

Literature decays only as men become more and more corrupt.

467

What a day it is when we must envy the men in their graves!

468

The things that are true, good, excellent, are simple and always alike, whatever their appearance may be. But the error that we blame is extremely manifold and varying; it is in conflict not only with the good and the true, but also with itself; it is self-contradictory. Thus it is that the words of blame in our literature must necessarily outnumber the words of praise.

469

The Greeks, whose poetry and rhetoric was of a simple and positive character, express approval more often than disapproval. With the Latin writers it is the contrary; and the more poetry and the arts of speech decay, the more will blame swell and praise shrink.

470

'What are tragedies but the versified pa.s.sions of people who make Heaven knows what out of the external world?'

471

There are certain empirical enthusiasts who are quite right in showing their enthusiasm over new productions that are good; but they are as ecstatic as if there were no other good work in the world at all.

472

In _Sakontala_ the poet appears in his highest function. As the representative of the most natural condition of things, the finest mode of life, the purest moral endeavour, the worthiest majesty, and the most solemn worship, he ventures on common and ridiculous contrasts.

473