August 28. Saturday.
A great poet will write for his peers alone, and indite no line to an inferior. He will remember only that he saw truth and beauty from his position, and calmly expect the time when a vision as broad shall overlook the same field as freely.
Johnson can no more criticise Milton than the naked eye can criticise Herschel's map of the sun.
The art which only gilds the surface and demands merely a superficial polish, without reaching to the core, is but varnish and filigree.
But the work of genius is rough-hewn from the first, because it anticipates the lapse of time and has an ingrained polish, which still appears when fragments are broken off, an essential quality of its substance. Its beauty is its strength.
It breaks with a lustre, and splits in cubes and diamonds. Like the diamond, it has only to be cut to be polished, and its surface is a window to its interior splendors.
True verses are not counted on the poet's fingers, but on his heart-strings.
My life hath been the poem I would have writ,
But I could not both live and live to utter it.
True verses are not counted on the poet's fingers, but on his heart-strings.
My life hath been the poem I would have writ,
But I could not both live and live to utter it.
In the Hindoo scripture the idea of man is quite illimitable and sublime. There is nowhere a loftier conception of his destiny. He is at length lost in Brahma himself, "the divine male." Indeed, the distinction of races in this life is only the commencement of a series of degrees which ends in Brahma.
The veneration in which the Vedas are held is itself a remarkable fact. Their code embraced the whole moral life of the Hindoo, and in such a case there is no other truth than sincerity.
Truth is such by reference to the heart of man within, not to any standard without. There is no creed so false but faith can make it true.
In inquiring into the origin and genuineness of this scripture it is impossible to tell when the divine agency in its composition ceased, and the human began. "From fire, from air, and from the sun" was it "milked out."
There is no grander conception of creation anywhere. It is peaceful as a dream, and so is the annihilation of the world. It is such a beginning and ending as the morning and evening, for they had learned that God's methods are not violent. It was such an awakening as might have been heralded by the faint dreaming chirp of the crickets before the dawn.
The very indistinctness of its theogony implies a sublime truth. It does not allow the reader to rest in any supreme first cause, but directly hints of a supremer still which created the last. The creator is still behind, increate. The divinity is so fleeting that its attributes are never expressed.
H. D Thoreau, Journal, August 28, 1841
The poem I would have writ. See A Week on the Concord and Merrimack Rivers; also Walden (Solitude) ("By a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent. We are not wholly involved in Nature. I may be either the driftwood in the steam, or Indra in the sky looking down on it. I may be affected by a theatrical exhibition; on the other hand, I may not be affected by an actual event which appears to concern me much more. I only know myself as a human entity; the scene, so to speak, of thoughts and affections; and am sensible of a certain doubleness by which I can stand as remote from myself as from another. However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it, and that is no more I than it is you. When the play, it may be the tragedy, of life is over, the spectator goes his way. It was a kind of fiction, a work of the imagination only, so far as he was concerned. This doubleness may easily make us poor neighbors and friends sometimes.")
See also August 5, 1851 ("As the twilight deepens and the moonlight is more and more bright, I begin to distinguish myself, who I am and where. I become more collected and composed, and sensible of my own existence, as when a lamp is brought into a dark apartment. ... I am sobered by the moonlight. I bethink myself.”); August 17, 1851 ("How can that depth be fathomed where a man may see himself reflected?"); November 18, 1851 ("A man can hardly be said to be there if he knows that he is there, or to go there if he knows where he is going."); and August 8, 1852 ("I am sensible of a certain doubleness by which I can stand as remote from myself")
In inquiring into the origin and genuineness of this scripture it is impossible to tell when the divine agency in its composition ceased, and the human began. "From fire, from air, and from the sun" was it "milked out."
There is no grander conception of creation anywhere. It is peaceful as a dream, and so is the annihilation of the world. It is such a beginning and ending as the morning and evening, for they had learned that God's methods are not violent. It was such an awakening as might have been heralded by the faint dreaming chirp of the crickets before the dawn.
The very indistinctness of its theogony implies a sublime truth. It does not allow the reader to rest in any supreme first cause, but directly hints of a supremer still which created the last. The creator is still behind, increate. The divinity is so fleeting that its attributes are never expressed.
H. D Thoreau, Journal, August 28, 1841
The poem I would have writ. See A Week on the Concord and Merrimack Rivers; also Walden (Solitude) ("By a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent. We are not wholly involved in Nature. I may be either the driftwood in the steam, or Indra in the sky looking down on it. I may be affected by a theatrical exhibition; on the other hand, I may not be affected by an actual event which appears to concern me much more. I only know myself as a human entity; the scene, so to speak, of thoughts and affections; and am sensible of a certain doubleness by which I can stand as remote from myself as from another. However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it, and that is no more I than it is you. When the play, it may be the tragedy, of life is over, the spectator goes his way. It was a kind of fiction, a work of the imagination only, so far as he was concerned. This doubleness may easily make us poor neighbors and friends sometimes.")
See also August 5, 1851 ("As the twilight deepens and the moonlight is more and more bright, I begin to distinguish myself, who I am and where. I become more collected and composed, and sensible of my own existence, as when a lamp is brought into a dark apartment. ... I am sobered by the moonlight. I bethink myself.”); August 17, 1851 ("How can that depth be fathomed where a man may see himself reflected?"); November 18, 1851 ("A man can hardly be said to be there if he knows that he is there, or to go there if he knows where he is going."); and August 8, 1852 ("I am sensible of a certain doubleness by which I can stand as remote from myself")
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