151.
How Rhythm Beautifies.—Rhythm casts a veil over reality; it causes various artificialities of speech and obscurities of thought; by the shadow it throws upon thought it sometimes conceals it, and sometimes brings it into prominence. As shadow is necessary to beauty, so the "dull" is necessary to lucidity. Art makes the aspect of life endurable by throwing lover it the veil of obscure thought.
152.
The Art of the Ugly Soul.—Art is confined within too narrow limits if it be required that only the orderly, respectable, well-behaved soul should be allowed to express itself therein. As in the plastic arts, so also in music and poetry: there is an art of the ugly soul side by side with the art of the beautiful soul; and the mightiest effects of art, the crushing of souls, moving of stones and humanising of beasts, have perhaps been best achieved precisely by that art.
153.
Art Makes Heavy the Heart of the Thinker.—How strong metaphysical need is and how difficult nature renders our departure from it may be seen from the fact that even in the free spirit, when he has cast off everything metaphysical, the loftiest effects of art can easily produce a resounding of the long silent, even broken, metaphysical string,—it may be, for instance, that at a passage in Beethoven's Ninth Symphony he feels himself floating above the earth in a starry dome with the dream of immortality in his heart; all the stars seem to shine round him, and the earth to sink farther and farther away.—If he becomes conscious of this state, he feels a deep pain at his heart, and sighs for the man who will lead back to him his lost darling, be it called religion or metaphysics. In such moments his intellectual character is put to the test.
154.
Playing With Life.—The lightness and frivolity of the Homeric imagination was necessary to calm and occasionally to raise the immoderately passionate temperament and acute intellect of the Greeks. If their intellect speaks, how harsh and cruel does life then appear! They do not deceive themselves, but they intentionally weave lies round life. Simonides advised his countrymen to look upon life as a game; earnestness was too well-known to them as pain (the gods so gladly hear the misery of mankind made the theme of song), and they knew that through art alone misery might be turned into pleasure. As a punishment for this insight, however, they were so plagued with the love of romancing that it was difficult for them in everyday life to keep themselves free from falsehood and deceit; for all poetic nations have such a love of falsehood, and yet are innocent withal. Probably this occasionally drove the neighbouring nations to desperation.
155.
The Belief in Inspiration.—It is to the interest of the artist that there should be a belief in sudden suggestions, so-called inspirations; as if the idea of a work of art, of poetry, the fundamental thought of a philosophy shone down from heaven like a ray of grace. In reality the imagination of the good artist or thinker constantly produces good, mediocre, and bad, but his judgment, most clear and practised, rejects and chooses and joins together, just as we now learn from Beethoven's notebooks that he gradually composed the most beautiful melodies, and in a manner selected them, from many different attempts. He who makes less severe distinctions, and willingly abandons himself to imitative memories, may under certain circumstances become a great improvisatore; but artistic improvisation ranks low in comparison with serious and laboriously chosen artistic thoughts. All great men were great workers, unwearied not only in invention but also in rejection, reviewing, transforming, and arranging.