This inspiration is immediate; it emanates from the first principle of all intelligence, in the same manner, to use the comparison of Plato, that the magnetic force which animates the loadstone, emanates from its cause. It is profoundly hidden from our eyes: it is this which fires the genius of a theosophist such as Thoth, Orpheus, and Zoroaster; the genius of a theocrat, such as Krishna, Moses, or Mohammed; the genius of a philosopher, such as Kong-Tse, Pythagoras, or Socrates; the genius of a poet, such as Homer or Valmiki; and of a triumphant hero, such as Cyrus, Alexander, or Napoleon.
Those who follow in the footprints of these primordial men, who allow themselves to be impressed by their genius, receive what I call the second inspiration. They can still be great men; for those who assist them are very great; they can also communicate the inspiration, for it acts in them with an exuberant force. Let us confine ourselves to the poetic inspiration and listen to the voice of Plato:
The Muse inspires the poets directly, and these, communicating
to others their enthusiasm, form a chain of inspired men. It
is by means of this chain that the Divinity attracts the souls
of men, and moves them at his pleasure, causing his virtue to
pass from link to link, from the first inspired poet to the last
of his readers or his rhapsodists.[1]
It is by means of this magnetic chain that one can, in
another sphere of movement, explain this truth so well
known, that great kings make great men; it is also in this
manner that one can understand how a monarch, called to
found a vast empire, makes his will penetrate all hearts,
take possession of all souls, and propagating his valour more
and more, electrify his army and fill it with a multitude of
heroes.
Homer received therefore a first inspiration; he was created to become the poetic motive of Europe, the principle
- ↑ Plat., ut suprà.
