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[1225]
As to the Daemoniacal, I know not that I can say to you anything more precise than you find from Goethe. There are no precise terms for such thoughts. The word instinctive indicates their existence. I intimated it in the little piece on the Drachenfels. It may be best understood, perhaps, by a symbol. As the sun shines from the serene heavens, dispelling noxious exhalations, and calling forth exquisite thoughts on the surface of earth in the shape of shrub or flower, so gnome-like works the fire within the hidden caverns and secret veins of earth, fashioning existences which have a longer share in time, perhaps, because they are not immortal in thought. Love, beauty, wisdom, goodness are intelligent, but this power moves only to seize its prey. It is not necessarily either malignant or the reverse, but it has no scope beyond demonstrating its existence. When conscious, self-asserting, it becomes (as power working for its own sake, unwilling to acknowledge love for its superior, must) the devil. That is the legend of Lucifer, the star that would not own its centre. Yet, while it is unconscious, it is not devilish, only demoniac. In nature, we trace it in all volcanic workings, in a boding position of lights, in whispers of the wind, which has no pedigree; in deceitful invitations of the water, in the sullen rock, which never shall find a voice, and in the shapes of all those beings who go about seeking what they may devour. We speak of a mystery, a dread; we shudder, but we approach still nearer, and a part of our nature listens, sometimes answers to this influence, which, if not indestructible, is at least indissolubly linked with the existence of matter.

In genius, and in character, it works, as you say

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