guide the race. The isolation of such a nature is necessarily profound,
and intense loneliness has ever been a characteristic of genius. The
solvent of all personality, however, lies at last in this fact of a
common world and a common faculty for all, resulting in an experience
intelligible to all, even if unshared by them. The humanity of genius
constitutes its sanity, and is the ground of its usefulness; though it
lives in isolation, it does so only as an advanced outpost may; it
expects the advent of the race behind and below it, and shows there its
signal and sounds there its call. Its escape from personality lies in
its identifying itself with the common order in which all souls shall
finally be merged and be at one. The limitations of genius are
consequently not so much limitations as the abrogation of limits in the
ordinary sense; its originality of insight, interpretation, and
expression broadens the human horizons and enriches the fields within
them; it tells us what we may not have known or felt or guessed, but
what we shall at last understand. Thus, as the theory of art is most
fixed in the doctrine of order, so here it is most flexible in the
doctrine of personality, through which that order is most variously set
forth and illustrated. Imitation, so far from becoming a defective or
false method because of personality, is really made catholic by it, and
gains the variety and breadth that characterizes the artistic world as a
whole.

The element of self which thus enters into every artistic work has
different degrees of importance. In objective art, it is clear that it
enters valuably in proportion as the universe is seized by a mind of
right reason, of profound penetration, of truthful imagination; and if
the work be presented enveloped in a subjective mood, while it remains
objective in contents, as in Virgil the mood pervades the poem so deeply
as to be a main part of it, then the mood must be one of those felt or