remarked of this attitude "that men of the most lofty genius, when they are doing the least work, are then the most active, seeking invention with their minds." The painter is a painter, because he sees what others only feel or catch a glimpse of, but do not see. We think we see a smile, but in reality we have only a vague impression of it, we do not perceive all the characteristic traits from which it results, as the painter perceives them after his internal meditations, which thus enable him to fix them on the canvas. Even in the case of our intimate friend, who is with us every day and at all hours, we do not possess intuitively more than, at the most, certain traits of his physiognomy, which enable us to distinguish him from others. The illusion is less easy as regards musical expression; because it would seem strange to everyone to say that the composer had added or attached notes to the motive, which is already in the mind of him who is not the composer. As if Beethoven's Ninth Symphony were not his own intuition and his own intuition the Ninth Symphony. Thus, just as he who is deceived as to his material wealth is confuted by arithmetic, which states its exact amount, so is he confuted who nourishes delusions as to the wealth of his own thoughts and images. He is brought back to reality, when he is obliged to cross the Bridge of Asses of expression. We say to the former, count; to the latter, speak, here is a pencil, draw, express yourself. We have each of us, as a matter of fact, a little of the poet, of the sculptor, of the musician, of the painter, of the prose writer: but how little, as compared with those who are so called, precisely because of the lofty degree in which they possess the most universal dispositions and energies of human nature! How little does a painter possess of the intuitions of a poet! How little does one painter possess those of another painter! Nevertheless, that little is all our actual patrimony of intuitions or representations. Beyond these are only impressions, sensations, feelings, impulses, emotions, or whatever else one may term what is outside the spirit, not assimilated by man, postulated for the convenience of exposition, but effectively inexistent, if existence be also a spiritual fact. [Sidenote] _Identity of intuition and expression._ We may then add this to the verbal variants descriptive of intuition, noted at the beginning: intuitive knowledge is expressive knowledge, independent and autonomous in respect to intellectual function; indifferent to discriminations, posterior and empirical, to reality and to unreality, to formations and perceptions of space and time, even when posterior: intuition or representation is distinguished as form from what is felt and suffered, from the flux or wave of sensation, or from psychic material; and this form this taking possession of, is expression. To have an intuition is to express. It is nothing else! (nothing more, but nothing less) than _to express_.