Of the prose of the Symbolists, I have already given some examples. I should further like to cite only a few passages from a book which the Symbolists declare to be one of their most powerful mental manifestations, _La Littérature de tout-à-l’heure_, by Charles Morice. It is a sort of bird’s-eye view of the development of literature up to the present time, a rapid critique of the more and most recent books and authors, a kind of programme of the literature of the future. This book is one of the most astonishing which exists in any language. It strongly resembles _Rembrandt as Educator_, but is far beyond that book in the utter senselessness of its concatenations of words. It is a monument of pure literary insanity, of ‘graphomania’; and neither Delepierre in his _Littérature des Fous_, nor Philomnestes (Gustave Brunet) in his _Fous Littéraires_, quotes examples of more complete mental dislocation than are visible in every page of this book. Notice the following confession of faith by Morice:[147] ‘Although in this book treating only of æsthetics--although of æsthetics based upon metaphysics--we shall remember to refrain, as far as possible, from pure philosophizing, we must approximately paraphrase a word which will more than once be made use of, and which, in the highest sense here put upon it, is not incapable of being paraphrased. God is the first and universal cause, the final and universal end; the bond between spirits; the point of intersection where two parallels would meet; the fulfilment of our inclinations; the fruition which accords with the glories of our dreams; the abstraction itself of the concrete; the unseen and unheard and yet certain ideal of our demands for beauty in truth. God is, par excellence, THE very word--the very word, that is to say, that unknown certain word of which every author has the incontrovertible, but undiscernible idea, the self-evident but hidden goal which he will never reach, and which he approaches as near as possible. In, so to say, practical æsthetics He is the atmosphere of joy in which the mind revels victorious, because it has reduced irreducible mystery to imperishable symbols.’ I do not for a moment doubt that this incomparable jumble will be quite intelligible to theologians. Like all mystics, they discover a sense in every sound; that is, they persuade themselves and others that the nebulous ideas which the sound awakens in their brains by association are the meaning of that sound. But anyone who demands of words that they should be the media of definite thoughts, will perceive in the face of this twaddle that the author was not thinking anything at all when he wrote, although he was dreaming of many things. ‘Religion’ is for Morice (p. 56), ‘the source of art, and art in its essence is religious’--an affirmation which he borrows from Ruskin, although he does not acknowledge it. ‘Our scholars, our thinkers ... the luminous heads of