romantic predisposition adapted itself to this important change it could not relate itself at all intimately to our interests. Our study of Maeterlinck should help us, therefore, to discover possibly in the new romantic tendency some practical and vital bearings. We find that in the new romanticism esthetic and philosophical impulses are inextricably mixed. Hence the new movement is also playing an indispensable rôle in the modern re-foundation of art. For while acting as a wholesome offset to the so-called naturalism, in its firm refusal to limit inner life to the superficial realities, it at the same time combines with naturalism into a complete recoiling, both of the intellect and the emotions, from any commonplace, or pusillanimous, or mechanical practices of artistry. This latter-day romanticism, moreover, notwithstanding its sky-aspiring outstretch, is akin to naturalism in that, after all, it keeps its roots firmly grounded in the earth; that is to say, it seeks for its ulterior sanctions not in realms high beyond the self; rather it looks within for the "blue flower" of contentedness. Already to the romantics of old the mystic road to happiness was not unknown. It is, for instance, pointed by Novalis: "Inward leads the mysterious way. Within us or nowhere lies eternity with its worlds; within us or nowhere are the past and the future." Viewed separately from other elements of romanticism, this passion for retreating within the central ego is commonly referred to as mysticism; it has a strong hold on many among the moderns, and Maurice Maeterlinck to be properly understood has to be understood as the poet _par excellence_ of modern mysticism. By virtue of this special office he deals mainly in concepts of the transcendental, which puzzles the ordinary person accustomed to perceive only material and ephemeral realities. Maeterlinck holds that nothing matters that is not eternal and that what keeps us from enjoying the treasures of the universe is the hereditary resignation with which we tarry in the gloomy prison of our senses. "In reality, we live only from soul to soul, and we are gods who do not know each other."(5) It follows from this metaphysical foundation of his art that instead of the grosser terminology suitable to plain realities, Maeterlinck must depend upon a code of subtle messages in order to establish between himself and his audience a line of spiritual communication. This makes it somewhat difficult for people of cruder endowment to appreciate his meaning, a grievance from which in the beginning many of them sought redress in facile scoffing. Obtuse minds are prone to claim a right to fathom the profound meanings of genius with the same ease with which they expect to catch the meaning of a bill of fare or the daily stock market report. (5) Maeterlinck, "On Emerson." * * * * *