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In its very effort to avoid pigeon-holing, the Goethe-Carlyle theory pigeon-holes itself. In its commendable essay at catholicity, it is like a garter so elastic that it fails to hold itself up. That there may not be contradictions in the contentions here set forth, I am not sure. But I advance no fixed, definite theory of my own; I advance merely contradictions of certain of the phases of the theories held by others, and contradictions are ever in the habit of begetting contradictions. Yet such contradictions are in themselves apposite and soundly critical, since any theory susceptible of contradictions must itself be contradictory and insecure. If I suggest any theory on my part it is a variable one: a theory that, in this instance, is one thing and in that, another. Criticism, as I see it—and I share the common opinion—is simply a sensitive, experienced and thoroughbred artist’s effort to interpret, in terms of æsthetic doctrine and his own peculiar soul, the work of another artist reciprocally to that artist and thus, as with a reflecting mirror, to his public. But to state merely what criticism is, is not to state the doctrine of its application. And herein, as I see it, is where the theorists fail to cover full ground. The anatomy of criticism is composed not of one theory, but of a theory—more or less generally agreed upon—upon which are reared in turn other theories that are not so generally agreed upon. The Goethe-Carlyle theory is thus like a three-story building on which the constructor has left off work after finishing only the first story. What certain aspects of these other stories may be like, I have already tried to suggest.