It is essential, then, to read carefully and intelligently; and it is no less essential to read imaginatively and sympathetically. Of course the intelligent comprehension of which I am speaking cannot be reached without the use of the imagination. No author can fulfill for you the office of your own mind. In order to accompany an author who soars it is necessary to have wings of one's own. Pegasus is a sure guide through the trackless regions of the sky, but he drags none up after him. The majority of readers are apt unconsciously to assume that a work of imaginative literature is a sort of captive balloon in which any excursionist who is in search of a novel sensation may be wafted heavenward for the payment of a small fee. They sit down to some famous book prepared to be raised far above earth, and they are not only astonished but inclined to be indignant that nothing happens. They feel that they have been defrauded, and that like the prophet Jonah they do well to be angry. The reputation of the masterpiece they regard as a sort of advertisement from which the book cannot fall away without manifest dishonesty on the part of somebody. They are there; they are ready to be thrilled; the reputation of the work guarantees the thrilling; and yet they are unmoved. Straightway they pronounce the reputation of that book a snare and a delusion. They do not in the least appreciate the fact that they have not even learned the language in which the author has written. Literature shows us what we may create for ourselves; it suggests and inspires; it awakens us to the possibilities of life; but the actual act of creation must every mind do for itself. The hearing ear and the responsive imagination are as necessary as the inspired voice to utter high things. You are able appreciatively to read imaginative works when you are able, as William Blake has said:-- To see the world in a grain of sand, And a heaven in a wild flower; Hold infinity in the palm of your hand, And eternity in an hour. The language of literature is in reality a tongue as foreign to every-day speech as is the tongue of the folk of another land. It is necessary to learn it as one learns a foreign idiom; and to appreciate the fact that even when it is acquired what we read does not accomplish for us the possibilities of emotion, but only points out the way in which we may rise to them for ourselves. IX THE CLASSICS The real nature of a classic is perhaps to the general mind even more vague than that of literature. As long as the term is confined to Greek and Roman authors, it is of course simple enough; but the moment the word is given its general and legitimate application the ordinary reader is apt to become somewhat uncertain of its precise meaning. It is not strange, human nature being what it is, that the natural instinct of most men is to take refuge in the idea that a classic is of so little moment that it really does not matter much what it is.