But though all classicists are alike in insisting on nature, imitation, probability and decorum, they differ widely, as I have already intimated, in what they understand by these terms. Let us consider first what Aristotle and the Greeks understand by them. The first point to observe is that according to Aristotle one is to get his general nature not on authority or second hand, but is to disengage it directly for himself from the jumble of particulars that he has before his eyes. He is not, says Aristotle, to imitate things as they are, but as they ought to be. Thus conceived imitation is a creative act. Through all the welter of the actual one penetrates to the real and so succeeds without ceasing to be individual in suggesting the universal. Poetry that is imitative in this sense is, according to Aristotle, more “serious” and “philosophical” than history. History deals merely with what has happened, whereas poetry deals with what may happen according to probability or necessity. Poetry, that is, does not portray life literally but extricates the deeper or ideal truth from the flux of circumstance. One may add with Sydney that if poetry is thus superior to history in being more serious and philosophical it resembles history and is superior to philosophy in being concrete. The One that the great poet or artist perceives in the Many and that gives to his work its high seriousness is not a fixed absolute. In general the model that the highly serious man (ὁ σπουδαῖος) imitates and that keeps his ordinary self within the bounds of decorum is not to be taken as anything finite, as anything that can be formulated once for all. This point is important for on it hinges every right distinction not merely between the classic and the romantic, but between the classic and the pseudo-classic. Romanticism has claimed for itself a monopoly of imagination and infinitude, but on closer examination, as I hope to show later, this claim, at least so far as genuine classicism is concerned, will be found to be quite unjustified. For the present it is enough to say that true classicism does not rest on the observance of rules or the imitation of models but on an immediate insight into the universal. Aristotle is especially admirable in the account he gives of this insight and of the way it may manifest itself in art and literature. One may be rightly imitative, he says, and so have access to a superior truth and give others access to it only by being a master of illusion. Though the great poet “breathes immortal air,” though he sees behind the shows of sense a world of more abiding relationships, he can convey his vision not directly but only imaginatively. Aristotle, one should observe, does not establish any hard and fast opposition between judgment and imagination, an opposition that pervades not only the neo-classical movement but also the romantic revolt from it. He simply affirms a supersensuous order which one can perceive only with the help of fiction.