an honourable man to resolve, that, whatever semblances or fallacies the necessary course of his life may compel him to bear or to believe, none shall disturb the serenity of his voluntary actions, nor diminish the reality of his chosen delights.
II. If this be just and wise for truth's sake, much more is it necessary for the sake of the delights over which she has influence. For, as I advocated the expression of the Spirit of Sacrifice in the acts and pleasures of men, not as if thereby those acts could further the cause of religion, but because most assuredly they might therein be infinitely ennobled themselves, so I would have the Spirit or Lamp of Truth clear in the hearts of our artists and handicraftsmen, not as if the truthful practice of handicrafts could far advance the cause of truth, but because I would fain see the handicrafts themselves urged by the spurs of chivalry: and it is, indeed, marvellous to see what power and universality there are in this single principle, and how in the consulting or forgetting of it lies half the dignity or decline of every art and act of man. I have before endeavoured to show its range and power in painting; and I believe a volume, instead of a chapter, might be written on its authority over all that is great in architecture. But I must be content with the force of few and familiar instances, believing that the occasions of its manifestation may be more easily discovered by a desire to be true, than embraced by an analysis of truth.
Only it is very necessary in the outset to mark clearly wherein consists the essence of fallacy as distinguished from supposition.
III. For it might be at first thought that the whole kingdom of imagination was one of deception also. Not so: the action of the imagination is a voluntary summoning of the conceptions of things absent or impossible; and the pleasure and nobility of the imagination partly consist in its knowledge and con-
