use it at will, under fixed laws of truthful perception and memory.]

I must farther ask you to read, in the same volume, the close of the
chapter 'Of Imagination Penetrative,' pp. 120 to 130, of which the
gist, which I must give as the first principle from which we start in
our to-day's inquiry, is that "Imagination, rightly so called, has no
food, no delight, no care, no perception, except of truth; it is for
ever looking under masks, and burning up mists; no fairness of form,
no majesty of seeming, will satisfy it; the first condition of its
existence is incapability of being deceived."[23] In that sentence,
which is a part, and a very valuable part, of the original book, I
still adopted and used unnecessarily the ordinary distinction between
Fancy and Imagination--Fancy concerned with lighter things, creating
fairies or centaurs, and Imagination creating men; and I was in
the habit always of implying by the meaner word Fancy, a voluntary
Fallacy, as Wordsworth does in those lines to his wife, making of her
a mere lay figure for the drapery of his fancy--

Such if thou wert, in all men's view
An universal show,
What would my Fancy have to do,
My feelings to bestow.

But you will at once understand the higher and more universal power
which I now wish you to understand by the Fancy, including all
imaginative energy, correcting these lines of Wordsworth's to a more
worthy description of a true lover's happiness. When a boy falls in
love with a girl, you say he has taken a fancy for her; but if he love
her rightly, that is to say for her noble qualities, you ought to say
he has taken an imagination for her; for then he is endued with the