We return now to the class which, from the first, we supposed hostile to
the imagination and its functions generally. Those belonging to it will
now say: "It was to no imagination such as you have been setting forth
that we were opposed, but to those wild fancies and vague reveries in
which young people indulge, to the damage and loss of the real in the
world around them."

"And," we insist, "you would rectify the matter by smothering the young
monster at once--because he has wings, and, young to their use, flutters
them about in a way discomposing to your nerves, and destructive to
those notions of propriety of which this creature--you stop not to
inquire whether angel or pterodactyle--has not yet learned even the
existence. Or, if it is only the creature's vagaries of which you
disapprove, why speak of them as _the_ exercise of the imagination? As
well speak of religion as the mother of cruelty because religion has
given more occasion of cruelty, as of all dishonesty and devilry, than
any other object of human interest. Are we not to worship, because our
forefathers burned and stabbed for religion? It is more religion we
want. It is more imagination we need. Be assured that these are but the
first vital motions of that whose results, at least in the region of
science, you are more than willing to accept." That evil may spring from
the imagination, as from everything except the perfect love of God,
cannot be denied. But infinitely worse evils would be the result of its
absence. Selfishness, avarice, sensuality, cruelty, would flourish
tenfold; and the power of Satan would be well established ere some
children had begun to choose. Those who would quell the apparently
lawless tossing of the spirit, called the youthful imagination, would
suppress all that is to grow out of it. They fear the enthusiasm they
never felt; and instead of cherishing this divine thing, instead of