There are, then, clear and grave reasons why the classics are worthy of the most intelligent and careful attention. The evidence supports cultivated theory rather than popular practice. We are surely right in the most exacting estimate of the place that they should hold in our lives; and in so far as we neglect them, in so far we are justly condemned by the general if vague opinion of society at large. They are the works to which apply with especial force whatever reasons there are which give value to literature; they are the means most efficient and most readily at hand for the enriching and the ennobling of life.

It is impossible here to specify to any great extent what individual books among the classics are of most importance. This has been done over and over, and it is within the scope of these talks to do little more than to consider the general relation to life of the study of literature. Some, however, are of so much prominence that it is impossible to pass them in silence. There are certain works which inevitably come to the mind as soon as one speaks of the classics at all; and of these perhaps the most prominent are the Bible, Homer, Dante, Chaucer, and Shakespeare. The Greek tragedians, Boccaccio, MoliÈre, Cervantes, Montaigne, Spenser, Milton, Ariosto, Petrarch, Tasso, and the glorious company of other writers, such as the Elizabethan dramatists and the few really great Latin authors, it seems almost inexcusable not to discuss individually, yet they must be passed over here. The simple lists of these men and their works give to the mind of the genuine book-lover a glow as if he had drunk of generous wine. No man eager to get the most from life will pass them by; but in these talks there is not space to consider them particularly.

Although it is only with its literary values that we have at present any concern, it is somewhat difficult to speak of the Bible from a merely literary point of view. Those who regard the Bible as an inspired oracle are apt to forget that it has too a literary worth, distinct from its religious function, and they are inclined to feel somewhat shocked at any discussion which even for the moment leaves its ethical character out of account. On the other hand, those who look upon the Scriptures as the instrument of a theology of which they do not approve are apt in their hostility to be blind to the literary importance and excellence of the work. There is, too, a third class, perhaps to-day, and especially among the rising generation, the most numerous of all, who simply neglect the Bible as dull and unattractive, and made doubly so by the iteration of appeals that it be read as a religious guide. Undoubtedly this feeling has been fostered by the injudicious zeal of many of the friends of the book, who have forced the Scriptures forward until they have awakened that impulse of resistance which is the instinctive self-preservation of individuality. In all these classes for different reasons praise of the Bible is likely to awaken a feeling of opposition; yet the fact remains that from a purely literary point of view the Bible is the most important prose work in the language.

The rational attitude of the student toward the Scriptures is that which separates entirely the religious from the literary consideration. I wish to speak on the same footing to those who do and those who do not regard the Bible as a sacred book, with those who do and those who do not receive its religious teachings. Let for the moment these points be waived entirely, and there remains the splendid literary worth of this great classic; there remains the fact that it has shaped faith and fortune for the whole of Europe and America for centuries; and especially that the English version has been the most powerful of all intellectual and imaginative forces in moulding the thought and the literature of all English-speaking peoples. One may regard the theological effects of the Scriptures as altogether admirable, or one may feel that some of them have been narrowing and unfortunate; one may reject or accept the book as a religious authority; but at least one must recognize that it is not possible to enter upon the intellectual and emotional heritage of the race without being acquainted with the King James Bible.

"Intense study of the Bible," Coleridge has said most justly, "will keep any writer from being vulgar in point of style." He might almost have added that appreciative study of this book will protect any reader from vulgarity in literature and life alike. The early sacred writings of any people have in them the dignity of sincere conviction and imaginative emotion. The races to which these books have been divine have revered them as the word of the Deity, but it is the supreme emotion which thrills through them that has touched their readers and made possible and real the claim of inspiration. Every responsive reader must vibrate with the human feeling of which they are full. We are little likely to have anything but curiosity concerning the dogmas of the ancient Hindoo or Persian religion, yet it is impossible to read the ecstatic hymns of the Vedas or the exalted pages of the Zend-Avesta without being profoundly moved by the humanity which cries out in them. Of the Bible this is especially true for us, because the book is so closely connected with the life and development of our branch of the human family.

If it were asked which of the classics a man absolutely must know to attain to a knowledge of literature even respectable, the answer undoubtedly would be: "The Bible and Shakespeare." He must be familiar—familiar in the sense in which we use that word in the phrase, "mine own familiar friend, in whom I trusted"—with the greatest plays of Shakespeare, and with the finer portions of the Scriptures. I do not of course mean all of the Bible. Nobody, no matter how devout, can be expected to find imaginative stimulus in strings of genealogies such as that which begins the Book of Chronicles, or in the minute details of the Jewish ceremonial law. I mean the simple directness of Genesis and Exodus; the straightforward sincerity of Judges and Joshua; the sweetness and beauty of Ruth and Esther; the passionately idealized sensuousness of Canticles; the shrewdly pathetic wisdom of Ecclesiastes; the splendidly imaginative ecstasies of Isaiah; the uplift of the Psalms; the tender virility of the Gospels; the spiritual dithyrambics of the Apocalypse. No reader less dull than a clod can remain unreverent and unthrilled in the presence of that magnificent poem which one hesitates to say is surpassed by either Homer or Dante, the Book of Job. The student of literature may be of any religion or of no religion, but he must realize, and realize by intimate acquaintance, that, taken as a whole, the Bible is the most virile, the most idiomatic, the most imaginative prose work in the language.

The appearance of literary editions of portions of the Bible for general reading is an encouraging sign that there is to-day a reaction from the neglect into which the book has fallen. Unfortunately, these editions follow for the most part the text of the Revised Version, which may be excellent from a theological point of view, but which from a literary one stands in much the same relation to the King James version as the paraphrases of Dryden stand to the original text of Chaucer. The literary student is concerned with the book which has been in the hands and hearts of writers and thinkers of preceding generations; with the words which have tinctured the prose masterpieces and given color to the poetry of our tongue. To attempt to alter the text now is for the genuine literary student not unlike modernizing Shakespeare.

The Bible is a library in itself, so great is its variety; and it is practically indispensable as a companion in literary study. To neglect it is one of the most grave errors possible to the student. It has, it is true, its serious and obvious defects, and from a literary point of view the New Testament is infinitely less interesting than the Old; but taken all in all, it is a great and an enchanting book, permanent in its worth and permanent in its interest.

To go on to talk of Homer is at once to bring up the much-vexed question of reading translations. It seems to me rather idle in these days to take time to discuss this. Whatever decision be arrived at, the fact remains that the general reader will not read the classics in the original. However great the loss, he must take them in the English version, or let them alone. Even the most accomplished graduates of the best colleges are not always capable of appreciating in Greek the literary flavor of the works which they can translate pretty accurately. There is no longer time in these busy and over-crowded days for the student so to saturate himself with a dead language that it shall be as familiar to him as his own tongue. The multiplicity of present impressions renders it all but impossible to get completely into the atmosphere of a civilization bygone. A few of the men trained in foreign schools in the most scholarly fashion have probably arrived at the power of feeling sensitively the literary quality of the classics in the original; but for the ordinary student, this is entirely out of the question. It is sad, but it is an inevitable human limitation. Emerson, as is well known, boldly commended the practice of reading translations. His sterling sense probably desired the consistency of having theory agree with practice where there is not the slightest hope of making practice agree with theory. Whether we like it or do not like it, the truth is that most persons will take the Greek and Latin authors in translation or not at all.

And certainly they must be read in some tongue. No genuine student of literature will neglect Homer or the Greek tragedians. The old Greeks were by no means always estimable creatures. They not infrequently did those things which they ought not to have done, and left undone those things which they ought to have done; but the prayer-book did not then exist, so that in spite of all there was plenty of health in them. They were not models in morals, while they were entirely unacquainted with many modern refinements; but they were eminently human. They were sane and wholesome beings, manly and womanly; so that a reader is in far better company with the heroes of Homer in their vices than he is with the morbid creations of much modern fiction in their moments of the most conscious and painfully elaborated virtue. Herein, it seems to me, lies the greatest value of Greek literature. Before he can be anything else thoroughly and soundly, a man must be healthily human. Hot-house virtue is on the whole about as dangerous a disease as open-air vice; and it is far more difficult to cure. Unless a man or a woman be genuine, he or she is nothing, and the mere appearance of good or evil is not of profound consequence. To be sane and human, to think genuine thoughts, and to do genuine deeds, is the beginning of all real virtue; and nothing is more conducive to the development of genuineness than the company of those who are sound and real. If we are with whole-souled folk, we cannot pose, even to ourselves; and it seems to me that the reader who, with full and buoyant imagination, puts himself into the company of the Greeks of Homer or Æschylus or Euripides or Sophocles cannot be content, for the time being at least, to be anything but a simply genuine human creature himself.

Of course I do not mean that the reader reasons this out. Consciously to think that we will be genuine is dangerously near a pose in itself. It is that he finds himself in a company so thoroughly manly, so real and virile, that he instinctively will take long breaths, and without thinking of it lay aside the conventional pose which self is so apt to impose upon self. We do not, while reading, lose in the least the power of judging between right and wrong. We realize that Ulysses, delightful old rascal though he is, is an unconscionable trickster. We are no more likely to play fast and loose with domestic ties because the Grecian heroes, and even the Greek gods, left their morals at home for their wives to keep bright while they went abroad to take their pleasure. Manners and standards in those days were not altogether the same that they are now; but right is right in Homer, and wrong is wrong, as it is in the work of every really great poet since the world began. The whole of Greek poetry, like Greek sculpture, has an enchanting and wholesome open-air quality; and even when it is nude it is not naked. We miss much of the beauty by losing the wonderful form, and no translation ever approached the original, but we get always the mood of sanity and reality.

The mood of Dante seems sometimes more difficult for the modern reader than that of the Greeks. The high spiritual severity, the passionate austerity of the Florentine, are certainly far removed from the busy, practical temper of to-day. Far away as they are in time, the Greeks were after all men of tangible deeds, of practical affairs; they knew the taste of ginger hot i' the mouth, and took hold upon life with a zest thoroughly to be appreciated in this materialistic age. Dante, on the other hand, has the burning solemnity of the prophets of the Old Testament, so that the point of view of the "Divine Comedy" is not far removed from that of Isaiah. Of all the greatest classics the "Divine Comedy" is probably the least read to-day, at any rate in this country. The translations of it are for the most part hopelessly unsatisfactory, the impossibility of setting poetry over from the honeyed Italian into a language of a genius so different as the English being painfully obvious even to those little critical. There is a great deal that is obscure, and yet more which cannot be understood without a good deal of special historical information; so that it is impossible to read Dante for the first time without that frequent reference to the notes which is so unfortunate and undesirable in a first reading. It is practically necessary to go over the notes with care once or twice before attempting the poem. Get the information first, and then plunge into the poetry. It is a plunge into a sea whereof the brine is bitter, the waters piercingly cold, and where not infrequently the waves roll high; but it is a plunge invigorating and life-giving. The man who has once read Dante with sympathy and delight can never again be wholly common and unclean, no matter into what woful faults and follies he may thereafter fall.

To come nearer home, readers are somewhat foolishly apt to feel that it is about as difficult to read Chaucer as it is to read Homer or Dante. As a matter of fact any intelligent and educated person should be able to master the theories of the pronunciation of Chaucerian English in a couple of mornings, and to read him with ease and pleasure in a week or two at most. It is a pity that there is not a good complete edition of Chaucer pointed and accented, so that the reader might not be troubled with any consciousness of effort; but after all, the difficulty lies more in the idea than in the fact. When one has mastered the language of the thirteenth century, in company how enchanting does he find himself! The sweetness, the wholesomeness, the kindliness, the sincerity, the humor, and the humanity of Chaucer can hardly be over-praised.

Of Shakespeare,—"our myriad-minded Shakespeare,"—it seems almost needless to speak. Concerning his poetry one may be silent because the theme is so wide, and because writers so many and so able have already discoursed upon the subject so eloquently. To attempt to-day to explain why men should read Shakespeare is like entering into an argument to prove that men should delight in the sunshine or to explain that the sea is beautiful and wonderful. If readers to-day neglect this supreme classic it is not from ignorance of its importance. It may be from a want of realization of the pleasure and inspiration which the poet affords. Those who have not tested it may doubt as one heart-whole doubts the joys of love, and in either case only experience can make wise.

Dryden's words may suffice here and stand for all the quotations which might be made:—

To begin with Shakespeare. He was the man who of all modern and perhaps ancient poets had the largest and most comprehensive soul. All the images of nature were still present to him, and he drew them not laboriously, but luckily: when he describes anything you more than see it, you feel it.

The man who does not read and delight in this poet is scarcely to be considered intellectually alive at all, as far as there is any connection between the mind and literature; and the highest intellectual crime of which an English-speaking man is capable is to leave his Shakespeare to gather dust upon his shelves unread.

In all this I do not wish to be understood as holding that we are always to read the classics, or that we are to read nothing else. To live up to the requirements of the society of Apollo continuously would be too fatiguing even for the Muses. We cannot be always in a state of exaltation; but we cannot in any high sense live at all without becoming familiar with what exalted living is. The study of the classics calls for conscious and often for strong endeavor. We do not put ourselves thoroughly into the mood of other times and of remote conditions without effort. Indeed, it requires effort to lift our less buoyant imaginations to the level of any great work. The sympathetic reading of any supremely imaginative author is like climbing a mountain,—it is not to be accomplished without strain, but it rewards one with the breath of an upper air and a breadth of view impossible in the valley. For him who prefers the outlook of the earth-worm to that of the eagle the classics have no message and no meaning. For him who is not content with any view save the widest, these are the mountain peaks which lift to the highest and noblest sight.