ADDENDA AND CORRIGENDA TO VOLUME II.
P. [23] sq. A reference of Hallam’s (Literature of Europe, iii. 5, 76, 77) to the Miscellanies of Politian has led some critics, who apparently do not know the book itself, and have not even read Hallam carefully, to object to its omission here. Their authority might have saved them; for he very correctly describes these Miscellanies as “sometimes grammatical, but more frequently relating to obscure customs and mythological allusions.” In other words, the book—which I have read—is hardly, in my sense, critical at all.
P. [80, note]. When I wrote on Castelvetro I was not aware that the Commentary on Dante (at least that on Inf., Cantos i.-xxix.) had been recovered and published by Signor Giovanni Franciosi (Modena, 1886) in a stately royal 4to (which I have now read, and possess), with the owl and the pitcher, but without the Kekrika, and without the proper resolution in the owl’s countenance. This may be metaphysically connected with the fact that the editor is rather unhappy about his author, and tells us that he was long in two minds about sending him out at last to the world. He admires Castelvetro’s boldness, scholarship, intellect; but thinks him sadly destitute of reverence for Dante, and deplores his “lack of lively and cheerful sense of the Beautiful.” If it were not that my gratitude to the man who gives me a text seals my mouth as to everything else, I should be a little inclined to cry “Fudge!” at this. Nobody would expect from any Renaissance scholar, and least of all from Castelvetro, “unction,” mysticism, rapture at the things that give us rapture in Dante. All the more honour to him that, as in the case of Petrarch, he thought it worth while to bestow on that vernacular, which too many Renaissance scholars despised, the same intense desire to understand, the same pains, the same “taking seriously,” which he showed towards the ancients. This is the true reverence: the rest is but “leather and prunella.”
P. [107]. Some time after vol. ii. was published I came across (in the catalogues of Mr Voynich, who might really inscribe on these documents for motto
“Das Unzulängliche
Hier wird’s Ereignis”)
quite a nest of Zinanos, mostly written about that year 1590, which seems to have been this curious writer’s most active time; and I bought two of them as specially appurtenant to our subject. One is a Discorso della Tragedia, appended (though separately paged and dedicated) to the author’s tragedy of Almerigo; the other Le Due Giornate della Ninfa overo del Diletto e delle Muse, all printed by Bartholi, at Reggio, and the two prose books or booklets dated 1590. The Discorso is chiefly occupied with an attack on the position that Tragedy (especially according to Aristotle) ought to be busied with true subjects only. The Giornate (which contain another reference to Patrizzi) deal—more or less fancifully, but in a manner following Boethius, which is interesting at so late a date—with philosophy and things in general, rather than with literature.
P. [322], bk. IV. chap. i. I ought, perhaps, to have noticed in this context a book rather widely spread—Sorel’s De La Connaissance des Bons Livres, Paris, 1671. It contains some not uninteresting things on literature in general, on novels, poetry, comedy, &c., on the laws of good speaking and writing, on the “new language of French.” But it is, on the whole, as anybody acquainted with any part of the voluminous work of the author of Francion would expect, mainly not disagreeable nor ignorant chat—newspaper work before the newspaper.
P. [350]. The opposition of the two “doctors” is perhaps too sharply put.
P. [436]. I should like to add as a special “place” for Dennis’s criticism, his comparatively early Remarks on Prince Arthur and Virgil (title abbreviated), London, 1696. It is, as it stands, of some elaboration; but its author tells us that he “meant” to do things which would have made it an almost complete Poetic from his point of view. It is pervaded with that refrain of “this ought to be” and “that must have been” to which I have referred in the text; and bristles with purely arbitrary preceptist statements, such as that Criticism cannot be ill-natured because Good Nature in man cannot be contrary to Justice and Reason; that a man must not like what he ought not to like—a doctrine underlying, of course, the whole Neo-classic teaching, and not that only; almost literally cropping up in Wordsworth; and the very formulation, in categorical-imperative, of La Harpe’s “monstrous beauty.” The book (in which poet and critic are very comfortably and equally yoked together) is full of agreeable things; and may possibly have suggested one of Swift’s most exquisite pieces of irony in its contention that Mr Blackmore’s Celestial Machines are directly contrary to the Doctrine of the Church of England.
P. [546]. Denina. This author is a good instance of the things which the reader sometimes rather reproachfully demands, when the writer would only too fain have supplied them. I could write more than a page with satisfaction on Denina’s Discorso sopra le Vicende della Litteratura, which, rather surprisingly, underwent its second edition in Glasgow at the Foulis press (1763), and which not only deals at large with the subject in an interesting manner, but accepts the religio loci by dealing specially with Scottish literature. But, once more, this is for a fourth volume—or even a fifth—things belonging to the Thinkable-Unthinkable.
P. [554], l. 3. For the Paragone see vol. iii. under Conti, Antonio.