Another writer of the sixteenth century, Bernardo Tasso, tells us that in his poem of the Amadigi he has aimed at delight rather than profitable instruction.[98] "I have spent most of my efforts," he says, "in attempting to please, as it seems to me that this is more necessary, and also more difficult to attain; for we find by experience that many poets may instruct and benefit us very much, but certainly give us very little delight." This agrees with what one of the sanest of English critics, John Dryden (1668), has said of verse, "I am satisfied if it caused delight, for delight is the chief if not the only end of poesie; instruction can be admitted but in the second place, for poesie only instructs as it delights."[99]
It is this same end which Castelvetro (1570) ascribes to poetic art. For Castelvetro, as in a lesser degree for Robortelli also, the end of poetry is delight, and delight alone.[100] This, he asserts, is the position of Aristotle, and if utility is to be conceded to poetry at all, it is merely as an accident, as in the tragic purgation of terror and compassion.[101] But he goes further than Aristotle would have been willing to go; for poetry, according to Castelvetro, is intended not merely to please, but to please the populace, in fact everybody, even the vulgar mob.[102] On this he insists throughout his commentary; indeed, as will be seen later, it is on this conception that his theory of the drama is primarily based. But it may be confidently asserted that Aristotle would have willingly echoed the conclusion of Shakespeare, as expressed in Hamlet, that the censure of one of the judicious must o'erweigh a whole theatre of others. At the same time, Castelvetro's conception is in keeping with a certain modern feeling in regard to the meaning of poetic art. Thus a recent writer regards literature as aiming "at the pleasure of the greatest possible number of the nation rather than instruction and practical effects," and as applying "to general rather than specialized knowledge."[103] There is, then, in Castelvetro's argument this modicum of truth, that poetry appeals to no specialized knowledge, but that its function is, as Coleridge says, to give a definite and immediate pleasure.
Torquato Tasso, as might be expected, regards poetry in a more highly ideal sense. His conception of the function of poets and of the poetic art may be explained as follows: The universe is beautiful in itself, because beauty is a ray from the Divine splendor; and hence art should seek to approach as closely as possible to nature, and to catch and express this natural beauty of the world.[104] Real beauty, however, is not so called because of any usefulness it may possess, but is primarily beautiful in itself; for the beautiful is what pleases every one, just as the good is what every one desires.[105] Beauty is therefore the flower of the good (quasi un fiore del buono); it is the circumference of the circle of which the good is the centre, and accordingly, poetry, as an expression of this beauty, imitates the outward show of life in its general aspects. Poetry is therefore an imitation of human actions, made for the guidance of life; and its end is delight, ordinato al giovamento.[106] It must essentially delight, either because delight is its aim, or because delight is the necessary means of effecting the ethical end of art.[107] Thus, for example, heroic poetry consists of imitation and allegory, the function of the former being to cause delight, and that of the latter to give instruction and guidance in life. But since difficult or obscure conceits rarely delight, and since the poet does not appeal to the learned only, but to the people, just as the orator does, the poet's idea must be, if not popular in the ordinary sense of the word, at least intelligible to the people. Now the people will not study difficult problems; but poetry, by appealing to them on the side of pleasure, teaches them whether they will or no; and this constitutes the true effectiveness of poetry, for it is the most delightful, and hence the most valuable, of teachers.[108]
Such, then, are the various conceptions of the function of poetry, as held by the critics of the Renaissance. On the whole, it may be said that at bottom the conception was an ethical one, for, with the exception of such a revolutionary spirit as Castelvetro, by most theorists it was as an effective guide to life that poetry was chiefly valued. Even when delight was admitted as an end, it was simply because of its usefulness in effecting the ethical aim.
In concluding this chapter, it may be well to say a few words, and only a few, upon the classification of poetic forms. There were during the Renaissance numerous attempts at distinguishing these forms, but on the whole all of them are fundamentally equivalent to that of Minturno, who recognizes three genres,—the lyric or melic, the dramatic or scenic, and the epic or narrative. This classification is essentially that of the Greeks, and it has lasted down to this very day. With lyric poetry this essay is scarcely concerned, for during the Renaissance there was no systematic lyric theory. Those who discussed it at all gave most of their attention to its formal structure, its style, and especially the conceit it contained. The model of all lyrical poetry was Petrarch, and it was in accordance with the lyrical poet's agreement or disagreement with the Petrarchan method that he was regarded as a success or a failure. Muzio's critical poem (1551) deals almost entirely with lyrical verse, and there are discussions on this subject in the works of Trissino, Equicola, Ruscelli, Scaliger, and Minturno. But the real question at issue in all these discussions is merely that of external form, and it is with the question of principles, in so far as they regard literary criticism, that this essay is primarily concerned. The theory of dramatic and epic poetry, being fundamental, will therefore receive almost exclusive attention.
FOOT-NOTES:
[40] Robortelli, p. 1 sq.
[41] This analysis of Zabarella, Opera Logica, De Natura Logicæ, ii. 13-23, I owe to the kindness of Professor Butcher of Edinburgh. Zabarella probably derived his knowledge of Aristotle's Poetics from Robortelli, under whom he studied Greek. Cf. Bayle, Dict. s. v. Zabarella.