It appears, therefore, that during the post-classic period and throughout the Middle Ages, comedy and tragedy were distinguished on any or all of the following grounds:—
i. The characters in tragedy are kings, princes, or great leaders; those in comedy, humble persons and private citizens.
ii. Tragedy deals with great and terrible actions; comedy with familiar and domestic actions.
iii. Tragedy begins happily and ends terribly; comedy begins rather turbulently and ends joyfully.
iv. The style and diction of tragedy are elevated and sublime; while those of comedy are humble and colloquial.
v. The subjects of tragedy are generally historical; those of comedy are always invented by the poet.
vi. Comedy deals largely with love and seduction; tragedy with exile and bloodshed.
This, then, was the tradition that shaped the un-Aristotelian conception of the distinctions between comedy and tragedy, which persisted throughout and even beyond the Renaissance. Giraldi Cintio has followed most of these traditional distinctions, but he is in closer accord with Aristotle[127] when he asserts that the tragic as well as the comic plot may be purely imaginary and invented by the poet.[128] He explains the traditional conception that the tragic fable should be historical, on the ground that as tragedy deals with the deeds of kings and illustrious men, it would not be probable that remarkable actions of such great personages should be left unrecorded in history, whereas the private events treated in comedy could hardly be known to all. Giraldi, however, asserts that it does not matter whether the tragic poet invents his story or not, so long as it follows the law of probability. The poet should choose an action that is probable and dignified, that does not need the intervention of a god in the unravelling of the plot, that does not occupy much more than the space of a day, and that can be represented on the stage in three or four hours.[129] In respect to the dénouement of tragedy, it may be happy or unhappy, but in either case it must arouse pity and terror; and as for the classic notion that no deaths should be represented on the stage, Giraldi declares that those which are not excessively painful may be represented, for they are represented not for the sake of commiseration but of justice. The argument here centres about Aristotle's phrase ἐν τῷ φανερῷ θάνατοι,[130] but the common practice of classicism was based on Horace's express prohibition:—
"Ne pueros coram populo Medea trucidet."[131]