The form has been systematized since Boccaccio wrote, the whole being divided into twelve Prose, alternating with as many Ecloghe, preceded by a Proemio and followed by an address Alla sampogna, both in prose. The verse is mediocre, and several of the eclogues are composed in the unattractive sestina form, while others affect the wearisome rime sdrucciole.[[58]] The most pleasing is Ergasto's lament at Androgeo's tomb, beginning:
Alma beata e bella,
Che da' legami sciolta
Nuda salisti ne' superni chiostri,
Ove con la tua stella
Ti godi insieme accolta;
E lieta ivi schernendo i pensier' nostri,
Quasi un bel sol ti mostri
Tra li più chiari spirti;
E coi vestigi santi
Calchi le stelle erranti;
E tra pure fontane e sacri mirti
Pasci celesti greggi;
E i tuoi cari pastori indi correggi. (Ecloga V.)
One would hardly turn to the artificiality of the Arcadia for representations of nature, and yet there is in the romance a genuine love of the woods and the fields, and of the rustic sports of the season. 'Sogliono il più delle volte gli alti e spaziosi alberi negli orridi monti dalla natura prodotti, più che le coltivate piante, da dotte mani espurgate negli adorni giardini, a' riguardanti aggradare,' remarks Sannazzaro at the outset. Elsewhere he furnishes us with an entertaining description of the various ways in which birds may be trapped, introduced possibly in pursuance of a hint from Longus.[[59]] Yet, in spite of his professed love of savage scenery and his knowledge of pastoral sports, it is after all in a very artificial and straitened form that nature filters to us through Sannazzaro's pages. Rather do we turn to them for the sake of the paintings on the temple walls, of Amaranta's lips, 'fresh as the morning rose,' of her wild lapful of flowers, and of a hundred other incidental pictures, one of the most charming of which, interesting on another score also, I make no apology for here transcribing.
Subito ordinò i premi a coloro, che lottare volessero, offrendo di dare al vincitore un bel vaso di legno di acero, ove per mano del Padoano Mantegna, artefice sovra tutti gli altri accorto ed ingegnosissimo, eran dipinte molte cose: ma tra l' altre una ninfa ignuda, con tutti i membri bellissimi, dai piedi in fuori, che erano come quelli delle capre; la quale, sovra un gonfiato otre sedendo, lattava un picciolo satirello, e con tanta tenerezza il mirava, che parea che di amore e di carità tutta si struggesse: e 'l fanciullo nell' una mammella poppava, nell' altra tenea distesa la tenera mano, e con l' occhio la si guardava, quasi temendo che tolta non gli fosse. Poco discosto da costoro si vedean due fanciulli pur nudi, i quali avendosi posti due volti orribili di maschere cacciavano per le bocche di quelli le picciole mani, per porre spavento a duo altri, che davanti loro stavano; de' quali l' uno fuggendo si volgea in dietro, e per paura gridava; l' altro caduto già in terra piangeva, e non possendosi altrimenti aitare, stendeva la mano per graffiarlo. (Prosa XI.)
I shall make no attempt at translation. Some versions, really wonderful in the success with which they reproduce the style of the original, will be found in Symonds' Italian Literature[[60]]. It is probably unnecessary to put in a warning that the Arcadia is a work of which extracts are apt to give a somewhat too favourable impression. In its long complaints, speeches, and descriptions it is at whiles intolerably prolix and dull, but it caught the taste of the age and went through a large number of editions, many with learned annotations, between the appearance of the first authorized edition and the end of the sixteenth century[[61]], There were several imitations later, such as the Accademia tusculana of Benedetto Menzini; Firenzuola imitated the third Prosa in his Sacrifizio pastorale; while collections of tales and facetiae such as the Arcadia in Brenta of Giovanni Sagredo equally sought the prestige of the name. A French translation published in 1544 went through three editions, and another appeared in 1737, while it was translated into Spanish in 1547, and again in 1578. It may have been due to the existence of Sidney's more ambitious work of the same name that no translation ever appeared in English.
Our survey of Italian pastoralism, in spite of the fact that its most important manifestation has been reserved for separate treatment later, has of necessity been lengthy. It was at Italian breasts that the infant ideal, reborn into a tumultuous world, was nursed. The other countries of continental Europe borrowed that ideal from Italy, though each in turn contributed characteristics of its own. It was to Italy that England too was directly indebted, while at the same time it absorbed elements peculiar to France and Spain. It will therefore be necessary briefly to review the forms that flourished in those countries respectively, though they need detain us but a brief space in comparison with the Italian fountain-head.
Before proceeding, however, it may be worth while to pause for a moment in order to take a general survey of the nature of the ideal, we might almost say the religion, of pastoralism, which reached its maturity in the work of Sannazzaro. Its location in the uplands of Arcadia may be traced to Vergil, who had the worship of Pan in mind, but the selection of the barren mountain district of central Peloponnesus as the seat of pastoral luxuriance and primitive culture is not without significance in respect of the severance of the pastoral ideal from actuality.[[62]] In it the world-weary age of the later renaissance sought escape from the materialism that bound it. Italy had turned its back upon mysticism in religion, and upon chivalry in love; its literature was the negation of what the northern peoples understand by romance. Yet it needed some relief from the very saneness of its rationalism, and it found the antidote to its vicious court life in the crystal springs of Castaly. What the pietism of Perugino's saints is to the feuds of the Baglioni, such is the Arcadian dream to the intellectual cynicism of Italian politics.
When children weave fancies of wonderland they use the resources of the imagination with economy; uninterrupted sunshine soon cloys. So too with these other children of the renaissance. Their wonderland is a place whither they may escape from the pressure of the world that is too much with them; they seek in it at least the virtue that its evils shall be the opposite of those from which they fly. They could not, it is true, believe in an Arcadia in which all the cares of this world should end--the golden age is always a time to be sung and remembered, or else to be dreamed of, in the years to come, it is never the present--but if they cannot escape from the changes and chances of this mortal life, if death and unfaith are still realities in their dreamland as on earth, they will at least utter their grief melodiously, and water fair pastures with their tears. Like the garden of the Rose which satisfied the middle age before it, the Arcadian ideal of the renaissance degenerated, as every ideal must. The decay of pastoral, however, was in this unique, that it tended less to exaggerate than to negative the spirit that gave it birth. Theocritus turned from polite society and sought solace in his no doubt idealized recollections of actual shepherd life. On the other hand, to the allegorical pastoralists from Vergil to Spagnuoli, the shepherd-realm either reflects, or is made directly to contrast with, the interests and vices of the actual world; in their work the note of longing for escape to an ideal life is heard but faintly or not at all. In the songs of the late fifteenth century and in Sannazzaro there is a genuine pastoral revival; the desire of freedom from reality is strong upon men in that age of strenuous living. It has been happily said that Mantuan's shepherds meet to discuss society, Sannazzaro's to forget it. And yet, after all, these men are too strongly bound by the affections of this world to be able wholly to sacrifice themselves to the joys of the ideal. Fiammetta must have her place in Boccaccio's strange apotheosis of love; the foreboding of Carmosina's death has power to draw her lover from his newly discovered kingdom along the untrodden paths of the waters of the earth. And so when Arcadia ceased to be a necessity of sentiment and became one of fashion, where poets were no longer content to wander with their mistresses in the land of fancy, alone, 'at rest from their labour with the world gone by,' there appeared a tendency to return to the allegorical style, and to make Arcadia what Sicily had already become--the mirror of the polite society of the Italian courts. Thus it is that in the crowning jewels of Italian pastoralism, in the Aminta and the Pastor fido, we trace a yearning towards a simpler, freer, and more genuine life, side by side with such incompatible and antagonistic elements as the reproduction in pastoral guise of the personages and surroundings of the circle of Ferrara. Not content with the pure ideal, the poets endeavoured, like Faust at the sight of Helena, to find in it a place for the earthly affections that bound them, and at the touch of reality the vision dissolved in mist.