a comparison which at once reveals the gulf fixed between the clairvoyant dramatist and the mere pedantic scholar.
And yet the subsequent history of pastoral reminds us that it is quite possible to underestimate Guarini's merits as a playwright. In the construction of a complicated plot, apart from the dramatic presentation thereof, he achieved a success not to be paralleled by any previous work in Italy, for the difference in the titles of the Aminta and the Pastor fido, the one styled favola and the other tragi-commedia, indicates a real distinction; and Guarini's proud claim to have invented a new dramatic kind was not wholly unfounded[[189]]. It was this that caused Symonds to speak of his play as 'sculptured in pure forms of classic grace,' while describing the Aminta as 'perfumed and delicate like flowers of spring.' And lastly, it was this more elaborately dramatic quality that was responsible for the far greater influence exercised by Guarini than by Tasso, both on the subsequent drama of Italy and still more on the fortunes of the pastoral in England.
Moreover, in Amarilli, Guarini created one really dramatic character and devoted to it one really dramatic scene. His heroine is probably the best character to be found in the whole of the pastoral drama, and this simply because there is a reason for her coldness towards the lover, upon her love to whom the plot depends. Unless love is to be mutual the motive force of the drama fails, and consequently, when nymphs insist on parading their inhuman superiority to the dictates of natural affection, they are simply refusing to fulfil their dramatic raison d'être. With Amarilli it is otherwise. She has the right to say:
Ama l' onestà mia, s' amante sei; (III. iii.)
and there is a pathos in the words which the author may not have himself fully understood; whereas the similar expression of Tasso's Silvia quoted on a previous page is insufferable in its smug self-conceit.
Of this quality of extravagant virginity noticed as a characteristic of Tasso's play there is on the whole less in the Pastor fido. It is also freer from the tone of cynical corruption and from improper suggestion. These merits are, however, more than counterbalanced in the ethical scale by the elaboration of the spirit of sentimental sensualism, which becomes as it were an enveloping atmosphere, and lends an enervating seduction to the piece. This spirit, already present in the Aminta, reappeared in an emphasized form in the Pastor fido, and attained its height in the following century in Marino's epic of Adone. We find it infusing the scene of Mirtillo's first meeting with Amarilli, which may be said to set the tone of the rest of the poem. Happening to see the nymph at the Olympian games, Mirtillo at once fell in love and contrived to introduce himself in female attire into the company of maidens to which she belonged. Here, the proposal being made to hold a kissing match among themselves, Amarilli was unanimously chosen judge, and, the contest over, she awarded the prize to the disguised youth. The incident owes its origin, as Guarini's notes point out, to the twelfth Idyl of Theocritus, and the suggestion of the kissing match is aptly put into the mouth of a girl from Megara, where an annual contest of kisses among the Greek youths was actually held. Guarini, however, most probably borrowed the episode from the fifth canto of Tasso's Rinaldo.
The sentimental seductiveness of this and other scenes did not escape sharp comment in some quarters within a few years of the publication of the play. In 1605 Cardinal Bellarmino, meeting Guarini at Rome, told him plainly that he had done as much harm to morals by his Pastor fido as by their heresies Luther and Calvin had done to religion. Later Janus Nicius Erythraeus, that is Giovanni Vittorio Rossi, in his Pinacoteca, compared the play to a rock-infested sea full of seductive sirens, in which no small number of girls and wives were said to have made shipwreck. It is at first sight ratifier a severe indictment to bring against Guarini's play, especially when we remember that a work of art is more often an index than a cause of social corruption. After what has been said, however, of the nature of the sentiment both in the Pastor fido and the Aminta, the charge can hardly be dismissed as altogether unfounded. It is only fair to add that very different views have been held with regard to the moral aspect of the play, the theory of its essential healthiness finding an eloquent advocate in Ugo Angelo Canello[[190]].
Little as it became him, Guarini chose to adopt the attitude of a guardian of morals, and Bellarmino's words clearly possessed a special sting. This pose was in truth but a part of the general attitude he assumed towards the author of the Aminta. His superficial propriety authorized him, in his own eyes, to utter a formal censure upon the amorous dream of the ideal poet. He paid the price of his unwarranted conceit. Those passages in which he was at most pains to contrast his ethical philosophy with Tasso's imaginative Utopia are those in which he most clearly betrayed his own insufferable pedantry; while critics even in his own day saw through the unexceptionable morality of his frigid declamations and ruthlessly exposed the sentimental corruption that lay beneath. When we compare his parody in the fourth chorus of the Pastor fido with Tasso's great ode; his sententious 'Piaccia se lice' with Tasso's 'S' ei piace, ei lice'; his utterly banal
Speriam: che 'l sol cadente anco rinasce;
E 'l ciel, quando men luce,
L' aspettato seren spesso n' adduce,
with Tasso's superb, even though borrowed, paganism: