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exquisite and original taste, a notable faculty for the marshalling of arguments, and a persuasive eloquence in exposition. These qualities inevitably found their exercise in writing; and of all Sidney's writings the one with which we have to deal now is the ripest.

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Judging by the style alone, I should be inclined to place The Defence of Poesy among his later works. But we have no certain grounds for fixing the year of its composition. Probably the commonly accepted date of 1581 is the right one. In the year 1579 Stephen Gosson dedicated to Sidney, without asking his permission, an invective against "poets, pipers, players, and their excusers," which he called The School of Abuse. Spenser observes that Gosson was for his labour scorned; if at least it lie in the goodness of that nature to scorn. Such folly is it not to regard aforehand the nature and quality of him to whom we dedicate our books." It is possible therefore that The School of Abuse and other treatises emanating from Puritan hostility to culture, suggested this Apology. Sidney rated poetry highest among the functions of the human intellect. His name had been used to give authority and currency to a clever attack upon poets. He felt the weight of argument to be on his side, and was conscious of his ability to conduct the cause. With what serenity of spirit, sweetness of temper, humour, and easy strength of styleat one time soaring to enthusiasm, at another playing with his subject, he performed the task, can only be appreciated by a close perusal of the essay. It is indeed the model for such kinds of composition-a work which combines the quaintness and the blitheness of Elizabethan literature with the urbanity and reserve of a later period.

Sidney begins by numbering himself among "the paperblurrers," "who, I know not by what mischance, in these

my not old years and idlest times, having slipped into the title of a poet, am provoked to say something unto you in the defence of that my unelected vocation." Hence it is his duty "to make a pitiful defence of poor poetry, which from almost the highest estimation of learning, is fallen to be the laughing-stock of children." Underlying Sidney's main argument we find the proposition that to attack poetry is the same as attacking culture in general; therefore, at the outset, he appeals to all professors of learning: will they inveigh against the mother of arts and sciences, the "first nurse, whose milk by little and little enabled them to feed afterwards of tougher knowledge?" Musæus, Homer, and Hesiod lead the solemn pomp of the Greek writers. Dante, Petrarch, and Boccaccio in Italy, Gower and Chaucer in England came before prose-authors. The earliest philosophers, Empedocles and Parmenides, Solon and Tyrtæus, committed their metaphysical speculations, their gnomic wisdom, their martial exhortation, to verse. And even Plato, if rightly considered, was a poet: "in the body of his work, though the inside and strength were philosophy, the skin as it were, and beauty, depended most of poetry." Herodotus called his books by the names of the Muses: "both he and all the rest that followed him, either stole or usurped of poetry their passionate describing of passions, the many particularities of battles which no man could affirm." They also put imaginary speeches into the mouths of kings and captains. The very names which the Greeks and Romans, "the authors of most of our sciences," gave to poets, show the estimation in which they held them. The Romans called the poet vates, or prophet; the Greeks Toiηrns, or maker, a word, by the way, which coincides with English custom. What can be higher in the scale of human understanding than this faculty of

making? Sidney enlarges upon its significance, following a line of thought which Tasso summed up in one memorable sentence: "There is no Creator but God and the Poet."

He now advances a definition, which is substantially the same as Aristotle's: "Poesy is an art of imitation; that is to say, a representing, counterfeiting, or figuring forth: to speak metaphorically, a speaking picture; with this end to teach and delight." Of poets there have been three general kinds: first, "they that did imitate the inconceivable excellences of God;" secondly, "they that deal with matter philosophical, either moral or natural or astronomical or historical;" thirdly, "right poets . . . which most properly do imitate, to teach and delight; and to imitate, borrow nothing of what is, hath been, or shall be; but range only, reined with learned discretion, into the divine consideration of what may be and should be." The preference given to the third kind of poets may be thus explained: The first group are limited to setting forth fixed theological conceptions; the second have their material supplied them by the sciences; but the third are the makers and creators of ideals for warning and example.

Poets may also be classified according to the several species of verse. But this implies a formal and misleading limitation. Sidney, like Milton and like Shelley, will not have poetry confined to metre: "apparelled verse being but an ornament, and no cause to poetry; since there have been many most excellent poets that have never versified, and now swarm many versifiers that need never answer to the name of poets." Xenophon's "Cyropædia," the "Theagenes and Chariclea" of Heliodorus, are cited as true poems; "and yet both these wrote in prose." "It is not rhyming and versing that maketh a poet; but it is that feigning notable images of virtues, vices, or what else, with

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that delightful teaching, which must be the right describing note to know a poet by." Truly "the senate of poets have chosen verse as their fittest raiment ;" but this they did, because they meant, as in matter they passed all in all, so in manner to go beyond them." "Speech, next to reason, is the greatest gift bestowed upon mortality ;" and verse "which most doth polish that blessing of speech," is, therefore, the highest investiture of poetic thought.

Having thus defined his conception of poetry, Sidney inquires into the purpose of all learning. "This purifying of wit, this enriching of memory, enabling of judgment, and enlarging of conceit, which commonly we call learning, under what name soever it come forth, or to what immediate end soever it be directed; the final end is to lead and draw us to as high a perfection as our degenerate souls, made worse by their clay lodgings, can be capable of." All the branches of learning subserve the royal or architectonic science, "which stands, as I think, in the knowledge of a man's self in the ethic and politic consideration, with the end of well-doing, and not of wellknowing only." If then virtuous action be the ultimate object of all our intellectual endeavours, can it be shown that the poet contributes above all others to this exalted aim? Sidney thinks it can.

Omitting divines and jurists, for obvious reasons, he finds that the poet's only competitors are philosophers and historians. It therefore now behoves him to prove that poetry contributes more to the formation of character for virtuous action that either philosophy or history. The argument is skilfully conducted, and developed with nice art; but it amounts in short to this, that while philosophy is too abstract and history is too concrete, poetry takes the just path between these extremes, and combines their

methods in a harmony of more persuasive force than either. "Now doth the peerless poet perform both; for whatsoever the philosopher saith should be done, he giveth a perfect picture of it, by some one whom he presupposeth it was done, so as he coupleth the general notion with the particular example." "Anger, the Stoics said, was a short madness; but let Sophocles bring you Ajax on a stage, killing or whipping sheep and oxen, thinking them the army of Greeks, with their chieftains Agamemnon and Menelaus; and tell me if you have not a more familiar insight into anger than finding in the schoolmen his genius and difference?" Even Christ used parables and fables for the firmer inculcation of his divine precepts. If philosophy is too much occupied with the universal, history is too much bound to the particular. It dares not go beyond what was, may not travel into what might or should be. Moreover, "history being captived to the truth of a foolish world, is many times a terror from well-doing, and an encouragment to unbridled wickedness." It cannot avoid revealing virtue overwhelmed with calamity and vice in prosperous condition. Poetry labours not under the same restrictions. Her ideals, delightfully presented, entering the soul with the enchanting strains of music, "set the mind forward to that which deserves to be called and accounted good." In fine: "as virtue is the most excellent resting-place for all worldly learning to make his end of, so poetry, being the most familiar to teach it, and most princely to move towards it, in the most excellent work is the most excellent workman."

Sidney next passes the various species of poems in review the pastoral; "the lamenting elegiac;" "the bitter but wholesome iambic;" the satiric; the comic, "whom naughty play-makers and stage-keepers have justly made

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