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Once more, far be it from any reasonable person to blame
Erasmus, or any of his immediate contemporaries, for not doing what
it was not their chief business to do. That chief business, in the
direction of criticism, was to shake off the critical promiscuousness of
the Middle Ages, to insist on the importance of accurate texts and
exact renderings, to stigmatise the actual barbarism, the mere
mumpsimus, which had no doubt too often taken the place not only
of pure classical Latinity, not only of the fine if not classical Latin of
Tertullian and Augustine and Jerome, but of that exquisite “sport” the
Latin of the early Middle Age hymns, to hammer Greek into men’s
heads (or elsewhere), to clear up the confusion of dates and times
and values, which had put the false Callisthenes on a level with
Arrian, and exalted Dares above Homer. Even the literary beauty of
the classics themselves was not their main affair;—they had to
inculcate school-work rather than University work, University work
rather than the maturer study of literature. Of the vernaculars it was
best that they should say nothing: for except Italian none was in a
very good state, and Humanists were much more likely to speak
unadvisedly with their lips if they did speak on the subject. They
worked their work: well were it for all if others did the same.
For the reasons given, then, Erasmus and those whom he
represents[18] could do little for criticism proper; and for the same (or
Distribution of yet others closely connected) the northern nations,
the Book. of whom Erasmus is the most distinguished literary
representative, could for a long time do as little: while some of them
for a much longer did nothing at all. Of the others, the criticism of
Spain, the criticism of France, and the criticism of England were all
borrowed directly from that of Italy. The Spaniards did not begin till
so late that their results, like those of Opitz and other Germans,
cannot be properly treated till the next Book. France was stirred
about the middle of the century, and England a very little later. These
two countries, therefore, will properly have each its chapter in the
present book. But two of much more importance must first be given
to those Italian developments, in our Art or Study, on which both
French and English criticism are based. The first will deal with those
who write, roundly speaking, before Scaliger; the second with the
work of that redoubted Aristarch, with the equally—perhaps the more
—important name of Castelvetro, with the weary wrangle over the
Gerusalemme Liberata (which, weary as it is, is the first great critical
debate over a contemporary vernacular work of importance, and
therefore within measure not to be missed by us), and with certain of
the later Italian critical theorists, of the sixteenth and earliest
seventeenth century, who are valuable, some as continuing, some
as more or less ineffectually fighting against, the neo-classic
domination.