ealizing in himself; it is no longer a
fact, a reality of his life. Well, now let us take the idea of poetry,
which is nothing else than expressing humanity as completely as possible,
and let us apply this idea to these two states. We shall be brought to
infer that, on the one hand, in the state of natural simplicity, when all
the faculties of man are exerted together, his being still manifests
itself in a harmonious unity, where, consequently, the totality of his
nature expresses itself in reality itself, the part of the poet is
necessarily to imitate the real as completely as is possible. In the
state of civilization, on the contrary, when this harmonious competition
of the whole of human nature is no longer anything but an idea, the part
of the poet is necessarily to raise reality to the ideal, or, what
amounts to the same thing, to represent the ideal. And, actually, these
are the only two ways in which, in general, the poetic genius can
manifest itself. Their great difference is quite evident, but though
there be great opposition between them, a higher idea exists that
embraces both, and there is no cause to be astonished if this idea
coincides with the very idea of humanity.

This is not the place to pursue this thought any further, as it would
require a separate discussion to place it in its full light. But if we
only compare the modern and ancient poets together, not according to the
accidental forms which they may have employed, but according to their
spirit, we shall be easily convinced of the truth of this thought. The
thing that touches us in the ancient poets is nature; it is the truth of
sense, it is a present and a living reality modern poets touch us through
the medium of ideas.

The path followed by modern poets is moreover that necessarily followed
by man generally, individuals as well as the species. Nature reconciles
man with himself; art divides and disunites him; the ideal brings him
back to unity. Now, the ideal being an infinite that he never succeeds
in reaching, it follows that civilized man can never become perfect in
his kind, while the man of nature can become so in his. Accordingly in
relation to perfection one would be infinitely below the other, if we
only considered the relation in which they are both to their own kind and
to their maximum. If, on the other hand, it is the kinds that are
compared together, it is ascertained that the end to which man tends by
civilization is infinitely s