What then was the passion which he thus expressed, who was the goddess, for whom, since he could not raise a temple and a marble statue in the little house which he longed for and built in the Via Mirasole, he constructed the architecture, the forms and the poetical adornments of the _Furioso? _ He never uttered her name, because none of the other great Italian poets was so little a theorist or critic as Ariosto. He never discussed his art or art in general, limiting himself to saying very simply, and indeed very inadequately, that what he meant by art was "A work containing pleasing and delightful things"; nor, as we have seen, have the critics told us who she was, since they have at the most indicated vaguely and indirectly in their illogical formula that "his Goddess was Art." CHAPTER III THE HIGHEST LOVE: HARMONY But we on the other hand shall name her, and we shall call her Harmony, and we shall prove that those who assign a simple aim to Ariosto in the _Furioso,_ Art or Pure Form, were gazing at her and seeing her as it were through a veil of clouds. In doing this, we shall at the same time define the concept of Harmony. We cannot avoid entering upon certain theoretical explanations in relation to this matter; but it would be wrong to look upon them as digressions, since it is only by their means that the way can be cleared to the understanding of the spirit which animates the _Furioso._ There is something comic or at least ironic in this necessity in which we find ourselves, of weighting with philosophy a discourse relating to so transparent a poet as Ariosto; but we have already warned the reader at the beginning that it is one thing to read and let sing to him the verses of a poet, and another to understand him, and that what is easy to learn may sometimes be very difficult to understand. It is therefore without doubt contradictory to state that an artist has for his special and particular end or content, art itself, art which is the general end of every artist: as contradictory as to say that an individual has for his concrete and proper end, not this or that work and profession, but life. And there is also no doubt that since every error contains in it an element of truth, those erroneous theories aimed at something effectively existing: a particular content, which they were not able to define, and which could never be in any case art for art. Two sorts of judgments of that formula have nevertheless been expressed in relation to two different groups of works of art: those relating to works which seemed to be inspired by a particular form of art, and those which seem to be inspired by the idea of Art itself, by Art in universal; and for this reason our rapid investigation must be divided and directed first to the one and then to the other case.