Similar traces are to be found in another& doctrine to which De Sanctis held and formulated as the distinction and opposition between the _poet_ and the _artist:_ a doctrine which it is desirable to make clear, not only with a view of strengthening the concept to which we have had recourse, but also because Ariosto himself is numbered among the poets to whom the distinction has been chiefly applied, as he has been held to be distinct and opposed, along with Politian and Petrarch, and perhaps others, as artists, to Dante or to Shakespeare, as poets. The doctrine appears to be endorsed by facts, and therefore looks plausible and is readily accepted and continually reproduced, as on several occasions in the history of aesthetic ideas. It was not altogether unknown in the days of Ariosto himself, if Giraldo Cinzio can be held to have suggested it, when in his description of an allegorical picture, in which were to be seen the two great Tuscans "in a green and flowery meadow upon a hill of Helicon," Dante, with his robe fastened at the knees, "manipulated the circular scythe, cutting all the grass that his scythe met with," while Petrarch, "robed in senatorial robe, lay there selecting among the noble herbs and the delicate flowers." In spite of this, it is altogether unsustainable as an exact theory, because it introduces an unjustified and unjustifiable dualism, which it is altogether impossible to mediate, since each of the two distinct terms contains in itself the other and nothing else, thus demonstrating their identity: the poet is poet because he is an artist, that is to say, he gives artistic form to feeling, and the artist would not be an artist, if he were not a poet, that is to say, if he had not a feeling to elaborate. The apparent confirmation of this theory by facts arises from this, that there are as we know, artists who have a devotion for cosmic Harmony as their chief content, and others who have other devotions: and this proves that it is advisable to make a very moderate and restrained use of the distinction between poets and artists, between those who represent the beautiful and those who represent the real, as is the case with all empirical distinctions. Sometimes the same distinction, taken from the bosom of poetry or of some other special art, has been thrown into the midst of the series of the so-called arts, severing those arts which have cosmic Harmony, absolute Beauty, ideal Beauty, the rhythm of the Universe for their object, from others which have for their object individual feelings and life. Among the former were numbered (as in the school of Winckelmann) the art of sculpture and certain sorts of painting at least, and among the latter, poetry; or (according to Schelling and Schopenhauer) bestowing upon music alone the whole of the first field. Music would thus be opposed to the other arts and would possess the value of an unconscious Metaphysic, in so far as it directly portrayed the rhythm of the Universe itself. A