a secret bond between all forms of Arcadian dreaming. Not only was Rousseau fascinated, like the early _précieux_ and _précieuses_, by D’Urfé’s pastoral, but he himself appealed by his renewal of the main pastoral theme of love to the descendants of these former Arcadians in the polite society of his time. The love of Rousseau is associated not like that of the _précieux_, with the intellect, but with the emotions, and so he substitutes for a “wire-drawn and super-subtilized gallantry,” the ground-swell of elemental passion.[55] Moreover, the definitely primitivistic coloring that he gave to his imaginative renewal of the pastoral dream appealed to an age that was reaching the last stages of over-refinement. Primitivism is, strictly speaking, nothing new in the world. It always tends to appear in periods of complex civilization. The charms of the simple life and of a return to nature were celebrated especially during the Alexandrian period of Greek literature for the special delectation no doubt of the most sophisticated members of this very sophisticated society. “Nothing,” as Dr. Santayana says, “is farther from the common people than the corrupt desire to be primitive.” Primitivistic dreaming was also popular in ancient Rome at its most artificial moment. The great ancients, however, though enjoying the poetry of the primitivistic dream, were not the dupes of this dream. Horace, for example, lived at the most artificial moment of Rome when primitivistic dreaming was popular as it had been at Alexandria. He descants on the joys of the simple life in a well-known ode. One should not therefore hail him, like Schiller, as the founder of the sentimental school “of which he has remained the unsurpassed model.”[56] For the person who plans to return to nature in Horace’s poem is the old usurer Alfius, who changes his mind at the last moment and puts out his mortgages again. In short, the final attitude of the urbane Horace towards the primitivistic dream--it could hardly be otherwise--is ironical.