The Defence of Poesy by Sir Philip Sidney - Essay Example

Name: Course: Tutor: Date: The defence of poesy by Sir Philip Sidney Basically, in this article Sir Phillip Sidney discusses in-depth on the significance of poetry. He begins by sharing his experience at the Emperor’s court. While at the emperor’s court, Sidney and his friend Edward Wotton devoted themselves to learn horsemanship of John Pietro Pugliano. Pugliano, praised is faculty as a horseman saying that “Soldiers were the noblest of mankind and horsemen were the noblest of soldiers.” Pugliano further illustrates that horsemen were the masters of war, speedy goers, ornaments of peace, strong abiders and triumphers. Sydney is amazed at how Pugliano is passionate about his vocation as a horseman. He keenly puts into account how Pugliano praises is vocation. It is from this experience that Sir Sidney builds upon to defend his vocation as a poet. He notes that, in case Pugliano’s affections and arguments concerning his vocation as a horseman may not be satisfactory, he will provide a strong defence for his vocation as a poet in this article. Therefore, in this article he sets out to defend poesy and show to readers how the significance of poetry. Sidney notes that from the highest learning estimation poetry has fallen to become the laughing-stock of children. By this he means that poetry has been disregarded and given less priority. He notes that those who disregard poetry portray their ungratefulness since they deface that which is considered in the noblest languages and nations to be the first light –giver to ignorance and the first nurse whose milk has gradually enabled them to attain complex knowledge. Therefore by defacing poetry they are playing the hedgehog that drives his host after being received or vipers who after birth kill their parents. Sidney argues that all present day knowledge can be traced back to poetry. For instance, he notes that Greece in all her manifold sciences cannot be able to show any books before poetic books such as Homer, Hesiod and Musaeus. Sydney tries to show that it is through poetry that all other forms of knowledge emerged. Before other faculties of knowledge had been developed poetry was still in existence. Thus those who do not appreciate poetry, fail to acknowledge the root or the mother of all faculties of knowledge. Furthermore, Sidney argues that history shows that writers in the past were mainly poets. He uses the example of Amphion who was said to move stones with his poetry so as to build Orpheus and Thebes to be listened to by beastly people. He further notes that Greece philosophers managed to manifest their ideologies to the world under the masks of poets. For examples, Empedocles, Thales and Parmenides conveyed their natural philosophy in verses. Phocylides and Pythagoras did their moral counsels in verses. Furthermore, Tyrtaeteus in matters regarding war and Solon in matters regarding policy portrayed themselves as poets. According to Sydney, these philosophers, using poetry conveyed highest knowledge which was before hidden to the world. Moreover, he notes that wise Solon was a poet since most of his written works were poetic in nature. His works were continued by Plato who if one keenly examines his works greatly depended on poetry. The beauty and strength of Plato’s philosophy was embedded in his use of poetry. From the examples provided by Sydney in this case, it is evident that in past, the works of most renowned writers were poetic in nature. These writers depended on poetry to showcase their ideas to their readers. Therefore, it is safe to conclude that many writers in the past were mainly poets. Sydney observes that even historiographers although their lips touch on past events they heavily borrow from the weights of poets. Despite the fact that the works of historiographers touch on past events, their writings employs some elements of poetry. For instance, Herodotus conveyed his history by the name of nine muses. He and the rest of his followers used poetry to passionately describe their passions. Therefore, both philosophers and historiographers could not have flourished in popular judgement unless they employed poetry. In this case the importance of poetry is evident on how it is used by not only poets but also philosophers and historiographers to passionately describe their passions. Sidney further observes that in Turkey, apart from their lawgiving divines there are no other writer but poets. This goes to show that as an art, poetry is inherent and in-built in cultures where writing has not fully developed. Moreover in Ireland poets are revered and treated with much respect. Even amongst simple Indians and barbarous where writing does not exist, there are still poets who make their songs in praises to their gods most of their songs showcase a sweet delight for poetry. In Wales, the real remnants of the ancient Briton had poets who they called bards. Despite all their conquest of Saxons, Normans, Danes and Romans, their poets lasted. Therefore, according to Sydney poets are respected and held in high regards in countries such as Ireland and Wales. Sydney also notes that Sibylla prophecies and Delphos oracles were poetic since they were delivered in verses, measures and numbers of words were also put into account and as a result they seemed to have a divine force in it. In poetry, there are a set of standards on verses, measures and numbers of words to be used. The fact that Sibylla prophecies and Delphos oracles were delivered in verses, measures and numbers of words were also put into account shows that they were poetic in nature. He also provides the example of David’s Psalms which he strongly claims that they were poetic. Although the rules of poetry were not founded, David’s psalms’ completely represent poetic works. Sydney notes that even the name “Psalms” in itself is poetic. In the Psalms David poetically describes the coming of God in his majesty, he tells of beasts “hills and joyfulness” and portrays himself poetically as a passionate lover of the everlasting and unspeakable beauty of God. In the Bible, the book of Psalms is categorised as a poetic book. When the book was written by David, poetry as a faculty had not developed fully, there were no rules or a set of standards that poets were to adhere to. This goes to show how poetry is inherent and in-built. He further argues that the ideas of poets are manifested excellently as they imagine them. Some of these ideas are not completely imaginative rather they hold some truth in them. The ideas portrayed in poems can be subdivided into special denominations such as comic, tragic, pastoral satiric, elegiac and iambic among many others. Some of these denominations are categorised according to the aspect that they deal with or touch on. Some of these denominations are categorised according to the kind of verse that they are written in. Poets convey their poetical inventions in different types of writings which are in most cases arranged in verses. Sydney continues to defend his vocation as a poet by asking readers to make comparison between poets, historian and moral philosophers. He concludes that none of these vocations can march the human skills portrayed by poets. He notes that poetry exceeds all the scopes and the eternity of a moment. Philosophers and historians are limited to the scope and time of the subjects that they touch on however, poets are not bound by any of these aspects. On this basis, Sydney argues that philosophers teach however they teach obscurely, such that only the learned can only understand. They teach what has already been taught. However, Sydney notes that poetry is the food for the tenderest stomach. According to him the poet is the popular philosophers. He notes that Aristotle in his discourse of poesy emphasised that poetry is more philosophical and more studiously critical than history. In this case, Sydney tries to argue that as compared to other faculties of knowledge such as history and philosophy, poetry is more liberal and is not limited to a particular scope of knowledge. In addition to this, he emphasises on the simplicity of poetry which is easier to teach than other faculties of knowledge. If the poet is to portray his work accordingly, Sydney argues that nothing can be shunned thus the works of poets are liberal .Whereas historians touch on things of they past, they therefore cannot be liberal. Poetry portrays virtue in its best colours, it thus exceeds history not only in the way it furnished the mind with knowledge but also how it sets forward history. He further argues that poets not only show the way they, they also provide sweet prospect into the way and entice man to enter it. Poets do not begin with obscure definitions, which blind the mind with interpretations and load the memory with endless doubtfulness. Instead, poets come with words that are set in delightful proportions that are either prepared for or accompanied with well-enchanted music skills. Sydney further observes that poets come with tales that forsooth, tales that prevent children from playing, old men from going to the chimney corner and prevents the pretenders from pretending. In this context, Sydney tries to show how poetry is simple, delightful and enticing. In addition, Sydney notes that poets win the mind of the wicked to virtue. Poetry has the convenience of portraying horrible things, unnatural monsters and cruel battles as delightful imitations. He emphasises that he knows men who after reading poetic works that epitomise perfect poesy such as Amadis de Gaule, have been touched to exercise courage, courtesy and liberality. While philosophers scorn delight, they hold little influence on people or preventing wrangles. Whether active or contemplative philosophers in the likes of Plato and Boethius understood that they had to employ poesy in order to enhance the influence of their works. Basically, Sydney alleges that poetry can not only be used to educate but it can also be used to encourage virtue and influence behaviour. He argues that as compared to other arts poetry has more power to draw or influence the mind more effectually. He therefore asserts strongly that, poetry in all the excellent works is the most excellent workman. Sydney touches on comedy and tragedy by noting that some types of poesies take two or three forms. For instance, they can be comical and tragical, in this case such poems are regarded as tragi-comical. Some poems in the same manner have combined verse and prose such as Boethius and Sannazzaro. Some poems have combined both pastoral and heroical matters however if such poem bring about good, Sydney notes that, this conjunction can therefore not be hurtful. On comedy, Sydney notes that it is an imitation of common errors of the human life which are represented in the most ridiculous and scornful way. He further notes that comedy attempts to teach about the uncertainties of the world and makes people knowledgeable about profound truths. If anything can be said in defence of poetry, Sydney argues that poetry stirs and instructs the mind. It not only inflames the mind with the desire to be worthy but also informs with counsel how one can be worthy. He also notes that poetry can be used to help people learn on all human learning since it is universal. As a result, he notes that no learned nation despises poetry and no learned nation lacks poetry. The Greeks and Romans have given divine names such as “prophesying” and “making.” Moreover in this article, Sydney continues to strongly defend his vocation as a poet by comparing it with other vocation. For example, he compares poetry with astronomy and geometry. He notes that the geometrician together with his cousin astronomy cannot escape particularly when they touch on matters regarding the heights of the stars. He asks readers to consider how often physicians lie. However for poets, he notes that they do not affirm therefore they never lie. Sydney defines a lie as affirming something that is false to be true. Therefore, as other artist particularly historians, affirm many things in their cloudy knowledge, they barely escape lies. Nevertheless, the poet does not affirm thus they never lie. Poets do not make circles about their imagination to make readers believe that what they have written is true. Poets do not cite the authorities of other histories, they do not tell what it is or not, what should be and what should not be. When people look for truth in other faculties of knowledge they are bound to come into contact with falsehood. However in poetry, narrations are used as imaginative grounds. He notes that under the sun, poets are the least liars. He further alleges that a man’s wits are what make poesy. In this case, Sydney implies that as compared to other faculties of knowledge such as history, philosophy, physics, astronomy and geometry among many others, poetry is more accurate and reliable. In addition to this Sydney notes that poesy can be abused due to its sweet and charming force. When poetry is abused it can hurt more than army words. Nonetheless, he notes that it is not only poetry that can be abused. For instance, the knowledge of the law can be abused and as a result this can foster critical injuries. Similarly, the word of God has been abused and as a result it has bred heresy and blasphemy. He further observes that before the significance of poets was recognised, most nations set their hearts mainly upon action and not on imagination. Emphasis was placed on doing things that are worthy to be written and not on writing things that are worthy to be done. However, since no art is as ancient as poetry, there can never be a nation without poetry. Sydney reveals that Plato is one of the philosophers who is most worthy of his respect. This is mainly because Plato is the most poetical philosopher that he knows. However, in some instances Plato defiled poetry. He takes a close look at the instances that Plato defiled poetry. He terms it this a “defiling the fountain out of which all flowing streams have proceeded”. Sydney observes that Plato identified the sweet mysteries of poetry that bring about the real points of knowledge. Plato in turn used poetry to create a new method and a school of thought. Plato found fault in the poets of his times who provided to the world with false opinions regarding gods and other unspotted essence. Consequently, the youth were depraved with some of these opinions. Poets did not induce some of these opinions however they imitated these opinions. For example, Sydney notes that Greek stories show that religion was based on various fashioned gods, not taught but imitated by poets. However, Plato does not mean all poets in general rather he talks about poets with wrong opinions about deity without considering any law. Generally, Sydney admit that just like any other faculty of knowledge poetry can also be abused. Sydney continues to defend poesy, by providing examples of renowned rulers who were in support of poesy. He notes that rulers in the likes of Caesars, Alexanders and Scipios were all in favour of poetry. He further notes that Laelius called the Roman Socrates a poet. Poesy has touched the heart of ancient kings, senators, emperors, great captains such as Germanicus, Adrian, David and Sophocles among many other who not only favored poetry but also became poets. On the other hand, Sydney notes that despite the fact that poesy is at times taken for granted, it is embraced in different places around the world. He notes that poets in England have gradually flourished despite the fact that poetry is not well-embraced in that country. Sydney suggests the poesy must not be drawn through the ears, instead it should be gently led or rather it should lead since people from the ancient times affirmed that it was a divine gift that does not necessitate the human skill. According to Sydney comedies and tragedies have influenced poets not to observe rules of skillful poetry or honest civility. He notes that, comedians think that there is no pleasure without laughter which is wrong. Despite the fact that laughter can come with delight this does not mean that laughter brings about delight. In conclusion Sydney asserts that poesy is ever praiseworthy and it is full of delightfulness that breeds virtue. Therefore, the blames laid against poesy are feeble and false. The fact that it is not esteemed in England is the fault of poet-apes and not that of poets. He further asserts that it is fit for the tongue to honor poesy and the tongue to be honored by poesy. No person can scorn the divine mysteries of poetry since even the ancient kings and renowned philosophers acknowledge its significance. Basically, in this article Sir Phillips Sidney defends is vocation as a poet. He argues that all present day knowledge can be traced back to poetry. He also notes that history shows that writers in the past were mainly poets. He uses the example of David and Solon to trace the roots of poetry and portray its significance. Although the rules of poetry were not founded, David’s psalms’ completely represents poetic works. Sydney notes that even the name “Psalms” in itself is poetic. He further observes that philosophers in the likes of Plato greatly depended on poetry to convey their ideologies. Moreover, Sydney observes that even historiographers although their lips touch on past events, heavily borrow from the weights of poets. He asserts that in many countries around the world, poets are revered. He further argues that the ideas of poets are manifested excellently as they imagine them. Nevertheless, some of these ideas are not completely imaginative since they hold some truth in them. Sydney continues to defend poesy, by comparing it with other faculties. He notes that as compared to other arts, poetry has more power to draw or influence the mind more effectually. He concludes that none of these faculties can much the human skills portrayed by poets. Works cited Sidney Phillip. Defense of poesy. The Harvard Classics.  1909–14. Retrieved on December 19, 2011 from http://www.bartleby.com/27/1.html Read More