He even goes so far as to contend that
Plautus lives up to the following characterization:[25] "Nicht blos durch
naturgetreue and lebhafte Charakterschilderungen und durch eine komisch
gehaltene, aber die Grenzen des Wahrscheinlichen und des Grazioesen nicht
ueberschreitende Zeichnung des taeglichen Lebens soll der Dichter des
Lustspiels seine Zuschauer interessiren und ihr heiteres Gelaechter
hervorrufen, sondern auch so reiche Anwendung zu geben, durch die es in
den Dienst einer sittlichen Idee tritt, und so gleichsam die moralische
Atmosphaere ... zu reinigen."
Such emotional superlatives merely create in the reader a cachinnatory
revulsion. Yes, Plautus was great, but he was great in a far different
way. He approached the Rabelaisian. It is doubtful if "die Grenzen des
Grazioesen" lay within his purview at all.
[Sidenote: Lamarre] The treatment of Lamarre cited above contains[26] a
highly meritorious analysis of the Plautine characters, discussed largely
as a reflection of the times and people, both of New Comedy and of
Plautus, without imputing to our poet too serious motives of subtle
portrayal. But he too ascribes to Plautus a latent moral purpose: "En
faisant rire, il veut corriger"![27]
[Sidenote: Naudet] This sounds ominously like an echo from Naudet[28] who,
in the course of lauding Plautus' infinite invention and variety of
embroidery, would translate him into a zealous social reformer by saying:
"L'auteur se proposait de faire beaucoup rire les spectateurs, mais il
voulait aussi qu'ils se corrigeassent en riant.
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