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Published online by Cambridge University Press: 02 December 2020
The so-called formal dialogue constituted between the years 1640 and 1700 a substantial part of ephemeral as well as serious literature. Like the present-day dialogue of fiction and of the stage, it was only approximately natural, and to a varying degree. In modern novels or in popular “talky” plays it is not hard to find passages which neither advance the plot nor build characterization, and wherein the interest is emphatically centered on the topics discussed. Yet, as every one recognizes, important changes in taste have taken place since the days of the formal dialogue. Disputations no longer hold their former sway in college and university. Other methods are now employed for discussing problems of politics, of religion, of philosophy, of science, which were once commonly argued in the formal dialogue. It is my purpose to show, through the consideration of some of the by-products of the dialogue in the day of its vogue, that its popularity was occasioned by a controversial or dialoguing spirit, and conversely that the form itself was largely responsible for the creation and continuance of this atmosphere of conflict.
1 For this, as for other valuable suggestions, I am indebted to Professor Carleton Brown.
2 In the Dialogus Miraculorum of Caesarius of Heisterbach a dialogue of an instructive sort is carried on in the form of an inverted catechism with “Novicras” as the questioner, and “Monachus” as the giver of information.—Quite outside the church, evidence of the antiquity of the form is afforded by the De partitione Oratoria of Cicero. Here, in a dialogue between father and son, the son is the questioner.