Since the objects of imitation are men in action, and these men must be
either of a higher or a lower type (for moral character mainly answers to
these divisions, goodness and badness being the distinguishing marks of
moral differences), it follows that we must represent men either as
better than in real life, or as worse, or as they are. It is the same in
painting. Polygnotus depicted men as nobler than they are, Pauson as less
noble, Dionysius drew them true to life.

Now it is evident that each of the modes of imitation above mentioned
will exhibit these differences, and become a distinct kind in imitating
objects that are thus distinct. Such diversities may be found even in
dancing,: flute-playing, and lyre-playing. So again in language, whether
prose or verse unaccompanied by music. Homer, for example, makes men
better than they are; Cleophon as they are; Hegemon the Thasian, the
inventor of parodies, and Nicochares, the author of the Deiliad, worse
than they are. The same thing holds good of Dithyrambs and Nomes; here
too one may portray different types, as Timotheus and Philoxenus differed
in representing their Cyclopes. The same distinction marks off Tragedy
from Comedy; for Comedy aims at representing men as worse, Tragedy as
better than in actual life.



III

There is still a third difference--the manner in which each of these
objects may be imitated. For the medium being the same, and the objects
the same, the poet may imitate by narration--in which case he can either
take another personality as Homer does, or speak in his own person,