Un resultado sorpresivo: las actitudes justificadoras de un golpe de estado

Astarotte’s very being is full of contradiction.162 He states that all may be saved,

while later explaining who will be damned. He is a devil that helps Christian paladins. He is

a devil that quotes the Bible and chastises others for not having read it carefully. He has

intimate knowledge of the heavens, although he has been banished from them. His speech

and demeanor are independent, contrasted by his ultimate and unconditional service to

Malagigi.

Astarotte’s contradictions continue. Astarotte gives instructions to Malagigi on how

to tie up the loose ends associated with Rinaldo’s transport to Roncisvalle. Astarotte advises

Malagigi to dispel any suspicion and trust Beelzebub, the prince of the devils (25.165-166).

However, upon reaching Rinaldo, Astarotte advises him to do the opposite:

E se vuoi pur che il ver presto ti dica, non ti fidar di noi se non col pegno, perché alla vostra natura è nimica

la nostra per invidia e per isdegno. (25.208.1-4)

In the final five cantos Pulci’s narrative voice addresses the reader increasingly. Pulci

precedes the Astarotte episode by acknowledging the seemingly inconsistent style full of

contradiction. In octave 168 the author indicates that there is motive behind his seemingly

inconsistent style:

Or lasciam Astaròt andar per l’aria, ché questa notte troverrà Rinaldo: la nostra istoria è sì fiorita e varia

ch’i’ non posso in un luogo star mai saldo; e non sia altra oppinïon contraria,

ché troppe belle cose dice Arnaldo; e ciò ch’e’ dice, il ver con man si tocca,

ch’una bugia mai non gli esce di bocca. (25.168)

The Arnaldo addressed in octave 168 is the second mention of the fictitious poet. The

first Arnaldo reference is correlated to Pulci’s elevation of the poem’s tone in the face of

cultural irrelevance as an outcome of the polemics.The reference to Arnaldo in this later

octave may be viewed in a similar light. Pulci is again using the Arnaldo text as a testament,

of his sources. Pulci is cautioning those who might mistakenly judge his seemingly

inconsistent style as inferior, a critique leveled at the Morgante minore by contemporaries.

3.7 “Ognun erra a voler giudicar il Ciel di terra”

In the ultimate act of hypocrisy, Astarotte chastises those who speak about the same

topics found in his discourse. Astarotte states that he was one of the principal seraphim

before his fall from grace. There is no doubt that Astarotte is speaking exclusively as a fallen

angel; his firsthand knowledge of the heavens gives him authority on the subject. In octave

159 he unleashes a reprimand on poets, philosophers, and theologians:

E poeti e filosofi e morali

queste cose ch’io dico anche non sanno; ma la presunzion vuol de’ mortali saper le gerarchie come elle stanno. Io ero serafin de’ principali,

e non sapea quel che quaggiù detto hanno Dionisio e Gregorio, ch’ognun erra a voler giudicare il Ciel di terra. (25.159)

Even from his privileged place in the heavens, Astarotte could not hear what

Dionysius the Areopagite professed. Dionysius was popular with Catholic Platonists because

of certain Neoplatonic texts attributed to him in the sixth century detailing the structure and

hierarchy of the heavens. Astarotte declares that it would have been impossible for Dionysius

to know the order of the heavens from his vantage point on earth.

To read a synthesis of Dionysius’s De coelesti hierarchia one need go no further than

the fourteenth chapter of Ficino’s De Christiana religione. The chapter is appropriately

entitled “L’ordine dei cieli degli angeli, delle anime intorno alla trinità come l’ordine delle

sfere intorno al centro.” Ficino summarizes and supports Dionysius:

Come ritiene Dionisio Areopagita, vi sono tre gerarchie degli spiriti celesti, ciascuna delle quali contiene tre ordini. Ciascun ordine come calcolano alcuni

teologi, contiene molte legioni: ritengono che una legione consti

seimilaseicentosessantasei unità, e che nei singoli ordini vi siano tante legioni quante sono le unità che la legione stessa abbraccia. Ma io consento

maggiormente con Dionisio che dice essere tanta la moltitudine di quegli spiriti, da eccedere la facoltà di calcolo degli uomini.163 (81)

According to Astarotte, anyone who judges the heavens from earth errs. Ficino agrees

with and cites Dionysius; therefore, he is one who errs. Astarotte embraces the Ficino

representation; the reader cannot ignore the likeness between his discourse and that of Ficino.

However, he also reveals the main flaw in Ficino’s discourse: a lack of firsthand knowledge

while speculating on divine matters.

Maintaining the same authoritative tone, Astarotte continues in the following octave:

E sopra tutto questo ti bisogna non ti fidar di spiriti folletti,

ché non ti dicon mai se non menzogna e metton nella mente assai sospetti e farebbon più danno che vergogna; e perché intenda, e’ non vengon costretti nell’acqua o nello specchio, e in aria stanno, mostrando sempre falsitate e inganno. (25.160)

In Octave 160 Astarotte mentions that the most malicious spirits cannot be contained

within water or mirrors; they carry out their falsehood and deceit in the air, an abstract

medium. With regard to the “spiriti folletti” Davide Pucini states: “il poeta vuol riferirsi a

personaggi reali” (1086). This brings us to one of the main points of difference between

Malagigi and Astarotte. Malagigi performs a brand of magic bound within the realms of

nature, while Astarotte’s powers and knowledge derive from the supernatural, be it divine or

demonic.

163_{In 1457 Lorenzo Valla fervently contested the authorship of these texts. Valla had followers. By the first} years of the sixteenth-century Erasmus accepted Valla’s argument and the texts have been attributed ever since to an author known as Pseudo-Dionysius the Areopagite.

3.8 Equine Possession

Astarotte’s possession of Baiardo in Canto XXV is not the first time that the

notoriously feisty steed has been under the control of another. In Canto V Malagigi possesses

Baiardo in a like manner to play a prank on Rinaldo.164 Malagigi disguises himself as an

exhausted old man (5.22.2-4). Rinaldo sympathizes and lets the incognito Malagigi mount

his steed to give his legs a rest (5.24.3-4). As soon as Malagigi touches the bridle, the feisty

Bairdo comes under complete control of the wizard in disguise (5.26.1-4). Malagigi quickly

flees “come un leopardo” (5.28.7). Rinaldo and his companions frantically give chase.

Malagigi eventually relinquishes control of the horse and reveals his true identity; the prank

is over (5.29). A comparison of this scene with the Astarotte scene in Canto XXV, both

contained within similar frameworks, will clarify the differences between Malagigi’s and

Astarotte’s powers.

There are lines in each scene that may reference the other episodes respectively,

advancing the call for a textual comparison. In Canto XXV, right before Astarotte occupies

Baiardo, the horse protests in light of a similar past experience:

Quando Baiardo il dïavol sentiva, perch’altra volta di questi alloggiòe, intese ben come la cosa giva,

e come un drago a soffiar cominciòe (25.211.1-4)

164

Franca Ageno explains Malagigi’s lineage in her commentary after his debut in Canto III: “Malagigi (il Maugis ladrone del Renaus o Quatre fils d’Aymon) e Viviano, nella tradizione italiana, sono cugini di Rinaldo e di Orlando, perché il padre loro, Buovo d’Agrismonte, è fratello di Amone, padre del primo, e di Mil(l)one, padre del secondo paladino. Malagigi è mago, comanda ai demonî e, gettando l’arte, cioè interrogando la sorte mediante incantesimi, conosce il futuro e le cose nascoste” (Morgante 66).

Critics deny that this is a reference to another scene from the Morgante. They explain

it as one of the many inaccuracies found in Pulci’s Morgante.165 Their textual searches have

obviously neglected Canto V. This omission may be because of Malagigi’s vocation as a

wizard as opposed to a devil.

Yet, Malagigi’s magical powers are characterized as devilish more than once in the

Morgante. The most explicit description of Malagigi as diabolic is found in Canto XXI. The

narrator describes the initial encounter between Malagigi and Creonta: “Malagigi guarda i

suoi brutti vestigi, / e lei pur lui, e par piena d’angosce, / ché l’un diavolo ben l’altro

conosce” (21.66.6-8).166 There is a similar characterization of Malagigi’s powers in Canto

XXIV. Before dealing with Creonta’s giants, Orlando tells a frightened Charlemagne that

Malagigi will take care of everything: “che Malagigi ha due volte affermato / ch’io lasci a lui

de’ giganti la briga; / e l’un dïavol sai l’altro gastiga” (24.89.6-8). It is almost certain that the

mention of a previous possession in Canto XXV references the episode in Canto V.

After Malagigi pulls his prank, Rinaldo explains his bewilderment. Malagigi

responds: “– Tu non sai ancora, innanzi ch’io tel dica, / di questo testo, Rinaldo, le chiose. –”

(5.30.5-6). These are verses that have puzzled critics.167 A reference to the importance of

Canto V for future cantos may be deduced from these verses; however, it requires a slightly