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Italian Bookshelf (download as PDF) - Ibiblio

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464 “<strong>Italian</strong> <strong>Bookshelf</strong>.” Annali d’italianistica 25 (2007)<br />

reality” (39). He further identifies Orlando’s madness <strong>as</strong> a definitive moment within the<br />

poem and emph<strong>as</strong>izes its centrality within the Furioso.<br />

In chapter three, “Turpin’s Role: Poetry and Truth in the Furioso,” Zatti examines<br />

the relationship between truth and fictional writing in the Furioso, <strong>as</strong> well <strong>as</strong> its<br />

applicability within other epic works, such <strong>as</strong> Pulci’s Morgante. Zatti emph<strong>as</strong>izes the<br />

romance poet’s relationship to and dependence on the auctor Turpin and his credibility <strong>as</strong><br />

a reliable source: “In <strong>Italian</strong> popular epic, simply quoting Turpin (<strong>as</strong> w<strong>as</strong> the c<strong>as</strong>e with<br />

any source, real or fictitious) w<strong>as</strong> enough to support veracity […]. It w<strong>as</strong> a distant<br />

memory of a real process that claimed to go back to the old French gestes, but that in fact<br />

went back to their vernacular translations in prose and the Franco-Veneto poems that first<br />

document the popularity of chivalric stories on the <strong>Italian</strong> peninsula” (63). Zatti stresses<br />

that audiences of the chansons de geste did not bother to make a distinction between<br />

historical truth and events legitimated by the oral tradition within the poems they heard.<br />

Chapter four is entitled “T<strong>as</strong>so versus Ariosto?” and discusses the querelle between<br />

the artistic legitimacy of the Furioso and the Liberata. “Ariosto’s work represents an<br />

illustrious summa of the romance tradition, and T<strong>as</strong>so repudiates it less in reality than he<br />

affirms in theory, because it is in relation to it (and not only in his historical role <strong>as</strong><br />

‘imitator’ of Ariosto) that he begins his decisive encounter with modernity and ‘the<br />

custom of current times’” (95). Zatti maintains that current scholarship on the Liberata<br />

should recognize the legacy of chivalric literature in T<strong>as</strong>so’s Counter-Reformation epic.<br />

He utilizes Harold Bloom’s concept of the “anxiety of influence” <strong>as</strong> a point of departure<br />

for his critical approach to “understand the attitude at once of reverence and repulsion, of<br />

veneration and antagonism, that links T<strong>as</strong>so to Ariosto” (96). Zatti defines this dispute <strong>as</strong><br />

one of the “longest and fiercest of <strong>Italian</strong> literary history” (96).<br />

In chapter five, “The Shattering of the Chivalric World: Ariosto’s Cinque canti,”<br />

Zatti stresses how the unfinished narrative of the Cinque canti h<strong>as</strong> an undeniable<br />

relationship to the fictitious historical context and characters of the Furioso. Since the<br />

narration is linear with only one omniscient narrator, the Cinque canti can be seen to<br />

advocate “a return to the pre-Boiardo form of the genre [chansons de geste]. In fact, the<br />

plot of the Cinque canti follows a single thread (the rebellion of the Christian peoples<br />

incited by Ganelon against the authority of Emperor Charles), which brings together the<br />

<strong>as</strong>sorted threads crisscrossing the poem into a single, compact block” (118). Zatti’s<br />

observation of the internal conflict among the Christians is emph<strong>as</strong>ized in this chapter.<br />

Zatti scrutinizes the legitimacy of a figurative reading of the martial encounters<br />

between the Christian and pagan armies in chapter six, “Christian Uniformity, Pagan<br />

Multiplicity.” He stresses both the multiplicity of antithetical points of view that emerge<br />

within the conflict of the poem’s strict ideological framework, <strong>as</strong> well <strong>as</strong> the<br />

representation of emotional identification on both sides (136). In the next chapter,<br />

“Errancy, Infirmity, and Conquest: Figures of Conflict,” Zatti identifies a division within<br />

the narrative <strong>as</strong>pects of the Liberata maintaining a distinction between the “poetic ‘I’ (the<br />

formal consciousness that guarantees the text’s unity and views the text <strong>as</strong> a means of<br />

redemption), and the historic ‘I’ (the phantoms of an existential condition of fragility and<br />

division that obsessively resurfaces in the poem)” (162). According to Zatti, T<strong>as</strong>so,<br />

unlike Ariosto, “gives up the opportunity to carve out that niche for the ‘I’ that allowed<br />

Ariosto, within the freer narrative frame of romance, to mediate within the conventional<br />

setting of the canto’s proem” (163-64). This chapter also offers biographical information<br />

on T<strong>as</strong>so, detailing in particular his r<strong>as</strong>h of restless wanderings and mental illness.

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