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Updated: April 30, 2025
If Ariosto had despaired of equalling Boiardo, he must have been hopeless of reaching posterity, in which case his silence must have been useless; and, in any case, it is clear that he looked on himself as the continuator of another's narration. But Boiardo was so popular when he wrote, that the very silence shews he must have thought the mention of his name superfluous.
There is more joking, more resonant laughter in Ariosto than in Boiardo, but there is very much less serenity and cheerfulness; ever and anon a sort of bitterness, a dreary moralizing tendency, a still more dreary fit of prophesying future good in which he has no belief, comes over Ariosto.
As it happened, when I borrowed Boiardo, I had a great many other things on hand which required my time and attention; yet I could not make up my mind to return the book until I had finished it, though my intention had been merely to satisfy my curiosity by a dip into it.
The wild beauty of the retreat, bursting upon him as if by magic, augmented the mingled feeling of delight and awe with which he approached her, like a fair enchantress of Boiardo or Ariosto, by whose nod the scenery around seemed to have been created, an Eden in the wilderness.
But common soldiers are not apt to be the elite of mankind; neither do we know with how goodnatured a smile the mention of them may have been accompanied. People often give a tone to what they read, more belonging to their own minds than the author's. All the accounts left us of Boiardo, hostile as well as friendly, prove him to have been an indulgent and popular man.
Nay, we see that through its influence the grave and simple married love of the earlier tales of chivalry, the love of Siegfried for Chriemhilt, of Roland for his bride Belle Aude, of Renaud for his wife Clarisse, is gradually replaced in later fiction by the irregular love-makings of Huon of Bordeaux, Ogier the Dane, and Artus of Brittany; until we come at last to the extraordinary series of the Amadis romances, where every hero without exception is the bastard of virtuous parents, who subsequently marry and discover their foundling: a state of things which, even in the corrupt Renaissance, Boiardo and Ariosto found it necessary to reform in their romantic poems.
They were not the iniquities of this particular despot nor the scandalous sayings of that particular humanist, but the general moral chaos of the Italian fifteenth and sixteenth centuries; not the poem of Pulci, of Boiardo, of Ariosto in especial, but a vast imaginary poem made up of them all; not the mediæval saints of Angelico and the pagan demi-gods of Michael Angelo, but the two tremendous abstractions: the spirit of Mediævalism in art, and the spirit of Antiquity; the interest in the distressed soul, and the interest in the flourishing body.
There is the whole chronicle of Karl the Great, and all his Palsgrafen, by Pulci and Boiardo, a brave Count and gentleman himself, governor of Reggio, and worthy to sing of deeds of arms; so choice, too, as to the names of his heroes, that they say he caused his church bells to be rung when he had found one for Rodomonte, his infidel Hector.
The varied richness of invention which continually astonishes us, most of all in the case of Boiardo, turns to ridicule all our school definitions as to the essence of epic poetry. For that age, this form of literature was the most agreeable diversion from archaeological studies, and, indeed, the only possible means of re-establishing an independent class of narrative poetry.
The principal Italian poets who have sung the adventures of the peers of Charlemagne are Pulci, Boiardo, and Ariosto. The characters of Orlando, Rinaldo, Astolpho, Gano, and others, are the same in all, though the adventures attributed to them are different. Boiardo tells us of the loves of Orlando, Ariosto of his disappointment and consequent madness, Pulci of his death.
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