“Yes, well, you won’t see him this evening,” replied the buffo. “He’s only in the next room, but he’s much too busy to come.”
“What is he doing?”
“Baptising Christians—those who couldn’t make up their minds before whether they would be converted or not.”
“Very well, we won’t interrupt him.”
So I had to be content with Argantino, who came with his book, his rod of magic and his wings. After flying about for some time in a hall with columns, he settled down, and someone entered and told him the disquieting news about Pope Gregorio III being shut up in Paris. But, knowing that it was the will of heaven that the inhabitants should not perish, he summoned his confidential family devil Nacalone by opening the book, just as a rich man of to-day liberates infernal power by opening his cheque-book. Nacalone was as comic as the mask Pasquino, and tumbled to show his willingness to obey. He had a string to his back so that he could be turned upside down and made to stand on his head. He received his instructions and flew off to execute them.
The Viennese columns disappeared and the devils, plenty of them, all with wings and tails and horns, were shown, as
in a vision, working at the subterranean road. Two were sawing a block of stone; some flew up to use their hammers and do work in the upper parts of the tunnel; one, who was perhaps nervous or perhaps more of an artist and wanted to look the part of a modern Palermitan workman, used his legs to climb a ladder to reach his work; others were digging up the ground and knocking down the walls; a devil wheeled an empty Sicilian cart, painted with paladins, rapidly across the stage and after a moment wheeled it back slowly because it was now heavily laden with tools and cement; another kept coming with a basket of stones on his shoulder and emptying them down in heaps. It was a busy scene and much applauded, especially the cart. The Viennese columns hid it from view.
The buffo was very proud of this scene, and no wonder.
“There is nothing like it in Dante. But then,” he continued, “there would not be likely to be. What is Dante? As versification, as language, his poem is fine, splendid, supreme, above all other poetry books; but as sense, what is it? And then again, why should Dante go about to make me believe in devils? Me! the ruler of all the devils in the teatrino! As though I did not know more about devils than anyone. Dante is the Emperor of Words, but the buffo is the Emperor of Deeds. And then his obscurity! As a theme for discussion Dante is as obscure as religion. One says: ‘It is so.’ While another says: ‘It is not so.’ As men discuss a melon and one says: ‘Inside it is red.’ While another says: ‘Inside it is white.’ Who can bear testimony to the truth of Dante’s words? We cannot cut his poem open and see his inner meaning. Whereas I have cut my inferno open for you. I have shown you what it is like inside, and you can bear testimony to the truth of the subterranean road.”
The buffo told me that the Christians in Paris were not armed, but they all got safely away to Montalbano. During the siege, the Pope directed the defence, and the people, following his commands, threw their furniture over the