241
128.
242
The chain is: reward given by Calisto -Celestina's avarice- her loss of psychological mastery -her murder- execution of servants -whores' resentment- plan to kill Calisto -noise in street- Calisto's haste to defend Sosia and Tristán -missed footing- death.
243
Gilman, 104. Cf. Russell, 164-5.
244
Act I cannot be said to be Petrarchan, not merely because of the absence of definite borrowings, but also because there is nothing to show that its author, whether Rojas or someone else, intended the work to develop in the direction it eventually took. Act I is consistent with what follows, but it would also be consistent with a light, cynical ending of the type found in humanistic comedy or Aeneas Sylvius's Historia de duobus amantibus. It has none of that unambiguous pessimism which marks the main part of the work.
245
'Deudores somos sin tiempo...', ii. 123; 241.
246
Calisto, like Celestina before him, cries ¡Confessión! at the moment of death, and calls on the Virgin Mary for help. This seems to be no more than realistic presentation on Rojas's part, and when Melibea thinks of the next world after Calisto's death, it is merely as a place where she can rejoin him, a pagan erotic heaven. In this, it may be compared to the tercera rueda, Nemoroso's erotic heaven at the end of Garcilaso's first eclogue, but whereas Garcilaso ends on this note, leaving an impression of consolation and restored serenity, Rojas presents Melibea's erotic heaven as something luring her to destruction. After her death it is not mentioned again, and Pleberio's utter abandonment to despair has the last word.
247
Fernando Garrido Pallardó, Los problemas de Calisto y Melibea y el conflicto de su autor. (Figueras, 1957).
248
See p. 100, above.
249
M. Bataillon, 'Gaspar von Barth...' and 'La Célestine primitive', Studia... Spitzer, 39-55; Inez Macdonald, 'Some Observations on the Celestina', HR, xxii (1954), 264-81. Their view appears to be shared by Samonà, op. cit. 221, when he writes of the close link between theme and style.
250
What is needed is something of the quality of F. Cantera Burgos, Álvar García de Santa María y su familia de conversos (Madrid, 1952), which deals with one section of the problem; Nicolás López Martínez, Los judaizantes castellanos y la inquisición en tiempo de Isabel la Católica (Burgos, 1954), which has the best account of marranos in the late fifteenth century; or Cecil Roth, A History of the Marranos (Philadelphia, 1932). The period covered by this last book begins too late to be directly useful for a study of Rojas, and, as the title indicates, it deals with secret Judaizers rather than with conversos in general, but some of the problems which the author considers are relevant here. The best recent account of the life of Spanish Jews, and of persecutions, up to the expulsion in 1492, is given by A. A. Neuman, The Jews in Spain (Philadelphia, 2 vols., 1942). Menéndez y Pelayo, Historia de los heterodoxos españoles (1880-2; Edición Nacional, Santander, 1946-8), approaches the problem (ii. 462-79; iv. 285-323) in a polemical spirit, and does not discuss Rojas.