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from Essays
Published online by Cambridge University Press: 12 September 2012
Toute condition sociale anormale prépare à l'exercice de la magie
(Marcel Mauss)Tratar de exhumar el tema de la magia en La Celestina (1499) de Fernando de Rojas es meterse en camisa de once varas. El lector celestinesco se preguntará: ¿otro artículo sobre el tema de la magia en La Celestina? ¿Qué nueva evidencia existe? Según Ana Vian Herrero, lo que sigue dividiendo a los críticos no es si la magia “existe,” lo que parece fuera de toda duda aunque sólo sea por su presencia ostensible en la obra, sino si debe considerarse un elemento sólo ornamental, o incluso de verosimilitud, o por el contrario, si las artes negras de la vieja son útiles para enamorar a Melibea. Continuando con este dilema, Dorothy Severin añade:
The main lines of critical argument have been drawn between those who believe that Celestina has real power which operates in the work and those that think that her psychological manipulation of the other characters can explain all her success and that the witchcraft is mere psychological ego-boosting.
La crítica celestinesca ha logrado dividirse en dos bandos: los que creen en la escasa eficacia de los hechizos o poderes sobrenaturales de la Celestina para llevar a cabo la philocaptio de Melibea, y los creyentes en que las practicas hechiceras juegan un papel de suma importancia para el enamoramiento de Melibea. Representando al primer bando encontramos a críticos como: Menéndez Pelayo, Laza Palacios, Sánchez, Herrero, Garrosa, Gómez Moreno y Jiménez Calvente entre otros.
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