Old Calabria by Norman Douglas (page 2)

stretches of bad land with this tree. (See Consular Reports, Italy, No. 431.) But he is not a peasant!]

It is nothing short of a social revolution, depopulating the country of its most laborious elements. 788,000 emigrants left in one year alone (1906); in the province of Basilicata the exodus exceeds the birthrate. I do not know the percentage of those who depart never to return, but it must be considerable; the land is full of chronic grass-widows.

Things will doubtless right themselves in due course; it stands to reason that in this acute transitional stage the demoralizing effects of the new system should be more apparent than its inevitable benefits. Already these are not unseen; houses are springing up round villages, and the emigrants return home with a disrespect for many of their country’s institutions which, under the circumstances, is neither deplorable nor unjustifiable. A large family of boy-children, once a dire calamity, is now the soundest of investments. Soon after their arrival in America they begin sending home rations of money to their parents; the old farm prospers once more, the daughters receive decent dowries. I know farmers who receive over three pounds a month from their sons in America–all under military age.

“We work, yes,” they will then tell you, “but we also smoke our pipe.”

Previous to this wholesale emigration, things had come to such a pass that the landed proprietor could procure a labourer at a franc a day, out of which he had to feed and clothe himself; it was little short of slavery. The roles are now reversed, and while landlords are impoverished, the rich emigrant buys up the farms or makes his own terms for work to be done, wages being trebled. A new type of peasant is being evolved, independent of family, fatherland or traditions–with a sure haven of refuge across the water when life at home becomes intolerable.

Yes; a change is at hand.

And another of those things which emigration and the new order of affairs are surely destroying is that ancient anthropomorphic way of looking at nature, with its expressive turns of speech. A small boy, whom I watched gathering figs last year, informed me that the fig-tree was _innamorato delle pietre e cisterne–_enamoured of stones and cisterns; meaning, that its roots are searchingly destructive to masonry and display a fabulous intuition for the proximity of water. He also told me, what was news to me, that there are more than two or three varieties of figs. Will you have his list of them? Here it is:

There is the _fico arnese,_ the smallest of all, and the _fico santillo,_ both of which are best when dried; the _fico vollombola,_ which is never dried, because it only makes the spring fruit; the _fico molegnano,_ which ripens as late as the end of October and must be eaten fresh; the _fico coretorto (“_ wry-heart “–from its shape), which has the most leathery skin of all and is often destroyed by grubs after rain; the _fico troiano;_ the _fico arzano;_ and the _fico vescovo,_ which appears when all the others are over, and is eaten in February (this may be the kind referred to in Stamer’s “Dolce Napoli” as deriving from Sorrento, where the first tree of its kind was discovered growing out of the garden wall of the bishop’s palace, whence the name). All these are _neri–_black.

Now for the white kinds. The _fico paradiso_ has a tender skin, but is easily spoilt by rain and requires a ridiculous amount of sun to dry it; ihe _fico vottato_ is also better fresh; the _fico pezzottolo_ is often attacked by grubs, but grows to a large size every two or three years; the _fico pascarello_ is good up till Christmas; the _fico natalino;_ lastly, the _fico —-_, whose name I will not record, though it would be an admirable illustration of that same anthropomorphic turn of mind. The _santillo_ and _arnese,_ he added, are the varieties which are cut into two and laid lengthwise upon each other and so dried (Query: Is not this the “duplex ficus” of Horace?).

“Of course there are other kinds,” he said, “but I don’t remember them just now.” When I asked whether he could tell these different fig-trees apart by the leaves and stems alone and without the fruit, he said that each kind, even in winter, retained its peculiar “faccia” (face), but that some varieties are more easy to distinguish than others. I enquired into the mysteries of caprification, and learned that artificial ripening by means of a drop of oil is practised with some of them, chiefly the _santillo, vollombola, pascarello_ and _natalino._ Then he gave me an account of the prices for the different qualities and seasons which would have astonished a grocer.

All of which proves how easy it is to misjudge of folks who, although they do not know that Paris is the capital of France, yet possess a training adapted to their present needs. They are specialists for things of the grain-giving earth; it is a pleasure to watch them grafting vines and olives and lemons with the precision of a trained horticulturist. They talk of “governing” _(governare)_ their soil; it is the word they use in respect to a child.

Now figs are neither white nor black, but such is the terminology. Stones are white or black; prepared olives are white or black; wine is white or black. Are they become colour-blind because impregnated, from earliest infancy, with a perennial blaze of rainbow hues– colour-blinded, in fact; or from negligence, attention to this matter not bringing with it any material advantage? Excepting that sign-language which is profoundly interesting from an artistic and ethnological point of view–why does not some scholar bring old lorio’s “Mimica degli Antichi” up to date?–few things are more worthy of investigation than the colour-sense of these people. Of blue they have not the faintest conception, probably because there are so few blue solids in nature; Max Mueller holds the idea of blue to be quite a modern acquisition on the part of the human race. So a cloudless sky is declared to be “quite white.” I once asked a lad as to the colour of the sea which, at the moment, was of the most brilliant sapphire hue. He pondered awhile and then said:

“Pare come fosse un colore morto” (a sort of dead colour).

Green is a little better known, but still chiefly connected with things not out of doors, as a green handkerchief. The reason may be that this tint is too common in nature to be taken note of. Or perhaps because their chain of association between green and grass is periodically broken up–our fields are always verdant, but theirs turn brown in summer. Trees they sometimes call yellow, as do some ancient writers; but more generally “half-black” or “tree-colour.” A beech in full leaf has been described to me as black. _”Rosso”_ does not mean red, but rather dun or dingy; earth is _rosso._ When our red is to be signified, they will use the word “turco,” which came in with the well-known dye-stuff of which the Turks once monopolized the secret. Thus there are “Turkish” apples and “Turkish” potatoes. But “turco” may also mean black–in accordance with the tradition that the Turks, the Saracens, were a black race. Snakes, generally greyish-brown in these parts, are described as either white or black; an eagle-owl is half-black; a kestrel _un quasi bianco._ The mixed colours of cloths or silks are either beautiful or ugly, and there’s an end of it. It is curious to compare this state of affairs with that existing in the days of Homer, who was, as it were, feeling his way in a new region, and the propriety of whose colour epithets is better understood when one sees things on the spot. Of course I am only speaking of the humble peasant whose blindness, for the rest, is not incurable.

One might enlarge the argument and deduce his odd insensibility to delicate scents from the fact that he thrives in an atmosphere saturated with violent odours of all kinds; his dullness in regard to finer shades of sound–from the shrieks of squalling babies and other domestic explosions in which he lives from the cradle to the grave. That is why these people have no “nerves”; terrific bursts of din, such as the pandemonium of Piedigrotta, stimulate them in the same way that others might be stimulated by a quartette of Brahms. And if they who are so concerned about the massacre of small birds in this country would devote their energies to the invention of a noiseless and yet cheap powder, their efforts would at last have some prospects of success. For it is not so much the joy of killing, as the pleasurable noise of the gun, which creates these local sportsmen; as the sagacious “Ultramontain” observed long ago. “Le napolitain est pas-sionne pour la chasse,” he says, “parce que les coups de fusil flattent son oreille.” [Footnote: I have looked him up in Jos. Blanc’s “Bibliographic.” His name was C. Haller.] This ingenuous love of noise may be connected, in some way, with their rapid nervous discharges.

I doubt whether intermediate convulsions have left much purity of Greek blood in south Italy, although emotional travellers, fresh from the north, are for ever discovering “classic Hellenic profiles” among the people. There is certainly a scarce type which, for want of a better hypothesis, might be called Greek: of delicate build and below the average height, small-eared and straight-nosed, with curly hair that varies from blonde to what Italians call _castagno chiaro._ It differs not only from the robuster and yet fairer northern breed, but also from the darker surrounding races. But so many contradictory theories have lately been promulgated on this head, that I prefer to stop short at the preliminary question–did a Hellenic type ever exist? No more, probably, than that charming race which the artists of Japan have invented for our delectation.

Strains of Greek blood can be traced with certainty by their track of folklore and poetry and song, such as still echoes among the vales of Sparta and along the Bosphorus. Greek words are rather rare here, and those that one hears–such as _sciusciello, caruso, crisommele,_ etc.–have long ago been garnered by scholars like De Grandis, Moltedo, and Salvatore Mele. So Naples is far more Hellenic in dialect, lore, song and gesture than these regions, which are still rich in pure latinisms of speech, such as surgere (to arise); scitare (excitare–to arouse); e (est–yes); fetare (foetare); trasete (transitus–passage of quails); titillare (to tickle); craje (cras–to-morrow); pastena (a plantation of young vines; Ulpian has “pastinum instituere”). A woman is called “muliera,” a girl “figliola,” and children speak of their fathers as “tata” (see Martial, epig. I, 101). Only yesterday I added a beautiful latinism to my collection, when an old woman, in whose cottage I sometimes repose, remarked to me, “Non avete virtu oggi “–you are not _up to the mark_ to-day. The real, antique virtue! I ought to have embraced her. No wonder I have no “virtue” just now. This savage Vulturnian wind–did it not sap the Roman virtue at Cannae?

All those relics of older civilizations are disappearing under the standardizing influence of conscription, emigration and national schooling. And soon enough the _Contranome-_system __will become a thing of the past. I shall be sorry to see it go, though it has often driven me nearly crazy.

What is a _contranome?_

The same as a _sopranome._ It is a nickname which, as with the Russian peasants, takes the place of Christian and surname together. A man will tell you: “My name is Luigi, but they call me, by _contranome,_ O’Canzirro. I don’t know my surname.” Some of these nicknames are intelligible, such as O’Sborramurella, which refers to the man’s profession of building those walls without mortar which are always tumbling down and being repaired again; or O’Sciacquariello (acqua–a leaking–one whose money leaks from his pocket–a spendthrift); or San Pietro, from his saintly appearance; O’Civile, who is so uncivilized, or Cristoforo Colombo, because he is so very wideawake. But eighty per cent of them are quite obscure even to their owners, going back, as they do, to some forgotten trick or incident during childhood or to some pet name which even in the beginning meant nothing. Nearly every man and boy has his contranome by which, and _by which alone,_ he is known in his village; the women seldomer, unless they are conspicuous by some peculiarity, such as A’Sbirra (the spy), or A’Paponnessa (the fat one)–whose counterpart, in the male sex, would be O’Tripone.

Conceive, now, what trouble it entails to find a man in a strange village if you happen not to know his contranome (and how on earth are you to discover it?), if his surname means nothing to the inhabitants, and his Christian name is shared by a hundred others. For they have an amazing lack of inventiveness in this matter; four or five Christian names will include the whole population of the place. Ten to one you will lose a day looking for him, unless something like this takes place:

You set forth your business to a crowd of villagers that have collected around. It is simple enough. You want to speak to Luigi So-and-so. A good-natured individual, who seems particularly anxious to help, summarizes affairs by saying:

“The gentleman wants Luigi So-and-so.”

There is evidently some joke in the mere suggestion of such a thing; they all smile. Then a confused murmur of voices goes up:

“Luigi–Luigi. . . . Now which Luigi does he mean?”

You repeat his surname in a loud voice. It produces no effect, beyond that of increased hilarity.

“Luigi–Luigi. . . .”

“Perhaps O’Zoccolone?”

“Perhaps O’Seticchio?”

“Or the figlio d’ O’Zibalocchio?”

The good-natured individual volunteers to beat the surrounding district and bring in all the Luigis he can find. After half an hour they begin to arrive, one by one. He is not among them. Dismissed with cigars, as compensation for loss of time.

Meanwhile half the village has gathered around, vastly enjoying the fun, which it hopes will last till bedtime. You are getting bewildered; new people flock in from the fields to whom the mysterious joke about Luigi must be explained.

“Luigi–Luigi,” they begin again. “Now, which of them can he mean?”

“Perhaps O’Marzariello?”

“Or O’Cuccolillo?”

“I never thought of him,” says the good-natured individual. “Here, boy, run and tell O’Cuccolillo that a foreign gentleman wants to give him a cigar.”

By the time O’Cuccolillo appears on the scene the crowd has thickened. You explain the business for the fiftieth time; no–he is Luigi, of course, but not the right Luigi, which he regrets considerably. Then the joke is made clear to him, and he laughs again. You have lost all your nerve, but the villagers are beginning to love you,

“Can it be O’Sciabecchino?”

“Or the figlio d’ O’Chiappino?”

“It might be O’Busciardiello (the liar).”

“He’s dead.”

“So he is. I quite forgot. Well, then it must be the husband of A’Cicivetta (the flirt).”

“He’s in prison. But how about O’Caccianfierno?”

Suddenly a withered hag croaks authoritatively:

“I know! The gentleman wants O’Tentillo.”

Chorus of villagers:

“Then why doesn’t he say so?”

O’Tentillo lives far, far away. An hour elapses; at last he comes, full of bright expectations. No, this is not your Luigi, he is another Luigi. You are ready to sink into the earth, but there is no escape. The crowd surges all around, the news having evidently spread to neighbouring hamlets.

“Luigi–Luigi. . . . Let me see. It might be O’Rappo.”

“O’Massassillo, more likely.”

“I have it! It’s O’Spennatiello.”

“I never thought of him,” says a well-known voice. “Here, boy, run and tell—-“

“Or O’Cicereniello.”

“O’Vergeniello.”

“O’Sciabolone. …”

“Never mind the G—- d—- son of b—-,” says a cheery person in excellent English, who has just arrived on the scene. “See here, I live fifteen years in Brooklyn; damn fine! ‘Ave a glass of wine round my place. Your Luigi’s in America, sure. And if he isn’t, send him to Hell.”

Sound advice, this.

“What’s his surname, anyhow?” he goes on.

You explain once more.

“Why, there’s the very man you’re looking for. There, standing right in front of you! He’s Luigi, and that’s his surname right enough. He don’t know it himself, you bet.”

And he points to the good-natured individual. . . .

These countryfolk can fare on strange meats. A boy consumed a snake that was lying dead by the roadside; a woman ate thirty raw eggs and then a plate of maccheroni; a man swallowed six kilograms of the uncooked fat of a freshly slaughtered pig (he was ill for a week afterwards); another one devoured two small birds alive, with beaks, claws and feathers. Such deeds are sternly reprobated as savagery; still, they occur, and nearly always as the result of wagers. I wish I could couple them with equally heroic achievements in the drinking line, but, alas! I have only heard of one old man who was wont habitually to en-gulph twenty-two litres of wine a day; eight are spoken of as “almost too much” in these degenerate days. . . .

Mice, says Movers, were sacrificially eaten by the Babylonians. Here, as in England, they are cooked into a paste and given to children, to cure a certain complaint. To take away the dread of the sea from young boys, they mix into their food small fishes which have been devoured by larger ones and taken from their stomachs–the underlying idea being that these half-digested fry are thoroughly familiar with the storms and perils of the deep, and will communicate these virtues to the boys who eat them. It is the same principle as that of giving chamois blood to the goat-boys of the Alps, to strengthen their nerves against giddiness–pure sympathetic magic, of which there is this, at least, to be said, that “its fundamental conception is identical with that of modern science–a faith in the order or uniformity of nature.”

I have also met persons who claim to have been cured of rachitic troubles in their youth by eating a puppy dog cooked in a saucepan. But only one kind of dog is good for this purpose, to be procured from those foundling hospitals whither hundreds of illegitimate infants are taken as soon as possible after birth. The mothers, to relieve the discomfort caused by this forcible separation from the new-born, buy a certain kind of puppy there, bring them home, and nourish them _in loco infantis._ These puppies cost a franc apiece, and are generally destroyed after performing their duties; it is they who are cooked for curing the scrofulous tendencies of other children. Swallows’ hearts are also used for another purpose; so is the blood of tortoises–for strengthening the backs of children (the tortoise being a _hard_ animal). So is that of snakes, who are held up by head and tail and pricked with needles; the greater their pain, the more beneficial their blood, which is soaked up with cotton-wool and applied as a liniment for swollen glands. In fact, nearly every animal has been discovered to possess some medicinal property.

But of the charm of such creatures the people know nothing. How different from the days of old! These legendary and gracious beasts, that inspired poets and artists and glyptic engravers–these things of beauty have now descended into the realm of mere usefulness, into the pharmacopoeia.

The debasement is quite intelligible, when one remembers what accumulated miseries these provinces have undergone. Memories of refinement were starved out of the inhabitants by centuries of misrule, when nothing was of interest or of value save what helped to fill the belly. The work of bestialization was carried on by the despotism of Spanish Viceroys and Bourbons. They, the Spaniards, fostered and perhaps imported the Camorra, that monster of many heads which has established itself in nearly every town of the south. Of the deterioration in taste coincident with this period, I lately came across this little bit of evidence, curious and conclusive:–In 1558 a number of the country-folk were captured in one of the usual Corsair raids; they were afterwards ransomed, and among the Christian names of the women I note: Livia, Fiula, Cassandra, Aurelia, Lucrezia, Verginia, Medea, Violanta, Galizia, Vittoria, Diamanta, etc. Where were these full-sounding noble names two centuries later–where are they nowadays? Do they not testify to a state of culture superior to that of the present time, when Maria, Lucia, and about four others of the most obvious catholic saints exhaust the list of all female Christian names hereabouts?

All this is changing once more; a higher standard of comfort is being evolved, though relics of this former state of insecurity may still be found; such as the absence, even in houses of good families, of clocks and watches, and convenient storage for clothes and domestic utensils; their habits of living in penury and of buying their daily food by farthings, as though one never knew what the next day might bring; their dread of going out of doors by night (they have a proverb which runs, _di notte, non parlar forte; di giorno, guardati attorno_), their lack of humour. For humour is essentially a product of ease, and nobody can be at ease in unquiet times. That is why so few poets are humorous; their restlessly querulous nature has the same effect on their outlook as an insecure environment.

But it will be long ere these superstitions are eradicated. The magic of south Italy deserves to be well studied, for the country is a cauldron of demonology wherein Oriental beliefs–imported direct from Egypt, the classic home of witchcraft–commingled with those of the West. A foreigner is at an unfortunate disadvantage; if he asks questions, he will only get answers dictated by suspicion or a deliberate desire to mislead–prudent answers; whoso accepts these explanations in good faith, might produce a wondrous contribution to ethnology.

Wise women and wizards abound, but they are not to be compared with that _santa_ near Naples whom I used to visit in the nineties, and who was so successful in the magics that the Bishop of Pozzuoli, among hundreds of other clients, was wont to drive up to her door once a week for a consultation. These mostly occupy themselves with the manufacture of charms for gaining lucky lottery numbers, and for deluding fond women who wish to change their lovers.

The lore of herbs is not much studied. For bruises, a slice of the Opuntia is applied, or the cooling parietaria (known as “pareta” or “paretene”); the camomile and other common remedies are in vogue; the virtues of the male fern, the rue, sabina and (home-made) ergot of rye are well known but not employed to the extent they are in Russia, where a large progeny is a disaster. There is a certain respect for the legitimate unborn, and even in cases of illegitimacy some neighbouring foundling hospital, the house of the Madonna, is much more convenient.

It is a true monk’s expedient; it avoids the risk of criminal prosecution; the only difference being that the Mother of God, and not the natural mother of the infant, becomes responsible for its prompt and almost inevitable destruction. [Footnote: The scandals that occasionally arise in connection with that saintly institution, the Foundling Hospital at Naples, are enough to make humanity shudder. Of 856 children living under its motherly care during 1895, 853 “died” in the course of that one year-only three survived; a wholesale massacre. These 853 murdered children were carried forward in the books as still living, and the institution, which has a yearly revenue of over 600,000 francs, was debited with their maintenance, while 42 doctors (instead of the prescribed number of 19) continued to draw salaries for their services to these innocents that had meanwhile been starved and tortured to death. The official report on these horrors ends with the words: “There is no reason to think that these facts are peculiar to the year 1895.”]

That the moon stands in sympathetic relations with living vegetation is a fixed article of faith among the peasantry. They will prune their plants only when the satellite is waxing–_al sottile detta luna,_ as they say. Altogether, the moon plays a considerable part in their lore, as might be expected in a country where she used to be worshipped under so many forms. The dusky markings on her surface are explained by saying that the moon used to be a woman and a baker of bread, her face gleaming with the reflection of the oven, but one day she annoyed her mother, who took up the brush they use for sweeping away the ashes, and smirched her face. . . .

Whoever reviews the religious observances of these people as a whole will find them a jumble of contradictions and incongruities, lightly held and as lightly dismissed. Theirs is the attitude of mind of little children–of those, I mean, who have been so saturated with Bible stories and fairy tales that they cease to care whether a thing be true or false, if it only amuses for the moment. That is what makes them an ideal prey for the quack physician. They will believe anything so long as it is strange and complicated; a straightforward doctor is not listened to; they want that mystery-making “priest-physician” concerning whom a French writer–I forget his name–has wisely discoursed. I once recommended a young woman who was bleeding at the nose to try the homely remedy of a cold key. I thought she would have died of laughing! The expedient was too absurdly simple to be efficacious.

The attitude of the clergy in regard to popular superstitions is the same here as elsewhere. They are too wise to believe them, and too shrewd to discourage the belief in others; these things can be turned to account for keeping the people at a conveniently low level of intelligence. For the rest, these priests are mostly good fellows of the live-and-let-live type, who would rather cultivate their own potatoes than quarrel about vestments or the Trinity. Violently acquisitive, of course, like most southerners. I know a parish priest, a son of poor parents, who, by dint of sheer energy, has amassed a fortune of half a million francs. He cannot endure idleness in any shape, and a fine mediaeval scene may be witnessed when he suddenly appears round the corner and catches his workmen wasting their time and his money–

“Ha, loafers, rogues, villains, vermin and sons of _bastardi cornuti!_ If God had not given me these garments and thereby closed my lips to all evil-speaking (seizing his cassock and displaying half a yard of purple stocking)–wouldn’t I just tell you, spawn of adulterous assassins, what I think of you!”

But under the new regime these priests are becoming mere decorative survivals, that look well enough in the landscape, but are not taken seriously save in their match-making and money-lending capacities.

The intense realism of their religion is what still keeps it alive for the poor in spirit. Their saints and devils are on the same familiar footing towards mankind as were the old gods of Greece. Children do not know the meaning of “Inferno”; they call it “casa del diavolo” (the devil’s house); and if they are naughty, the mother says, “La Madonna strilla”–the Madonna will scold. Here is a legend of Saint Peter, interesting for its realism and because it has been grafted upon a very ancient _motif:–_

The apostle Peter was a dissatisfied sort of man, who was always grumbling about things in general and suggesting improvements in the world-scheme. He thought himself cleverer even than “N. S. G. C.” One day they were walking together in an olive orchard, and Peter said:

“Just look at the trouble and time it takes to collect all those miserable little olives. Let’s have them the size of melons.”

“Very well. Have your way, friend Peter! But something awkward is bound to happen. It always does, you know, with those improvements of yours.” And, sure enough, one of these enormous olives fell from the tree straight on the saint’s head, and ruined his new hat.

“I told you so,” said N. S. G. C.

I remember a woman explaining to me that the saints in Heaven took their food exactly as we do, and at the same hours.

“The same food?” I asked. “Does the Madonna really eat beans?”

“Beans? Not likely! But fried fish, and beefsteaks of veal.” I tried to picture the scene, but the effort was too much for my hereditary Puritan leanings. Unable to rise to these heights of realism, I was rated a pagan for my ill-timed spirituality.

_Madame est servie. . . ._

IX

MOVING SOUTHWARDS

The train conveying me to Taranto was to halt for the night at the second station beyond Venosa–at Spinaz-zola. Aware of this fact, I had enquired about the place and received assuring reports as to its hotel accommodation. But the fates were against me. On my arrival in the late evening I learnt that the hotels were all closed long ago, the townsfolk having gone to bed “with the chickens”; it was suggested that I had better stay at the station, where the manageress of the restaurant kept certain sleeping quarters specially provided for travellers in my predicament.

Presently the gentle dame lighted a dim lantern and led me across what seemed to be a marsh (it was raining) to the door of a hut which was to be my resting-place. At the entrance she paused, and after informing me that a band of musicians had taken all the beds save one which was at my disposal if I were good enough to pay her half a franc, she placed the lantern in my hand and stumbled back into the darkness.

I stepped into a low chamber, the beds of which were smothered under a profusion of miscellaneous wraps. The air was warm–the place exhaled an indescribable _esprit de corps._ Groping further, I reached another apartment, vaulted and still lower than the last, an old-fashioned cow-stable, possibly, converted into a bedroom. One glance sufficed me: the couch was plainly not to be trusted. Thankful to be out of the rain at least, I lit a pipe and prepared to pass the weary hours till 4 a.m.

It was not long ere I discovered that there was another bed in this den, opposite my own; and judging by certain undulatory and saltatory movements within, it was occupied. Presently the head of a youth emerged, with closed eyes and flushed features. He indulged in a series of groans and spasmodic kicks, that subsided once more, only to recommence. A flute projected from under his pillow.

“This poor young man,” I thought, “is plainly in bad case. On account of illness, he has been left behind by the rest of the band, who have gone to Spinazzola to play at some marriage festival. He is feverish, or possibly subject to fits–to choriasis or who knows what disorder of the nervous system. A cruel trick, to leave a suffering youngster alone in this foul hovel.” I mis-liked his symptoms–that anguished complexion and delirious intermittent trembling, and began to run over the scanty stock of household remedies contained in my bag, wondering which of them might apply to his complaint. There was court plaster and boot polish, quinine, corrosive sublimate and Worcester sauce (detestable stuff, but indispensable hereabouts).

Just as I had decided in favour of the last-named, he gave a more than usually vigorous jerk, sat up in bed and, opening his eyes, remarked:

“Those fleas!”

This, then, was the malady. I enquired why he had not joined his companions.

He was tired, he said; tired of life in general, and of flute-playing in particular. Tired, moreover, of certain animals; and with a tiger-like spring he leapt out of bed.

Once thoroughly awake, he proved an amiable talker, though oppressed with an incurable melancholy which no amount of tobacco and Venosa wine could dispel. In gravely boyish fashion he told me of his life and ambitions. He had passed a high standard at school, but–what would you?–every post was crowded. He liked music, and would gladly take it up as a profession, if anything could be learnt with a band such as his; he was sick, utterly sick, of everything. Above all things, he wished to travel. Visions of America floated before his mind–where was the money to come from? Besides, there was the military service looming close at hand; and then, a widowed mother at home–the inevitable mother–with a couple of little sisters; how shall a man desert his family? He was born on a farm on the Murge, the watershed between this country and the Adriatic. Thinking of the Murge, that shapeless and dismal range of limestone hills whose name suggests its sad monotony, I began to understand the origin of his pagan wistfulness.

“Happy foreigners!”–such was his constant refrain–“happy foreigners, who can always do exactly what they like! Tell me something about other countries,” he said.

“Something true?”

“Anything–anything!”

To cheer him up, I replied with improbable tales of Indian life, of rajahs and diamonds, of panthers whose eyes shine like moonbeams in the dark jungle, of elephants huge as battleships, of sportive monkeys who tie knots in each others’ tails and build themselves huts among the trees, where they brew iced lemonade, which they offer in friendliest fashion to the thirsty wayfarer, together with other light refreshment—-

“Cigarettes as well?”

“No. They are not allowed to cultivate tobacco.”

“Ah, that _monopolio,_ the curse of humanity!”

He was almost smiling when, at 2.30 a.m., there resounded a furious knocking at the door, and the rest of the band appeared from their unknown quarters in the liveliest of spirits. Altogether, a memorable night. But at four o’clock the lantern was extinguished and the cavern, bereft of its Salvator-Rosa glamour, resolved itself into a prosaic and infernally unclean hovel. Issuing from the door, I saw those murky recesses invaded by the uncompromising light of dawn, and shuddered. . . .

The railway journey soon dispelled the phantoms of the night. As the train sped downhill, the sun rose in splendour behind the Murge hills, devouring mists so thickly couched that, struck by the first beams, they glistered like compact snow-fields, while their shaded portions might have been mistaken for stretches of mysterious swamp, from which an occasional clump of tree-tops emerged, black and island-like. These dreamland effects lasted but a brief time, and soon the whole face of the landscape was revealed. An arid region, not unlike certain parts of northern Africa.

Yet the line passes through places renowned in history. Who would not like to spend a day at Altamura, if only in memory of its treatment by the ferocious Cardinal Ruffo and his army of cut-throats? After a heroic but vain resistance comparable only to that of Saguntum or Petelia, during which every available metal, and even money, was converted into bullets to repel the assailers, there followed a three days’ slaughter of young and old; then the cardinal blessed his army and pronounced, in the blood-drenched streets, a general absolution. Even this man has discovered apologists. No cause so vile, that some human being will not be found to defend it.

So much I called to mind that morning from the pages of Colletta, and straightway formed a resolution to slip out of the carriage and arrest my journey at Altamura for a couple of days. But I must have been asleep while the train passed through the station, nor did I wake up again till the blue Ionian was in sight.

At Venosa one thinks of Roman legionaries fleeing from Hannibal, of Horace, of Norman ambitions; Lucera and Manfredonia call up Saracen memories and the ephemeral gleams of Hohen-staufen; Gargano takes us back into Byzantine mysticism and monkery. And now from Altamura with its dark record of Bourbon horrors, we glide into the sunshine of Hellenic days when the wise Archytas, sage and lawgiver, friend of Plato, ruled this ancient city of Tarentum. A wide sweep of history! And if those Periclean times be not remote enough, yonder lies Oria on its hilltop, the stronghold of pre-Hellenic and almost legendary Messapians; while for such as desire more recent associations there is the Albanian colony of San Giorgio, only a few miles distant, to recall the glories of Scanderbeg and his adventurous bands.

Herein lies the charm of travel in this land of multiple civilizations–the ever-changing layers of culture one encounters, their wondrous juxtaposition.

My previous experiences of Taranto hotels counselled me to take a private room overlooking the inland sea (the southern aspect is already intolerably hot), and to seek my meals at restaurants. And in such a one I have lived for the last ten days or so, reviving old memories. The place has grown in the interval; indeed, if one may believe certain persons, the population has increased from thirty to ninety thousand in–I forget how few years. The arsenal brings movement into the town; it has appropriated the lion’s share of building sites in the “new” town. Is it a ripple on the surface of things, or will it truly stir the spirits of the city? So many arsenals have come and gone, at Taranto!

This arsenal quarter is a fine example of the Italian mania of _fare figura–_everything for effect. It is an agglomeration of dreary streets, haunted by legions of clamorous black swifts, and constructed on the rectangular principle dear to the Latin mind. Modern, and surpassingly monotonous. Are such interminable rows of stuccoed barracks artistic to look upon, are they really pleasant to inhabit? Is it reasonable or even sanitary, in a climate of eight months’ sunshine, to build these enormous roadways and squares filled with glaring limestone dust that blows into one’s eyes and almost suffocates one; these Saharas that even at the present season of the year (early June) cannot be traversed comfortably unless one wears brown spectacles and goes veiled like a Tuareg? This arsenal quarter must be a hell during the really not season, which continues into October.

For no trees whatever are planted to shade the walking population, as in Paris or Cairo or any other sunlit city.

And who could guess the reason? An Englishman, at least, would never bring himself to believe what is nevertheless a fact, namely, that if the streets are converted into shady boulevards, the rents of the houses immediately fall. When trees are planted, the lodgers complain and finally emigrate to other quarters; the experiment has been tried, at Naples and elsewhere, and always with the same result. Up trees, down rents. The tenants refuse to be deprived of their chief pleasure in life–that of gazing at the street-passengers, who must be good enough to walk in the sunshine for their delectation. But if you are of an inquisitive turn of mind, you are quite at liberty to return the compliment and to study from the outside the most intimate details of the tenants’ lives within. Take your fill of their domestic doings; stare your hardest. They don’t mind in the least, not they! That feeling of privacy which the northerner fosters doggedly even in the centre of a teeming city is alien to their hearts; they like to look and be looked at; they live like fish in an aquarium. It is a result of the whole palazzo-System that every one knows his neighbour’s business better than his own. What does it matter, in the end? Are we not all “Christians “?

The municipality, meanwhile, is deeply indebted for the sky-piercing ambitions which have culminated in the building of this new quarter. To meet these obligations, the octroi prices have been raised to the highest pitch by the City Fathers. This octroi is farmed out and produces (they tell me) 120 pounds a day; there are some hundred toll-collecting posts at the outskirts of the town, and the average salary of their officials is three pounds a month. They are supposed to be respectable and honest men, but it is difficult to see how a family can be supported on that wage, when one knows how high the rents are, and how severely the most ordinary commodities of life are taxed.

I endeavoured to obtain photographs of the land as it looked ere it was covered by the arsenal quarter, but in vain. Nobody seems to have thought it worth while preserving what would surely be a notable economic document for future generations. Out of sheer curiosity I also tried to procure a plan of the old quarter, that labyrinth of thick-clustering humanity, where the Streets are often so narrow that two persons can barely squeeze past each other. I was informed that no such plan had ever been drawn up; it was agreed that a map of this kind might be interesting, and suggested, furthermore, that I might undertake the task myself; the authorities would doubtless appreciate my labours. We foreigners, be it understood, have ample means and unlimited leisure, and like nothing better than doing unprofitable jobs of this kind. [Footnote: here is a map of old Taranto in Lasor a Varea (Savonarola) _Universus terrarum etc.,_ Vol. II, p. 552, and another in J. Blaev’s _Theatrum Civitatum_ (1663). He talks of the “rude houses” of this town.]

One is glad to leave the scintillating desert of this arsenal quarter, and enter the cool stone-paved streets of the other, which remind one somewhat of Malta. In the days of Salis-Marschlins this city possessed only 18,000 inhabitants, and “outdid even the customary Italian filth, being hardly passable on account of the excessive nastiness and stink.” It is now scrupulously clean–so absurdly clean, that it has quite ceased to be picturesque. Not that its buildings are particularly attractive to me; none, that is, save the antique “Trinita” column of Doric gravity–sole survivor of Hellenic Taras, which looks wondrously out of place in its modern environment. One of the finest of these earlier monuments, the Orsini tower depicted in old prints of the place, has now been demolished.

Lovers of the baroque may visit the shrine of Saint Cataldo, a jovial nightmare in stone. And they who desire a literary pendant to this fantastic structure should read the life of the saint written by Morone in 1642. Like the shrine, it is the quintessence of insipid exuberance; there is something preposterous in its very title “Cataldiados,” and whoever reads through those six books of Latin hexameters will arise from the perusal half-dazed. Somehow or other, it dislocates one’s whole sense of terrestrial values to see a frowsy old monk [Footnote: This wandering Irish missionary is supposed to have died here in the seventh century, and they who are not satisfied with his printed biographies will find one in manuscript of 550 pages, compiled in 1766, in the Cuomo Library at Naples.] treated in the heroic style and metre, as though he were a new Achilles. As a _jeu d’esprit_ the book might pass; but it is deadly serious. Single men will always be found to perpetrate monstrosities of literature; the marvel is that an entire generation of writers should have worked themselves into a state of mind which solemnly approved of such freaks.

Every one has heard of the strange position of this hoary island-citadel (a metropolis, already, in neolithic days). It is of oval shape, the broad sides washed by the Ionian Sea and an oyster-producing lagoon; bridges connect it at one extremi-y with the arsenal or new town, and at the other with the so-called commercial quarter. It is as if some precious gem were set, in a ring, between two others of minor worth. Or, to vary the simile, this acropolis, with its close-packed alleys, is the throbbing heart of Taranto; the arsenal quarter–its head; and that other one–well, its stomach; quite an insignificant stomach as compared with the head and corroborative, in so far, of the views of Metch-nikoff, who holds that this hitherto commendable organ ought now to be reduced in size, if not abolished altogether. . . .

From out of this window I gaze upon the purple lagoon flecked with warships and sailing-boats; and beyond it, upon the venerable land of Japygia, the heel of Italy, that rises in heliotrope-tinted undulations towards the Adriatic watershed. At night-time an exquisite perfume of flowers and ripe corn comes wafted into my room over the still waters, and when the sun rises, white settlements begin to sparkle among its olives and vineyards. My eyes often rest upon one of them; it is Grottaglie, distant a few miles from Taranto on the Brindisi line. I must visit Grottaglie, for it was here that the flying monk received his education.

The flying monk!

The theme is not inappropriate at this moment, when the newspapers are ringing with the Paris-Rome aviation contest and the achievements of Beaumont, Garros and their colleagues. I have purposely brought his biography with me, to re-peruse on the spot. But let me first explain how I became acquainted with this seventeenth-century pioneer of aviation.

It was an odd coincidence.

I had arrived in Naples, and was anxious to have news of the proceedings at a certain aviation meeting in the north, where a rather inexperienced friend of mine had insisted upon taking a part; the newspaper reports of these entertainments are enough to disturb anybody. While admiring the great achievements of modern science in this direction, I wished devoutly, at that particular moment, that flying had never been invented; and it was something of a coincidence, I say, that stumbling in this frame of mind down one of the unspeakable little side-streets in the neighbourhood of the University, my glance should have fallen upon an eighteenth-century engraving in a bookseller’s window which depicted a man raised above the ground without any visible means of support–flying, in short. He was a monk, floating before an altar. A companion, near at hand, was portrayed as gazing in rapturous wonder at this feat of levitation. I stepped within and demanded the volume to which this was the frontispiece.

The salesman, a hungry-looking old fellow with incredibly dirty hands and face, began to explain.

“The Flying Monk, sir, Joseph of Copertino. A mighty saint and conjuror! Or perhaps you would like some other book? I have many, many lives of _santi_ here. Look at this one of the great Egidio, for instance. I can tell you all about him, for he raised my mother’s grand-uncle from the dead; yes, out of the grave, as one may say. You’ll find out all about it in this book; and it’s only one of his thousand miracles. And here is the biography of the renowned Giangiuseppe, a mighty saint and—-“

I was paying little heed; the flying monk had enthralled me. An unsuspected pioneer of aviation . . . here was a discovery!

“He flew?” I queried, my mind reverting to the much-vaunted triumphs of modern science.

“Why not? The only reason why people don’t fly like that nowadays is because–well, sir, because they can’t. They fly with machines, and think it something quite new and wonderful. And yet it’s as old as the hills! There was Iscariot, for example–Icarus, I mean—-“

“Pure legend, my good man.”

“Everything becomes legend, if the gentleman will have the goodness to wait. And here is the biography of—-“

“How much for Joseph of Copertino?” Cost what it may, I said to myself, that volume must be mine.

He took it up and began to turn over the pages lovingly, as though handling some priceless Book of Hours.

“A fine engraving,” he observed, _sotto voce._ “And this is the best of many biographies of the flying monk. It is by Rossi, the Minister-General of the Franciscan order to which our monk belonged; the official biography, it might be called–dedicated, by permission, to His Holiness Pope Clemens XIII, and based on the documents which led to the saint’s beatification. Altogether, a remarkable volume—-“

And he paused awhile. Then continued:

“I possess a cheaper biography of him, also with a frontispiece, by Montanari, which has the questionable advantage of being printed as recently as 1853. And here is yet another one, by Antonio Basile–oh, he has been much written about; a most celebrated _taumaturgo,_ (wonder-worker)! As to this _Life_ of 1767, I could not, with a good conscience, appraise it at less than five francs.”

“I respect your feelings. But–five francs! I have certain scruples of my own, you know, and it irks my sense of rectitude to pay five francs for the flying monk unless you can supply me with six or seven additional books to be included in that sum.

“Twelve _soldi_ (sous) apiece–that strikes me as the proper price of such literature, for foreigners, at least. Therefore I’ll have the great Egidio as well, and Montanari’s life of the flying monk, and that other one by Basile, and Giangiuseppe, and—-“

“By all means! Pray take your choice.”

And so it came about that, relieved of a tenuous and very sticky five-franc note, and loaded down with three biographies of the flying monk, one of Egidio, two of Giangiuseppe–I had been hopelessly swindled, but there! no man can bargain in a hurry, and my eagerness to learn something of the life of this early airman had made me oblivious of the natural values of things–and with sundry smaller volumes of similar import bulging out of my pockets I turned in the direction of the hotel, promising myself some new if not exactly light reading.

But hardly had I proceeded twenty paces before the shopkeeper came running after me with another formidable bundle under his arm. More books! An ominous symptom–the clearest demonstration of my defeat; I was already a marked man, a good customer. It was humiliating, after my long years’ experience of the south.

And there resounded an unmistakable note of triumph in his voice, as he said:

“Some more biographies, sir. Read them at your leisure, and pay me what you like. You cannot help being generous; I see it in your face.”

“I always try to encourage polite learning, if that is what you think to decipher in my features. But it rains _santi_ this morning,” I added, rather sourly.

“The gentleman is pleased to joke! May it rain _soldi_ tomorrow.”

“A little shower, possibly. But not a cloud-burst, like today. . . .”

X

THE FLYING MONK

As to the flying monk, there is no doubt whatever that he deserved his name. He flew. Being a monk, these feats of his were naturally confined to convents and their immediate surroundings, but that does not alter the facts of the case.

Of the flights that he took in the little town of Copertino-alone, more than seventy, says Father Rossi whom I follow throughout, are on record in the depositions which were taken on oath from eye-witnesses after his death. This is one of them, for example:

“Stupendous likewise was the _ratto_ (flight or rapture) which he exhibited on a night of Holy Thursday. . . . He suddenly flew towards the altar in a straight line, leaving untouched all the ornaments of that structure; and after some time, being called back by his superior, returned flying to the spot whence he had set out.”

And another:

“He flew similarly upon an olive tree . . . and there remained in kneeling posture for the space of half an hour. A marvellous thing it was to see the branch which sustained him swaying lightly, as though a bird had alighted upon it.”

But Copertino is a remote little place, already famous in the annals of miraculous occurrences. It can be urged that a kind of enthusiasm for their distinguished brother-monk may have tempted the inmates of the convent to exaggerate his rare gifts. Nothing of the kind. He performed flights not only in Copertino, but in various large towns of Italy, such as Naples, Rome, and Assisi. And the spectators were by no means an assemblage of ignorant personages, but men whose rank and credibility would have weight in any section of society.

“While the Lord High Admiral of Castille, Ambassador of Spain at the Vatican, was passing through Assisi in the year 1645, the custodian of the convent commanded Joseph to descend from the room into the church, where the Admiral’s lady was waiting for him, desirous of seeing him. and speaking to him; to whom Joseph replied, ‘I will obey, but I do not know whether I shall be able to speak to her.’ And, as a matter of fact, hardly had he entered the church and raised his eyes to a statue . . . situated above the altar, when he threw himself into a flight in order to embrace its feet at a distance of twelve paces, passing over the heads of all the congregation; then, after remaining there some time, he flew back over them with his usual cry, and immediately returned to his cell. The Admiral was amazed, his wife fainted away, and all the onlookers became piously terrified.”

And if this does not suffice to win credence, the following will assuredly do so:

“And since it was God’s wish to render him marvellous even in the sight of men of the highest sphere, He ordained that Joseph, having arrived in Rome, should be conducted one day by the Father-General (of the Franciscan Order) to kiss the feet of the High Pontiff, Urban the Eighth; in which act, while contemplating Jesus Christ in the person of His Vicar, he was ecstatically raised in air, and thus remained till called back by the General, to whom His Holiness, highly astonished, turned and said that ‘if Joseph were to die during his pontificate, he himself would bear witness to this _successo.'”_

But his most remarkable flights took place at Fossombrone, where once “detaching himself in swiftest manner from the altar with a cry like thunder, he went, like lightning, gyrating hither and thither about the chapel, and with such an impetus that he made all the cells of the dormitory tremble, so that the monks, issuing thence in consternation, cried, ‘An earthquake! An earthquake!'” Here, too, he cast a young sheep into the air, and took flight after it to the height of the trees, where he “remained in kneeling posture, ecstatic and with extended arms, for more than two hours, to the extraordinary marvel of the clergy who witnessed this.” This would seem to have been his outdoor record–two hours without descent to earth.

Sometimes, furthermore, he took a passenger, if such a term can properly be applied.

So once, while the monks were at prayers, he was observed to rise up and run swiftly towards the Confessor of the convent, and “seizing him by the hand, he raised him from the ground by supernatural force, and with jubilant rapture drew him along, turning him round and round in a _violento ballo;_ the Confessor moved by Joseph, and Joseph by God.”

And what happened at Assisi is still more noteworthy, for here was a gentleman, a suffering invalid, whom Joseph “snatched by the hair, and, uttering his customary cry of ‘oh!’ raised himself from the earth, while he drew the other after him by his hair, carrying him in this fashion for a short while through the air, to the intensest admiration of the spectators.” The patient, whose name was Chevalier Baldassarre, discovered, on touching earth again, that he had been cured by this flight of a severe nervous malady which had hitherto afflicted him. . . .

Searching in the biography for some other interesting traits of Saint Joseph of Copertino, I find, in marked contrast to his heaven-soaring virtues, a humility of the profoundest kind. Even as a full-grown man he retained the exhilarating, childlike nature of the pure in heart. “_La Mamma mia_”–thus he would speak, in playful-saintly fashion, of the Mother of God–“_la Mamma mia_ is capricious. When I bring Her flowers, She tells me She does not want them; when I bring Her candles, She also does not want them; and when I ask Her what She wants, She says, ‘I want the heart, for I feed only on hearts.'” What wonder if the “mere pronouncement of the name of Maria often sufficed to raise him from the ground into the air”?

Nevertheless, the arch-fiend was wont to creep into his cell at night and to beat and torture him; and the monks of the convent were terrified when they heard the hideous din of echoing blows and jangling chains. “We were only having a little game,” he would then say. This is refreshingly boyish. He once induced a flock of sheep to enter the chapel, and while he recited to them the litany, it was observed with amazement that “they responded at the proper place to his verses–he saying _Sancta Maria,_ and they answering, after their manner, _Bah!”_

I am not disguising from myself that an incident like the last-named may smack of childishness to a certain austere type of northern Puritan. Childishness! But to go into this question of the relative hilarity and moroseness of religions would take us far afield; for aught I know it may, at bottom, be a matter of climatic influences, and there we can leave it. Under the sunny sky of Italy, who would not be disposed to see the bright side of things?

Saint Joseph of Copertino performed a variety of other miracles. He multiplied bread and wine, calmed a tempest, drove out devils, caused the lame to walk and the blind to see–all of which are duly attested by eye-witnesses on oath. Though “illiterate,” he had an innate knowledge of ecclesiastical dogma; he detected persons of impure life by their smell, and sinners were revealed to his eyes with faces of black colour (the Turks believe that on judgment day the damned will be thus marked); he enjoyed the company of two guardian angels, which were visible not only to himself but to other people. And, like all too many saints, he duly fell into the clutches of the Inquisition, ever on the look-out for victims pious or otherwise.

There is one little detail which it would be disingenuous to slur over. It is this. We are told that Saint Joseph was awkward and backward in his development. As a child his boy-comrades used to laugh at him for his open-mouthed staring habits; they called him “bocca-aperta” (gape-mouth), and in the frontispiece to Montanari’s life of him, which depicts him as a bearded man of forty or fifty, his mouth is still agape; he was, moreover, difficult to teach, and Rossi says he profited very little by his lessons and was of _niuna letteratura._ As a lad of seventeen he could not distinguish white bread from brown, and he used to spill water-cans, break vases and drop plates to such an extent that the monks of the convent who employed him were obliged, after eight months’ probation, to dismiss him from their service. He was unable to pass his examination as priest. At the age of twenty-five he was ordained by the Bishop of Castro, without that formality.

All this points to a certain weak-mindedness or arrested development, and were this an isolated case one might be inclined to think that the church had made Saint Joseph an object of veneration on the same principles as do the Arabs, who elevate idiots, epileptics, and otherwise deficient creatures to the rank of marabouts, and credit them with supernatural powers.

But it is not an isolated case. The majority of these southern saints are distinguished from the vulgar herd by idiosyncrasies to which modern physicians give singular names such as “gynophobia,” “glossolalia” and “demonomania”; [Footnote: Good examples of what Max Nordau calls _Echolalie_ are to be found in this biography (p. 22).] even the founder of the flying monk’s order, the great Francis of Assisi, has been accused of some strange-sounding mental disorder because, with touching humility, he doffed his vestments and presented himself naked before his Creator. What are we to conclude therefrom?

The flying monk resembles Saint Francis in more than one feature. He, too, removed his clothes and even his shirt, and exposed himself thus to a crucifix, exclaiming, “Here I am, Lord, deprived of everything.” He followed his prototype, further, in that charming custom of introducing the animal world into his ordinary talk (“Brother Wolf, Sister Swallow,” etc.). So Joseph used to speak of himself as _l’asinelio–_the little ass; and a pathetic scene was witnessed on his death-bed when he was heard to mutter: “_L’asinelio_ begins to climb the mountain; _l’asinelio_ is half-way up; _l’asinelio_ has reached the summit; _l’asinelio_ can go no further, and is about to leave his skin behind.”

It is to be noted, in this connection, that Saint Joseph of Coper-tino was born in a stable.

This looks like more than a mere coincidence. For the divine Saint Francis was likewise born in a stable.

But why should either of these holy men be born in stables?

A reasonable explanation lies at hand. A certain Japanese statesman is credited with that shrewd remark that the manifold excellencies and diversities of Hellenic art are due to the fact that the Greeks had no “old masters” to copy from–no “schools” which supplied their imagination with ready-made models that limit and smother individual initiative. And one marvels to think into what exotic beauties these southern saints would have blossomed, had they been at liberty, like those Greeks, freely to indulge their versatile genius–had they not been bound to the wheels of inexorable precedent. If the flying monk, for example, were an ordinary mortal, there was nothing to prevent him from being born in an omnibus or some other of the thousand odd places where ordinary mortals occasionally are born. But–no! As a Franciscan saint, he was obliged to conform to the school of Bethlehem and Assisi. He was obliged to select a stable. Such is the force of tradition. . . .

Joseph of Copertino lived during the time of the Spanish viceroys, and his fame spread not only over all Italy, but to France, Germany and Poland. Among his intimates and admirers were no fewer than eight cardinals, Prince Leopold of Tuscany, the Duke of Bouillon, Isabella of Austria, the Infanta Maria of Savoy and the Duke of Brunswick, who, during a visit to various courts of Europe in 1649, purposely went to Assisi to see him, and was there converted from the Lutheran heresy by the spectacle of one of his flights. Prince Casimir, heir to the throne of Poland, was his particular friend, and kept up a correspondence with him after the death of his father and his own succession to the throne.

Towards the close of his life, the flying monk became so celebrated that his superiors were obliged to shut him up in the convent of Osimo, in close confinement, in order that his aerial voyages “should not be disturbed by the concourse of the vulgar.” And here he expired, in his sixty-first year, on the 18th September, 1663. He had been suffering and infirm for some little time previous to that event, but managed to take a short flight on the very day preceding his demise.

Forthwith the evidences of his miraculous deeds were collected and submitted to the inspired examination of the Sacred Congregation of Rites in Rome. Their conscientiousness in sifting and weighing the depositions is sufficiently attested by the fact that ninety years were allowed to elapse ere Joseph of Copertino was solemnly received into the number of the Blessed. This occurred in 1753; and though the date may have been accidentally chosen, some people will be inclined to detect the hand of Providence in the ordering of the event, as a challenge to Voltaire, who was just then disquieting Europe with certain doctrines of a pernicious nature.

XI

BY THE INLAND SEA

The railway line to Grottaglie skirts the shore of the inland sea for two or three miles, and then turns away. Old Taranto glimmers in lordly fashion across the tranquil waters; a sense of immemorial culture pervades this region of russet tilth, and olives, and golden corn.

They led me, at Grottaglie, to the only convent of males now in use, San Francesco, recently acquired by the Jesuits. In the sacristy of its church, where I was told to wait, a slender young priest was praying rapturously before some image, and the clock that stood at hand recorded the flight of twenty minutes ere his devotions were ended. Then he arose slowly and turned upon me a pair of lustrous, dreamy eyes, as though awakened from another world.

This was quite a new convent, he explained; it could not possibly be the one I was seeking. But there was another one, almost a ruin, and now converted into a refuge for a flock of poor old women; he would gladly show me the way. Was I a “Germanese”? [Footnote: Germanese_ or _Allemanno = a_ German. _Tedesco,_ hereabouts, signifies an Austrian–a detested nationality, even at this distance of time. I have wondered, since writing the above, whether this is really the place of which Rossi speaks. He calls it Grottole (the difference in spelling would be of little account), and says it lies not far distant from Copertino. But there may be a place of this name still nearer; it is a common appellation in these honeycombed limestone districts. This Grottaglie _is_ certainly the birth-place of another religious hero, the priest-brigand Ciro, who gave so much trouble to Sir R. Church.] No, I replied; I came from Scotland.

“A Calvinist,” he remarked, without bitterness.

“A Presbyterian,” I gently corrected.

“To be sure–a Presbyterian.”

As we walked along the street under the glowing beams of midday I set forth the object of my visit. He had never heard of the flying monk–it was astonishing, he said. He would look up the subject without delay. The flying monk! That a Protestant should come all the way from “the other end of the world” to enquire about a local Catholic saint of whose existence he himself was unaware, seemed not so much to surprise as positively to alarm him.

Among other local curiosities, he pointed out the portal of the parish church, a fine but dilapidated piece of work, with a large rosette window overhead. The town, he told me, derives its name from certain large grottoes wherein the inhabitants used to take refuge during Saracen raids. This I already knew, from the pages of Swinburne and Sanchez; and in my turn was able to inform him that a certain Frenchman, Bertaux by name, had written about the Byzantine wall-paintings within these caves. Yes, those old Greeks! he said. And that accounted for the famous ceramics of the place, which preserved the Hellenic traditions in extraordinary purity. I did not inform him that Hector Preconi, who purposely visited Grottaglie to study these potteries, was considerably disappointed.

At the door of the decayed convent my guide left me, with sundry polite expressions of esteem. I entered a spacious open courtyard; a well stood in the centre of a bare enclosure whereon, in olden days, the monks may have cultivated their fruit and vegetables; round this court there ran an arched passage, its walls adorned with frescoes, now dim and faded, depicting sacred subjects. The monastery itself was a sombre maze of stairways and cells and corridors–all the free spaces, including the very roof, encumbered with gleaming potteries of every shape and size, that are made somewhere near the premises.

I wandered about this sunless and cobwebby labyrinth, the old woman pensioners flitting round me like bats in the twilight. I peered into many dark closets; which of them was it–Joseph’s famous blood-bespattered cell?

“He tormented his body so continuously and obstinately with pins, needles and blades of steel, and with such effusion of blood, that even now, after entire years, the walls of his cell and other places of retirement are discoloured and actually encrusted with blood.” Which of them was it–the chamber that witnessed these atrocious macerations? It was all so gloomy and forlorn.

Then, pushing aside a door in these tenebrous regions, I suddenly found myself bathed in dazzling light. A loggia opened here, with a view over stretches of gnarled olives, shining all silvery under the immaculate sky of noonday and bounded by the sapphire belt of the Ionian. Sunshine and blue sea! Often must the monks have taken pleasure in this fair prospect; and the wiser among them, watching the labourers returning home at nightfall, the children at play, and all the happy life of a world so alien to their own, may well have heaved a sigh.

Meanwhile a crowd of citizens had assembled below, attracted by the unusual novelty of a stranger in their town. The simple creatures appeared to regard my investigations in the light of a good joke; they had heard of begging monks, and thieving monks, and monks of another variety whose peculiarities I dare not attempt to describe; but a flying monk–no, never!

“The Dark Ages,” said one of them–the mayor, I dare say–with an air of grave authority. “Believe me, dear sir, the days of such fabulous monsters are over.”

So they seem to be, for the present.

No picture or statue records the life of this flying wonder, this masterpiece of Spanish priestcraft; no mural tablet–in this land of commemorative stones–has been erected to perpetuate the glory of his signal achievements; no street is called after him. It is as if he had never existed. On the contrary, by a queer irony of fate, the roadway leading past his convent evokes the memory of a misty heathen poet, likewise native of these favoured regions, a man whose name Joseph of Copertino had assuredly never heard–Ennius, of whom I can now recall nothing save that one unforgettable line which begins “O Tite tute Tati tibi—-“; Ennius, who never so much as tried to fly, but contented himself with singing, in rather bad Latin, of the things of this earth.

_Via Ennio. . . ._

It is the swing of the pendulum. The old pagan, at this moment, may be nearer to our ideals and aspirations than the flying monk who died only yesterday, so to speak.

But a few years hence–who can tell?

A characteristic episode. I had carefully timed myself to catch the returning train to Tarante. Great was my surprise when, half-way to the station, I perceived the train swiftly approaching. I raced it, and managed to jump into a carriage just as it drew out of the station. The guard straightway demanded my ticket and a fine for entering the train without one (return tickets, for weighty reasons of “internal administration,” are not sold). I looked at my watch, which showed that we had left six minutes before the scheduled hour. He produced his; it coincided with my own. “No matter,” he said. “I am not responsible for the eccentricities of the driver, who probably had some urgent private affairs to settle at Taranto. The fine must be paid.” A fellow-passenger took a more charitable view of the case. He suggested that an inspector of the line had been travelling along with us, and that the driver, knowing this, was naturally ambitious to show how fast he could go.

A mile or so before reaching Tarante the railway crosses a stream that flows into the inland sea. One would be glad to believe those sages who hold it to be the far-famed Galaesus. It rises near at hand in a marsh, amid mighty tufts of reeds and odorous flowers, and the liquid bubbles up in pools of crystalline transparency–deep and perfidious cauldrons overhung by the trembling soil on which you stand. These fountains form a respectable stream some four hundred yards in length; another copious spring rises up in the sea near its mouth. But can this be the river whose virtues are extolled by: Virgil, Horace, Martial, Statius, Propertius, Strabo, Pliny, Varro and Coramella? What a constellation of names around these short-lived waters! Truly, _minuit praesentia famam,_ as Boccaccio says of the once-renowned Sebethus.

Often have I visited this site and tried to reconstruct its vanished glories. My enthusiasm even led me, some years ago, to the town hall, in order to ascertain its true official name, and here they informed me that “it is vulgarly called Citrezze; but the correct version is ‘Le Giadrezze,’ which, as you are aware, sir, signifies _pleasantness”_ This functionary was evidently ignorant of the fact that so long ago as 1771 the learned commentator (Carducci) of the “Delizie Tarentine” already sneered at this popular etymology; adding, what is of greater interest, that “in the time of our fathers” this region was covered with woods and rich in game. In the days of Keppel Craven, the vale was “scantily cultivated with cotton.” Looking at it from above, it certainly resembles an old river-bed of about five hundred yards in breadth, and I hold it possible that the deforestation of the higher lands may have suffocated the original sources with soil carried down from thence, and forced them to seek a lower level, thus shortening the stream and reducing its volume of water.

But who shall decide? If we follow Polybius, another brook at the further end of the inland sea has more valid claims to the title of Galaesus. Virgil called it “black Galaesus “–a curious epithet, still applied to water in Italy as well as in Greece (Mavromati, etc.). “For me,” says Gissing, “the Galaesus is the stream I found and tracked, whose waters I heard mingle with the little sea.” There is something to be said for such an attitude, on the part of a dilettante traveller, towards these desperate antiquarian controversies.

It is an agreeable promenade from the Giadrezze rivulet to Taranto along the shore of this inland sea. Its clay banks are full of shells and potteries of every age, and the shallow waters planted with stakes indicating the places where myriads of oysters and mussels are bred–indeed, if you look at a map you will observe that the whole of this lagoon, as though to shadow forth its signification, is split up into two basins like an opened oyster.

Here and there along this beach are fishermen’s huts constructed of tree-stems which are smothered under multitudinous ropes of grass, ropes of all ages and in every stage of decomposition, some fairly fresh, others dissolving once more into amorphous bundles of hay. There is a smack of the stone ages, of primeval lake-dwellings, about these shelters on the deserted shore; two or three large fetichistic stones stand near their entrance; wickerwork objects of dark meaning strew the ground; a few stakes emerge, hard by, out of the placid and oozy waters. In such a cabin, methinks, dwelt those two old fishermen of Theocritus–here they lived and slumbered side by side on a couch of sea moss, among the rude implements of their craft.

The habits of these fisherfolk are antique, because the incidents of their calling have remained unchanged. Some people have detected traces of “Greek” in the looks and language of these of Tarante. I can detect nothing of the kind.

And the same with the rest of the population. Hellenic traits have disappeared from Tarante, as well they may have done, when one remembers its history. It was completely latinized under Augustus, and though Byzantines came hither under Nicephorus Phocas–Benjamin of Tudela says the inhabitants are “Greeks”–they have long ago become merged into the Italian element. Only the barbers seem to have preserved something of the old traditions: grandiloquent and terrible talkers, like the cooks in Athenasus.

I witnessed an Aristophanic scene in one of their shops lately, when a simple-minded stranger, a north Italian–some arsenal official–brought a little boy to have his hair cut “not too short” and, on returning from a brief visit to the tobacconist next door, found it cropped much closer than he liked.

“But, damn it,” he said (or words to that effect), “I told you not to cut the hair too short.”

The barber, immaculate and imperturbable, gave a preliminary bow. He was collecting his thoughts, and his breath.

“I say, I told you not to cut it too short. It looks horrible—-” “Horrible? That, sir–pardon my frankness!–is a matter of opinion. I fully admit that you desired the child’s hair to be cut not too short. Those, in fact, were your very words. Notwithstanding, I venture to think you will come round to my point of view, on due reflection, like most of my esteemed customers. In the first place, there is the ethnological aspect of the question. You are doubtless sufficiently versed in history to know that under the late regime it was considered improper, if not criminal, to wear a moustache. Well, nowadays we think differently. Which proves that fashions change; yes, they change, sir; and the wise man bends to them–up to a certain point, of course; up to a certain reasonable point—-” “But, damn it—-“

“And in favour of my contention that hair should be worn short nowadays, I need only cite the case of His Majesty the King, whose august head, we all know, is clipped like that of a racehorse. Horrible (as you call it) or not, the system has momentarily the approval of royalty, and that alone should suffice for all loyal subjects to deem it not unworthy of imitation. Next, there are what one might describe as hygienic and climatic considerations. Summer is approaching, sir, and apart from certain unpleasant risks which I need not specify, you will surely agree with me that the solstitial heat is a needlessly severe trial for a boy with long hair. My own children are all cropped close, and I have reason to think they are grateful for it. Why not yours? Boys may differ in strength or complexion, in moral character and mental attainments, but they are remarkably unanimous as to what constitutes personal comfort. And it is obviously the duty of parents to consult the personal comfort of their offspring–within certain reasonable limits, of course—-“

“But—-“

“Lastly, we come to the much-debated point: I mean the aesthetic side of the matter. No doubt, to judge by some old pictures such as those of the renowned Mantegna, there must have been a time when men thought long hair in children rather beautiful than otherwise. And I am not so rigorous as to deny a certain charm to these portraits–a charm which is largely due I fancy, to the becoming costumes of the period. At the same time—-“

The stranger did not trust himself to listen any longer. He threw down a coin and walked out of the shop with his son, muttering something not very complimentary to the barber’s female relations.

But the other was quite unmoved. “And after all,” he continued, addressing the half-opened door through which his visitor had fled, “the true question is this: What is ‘too short’? Don’t cut it too short, you said. _Che vuol dire?_ An ambiguous phrase!

“Too short for one man may be too long for another. Everything is relative. Yes, gentlemen” (turning to myself and his shop-assistant), “everything on this earth is relative.”

With this sole exception, I have hitherto garnered no Hellenic traits in Taranto.

Visible even from Giadrezze, on the other side of the inland sea and beyond the arsenal, there stands a tall, solitary palm. It is the last, the very last, or almost the very last, of a race of giants that adorned the gardens which have now been converted into the “New Quarter.” I imagine it is the highest existing palm in Italy, and am glad to have taken a likeness of it, ere it shall have been cut down like the rest of its fellows. Taranto was once celebrated for these queenly growths, which the Saracens brought over from their flaming Africa.

The same fate has overtaken the trees of the Villa Beaumont, which used to be a shady retreat, but was bought by the municipality and forthwith “pulizzato”–i.e. cleaned. This is in accordance with that _mutilomania_ of the south: that love of torturing trees which causes them to prune pines till they look like paint-brushes that had been out all night, and which explains their infatuation for the much-enduring robinia that allows itself to be teased into any pattern suggested by their unhealthy phantasy. It is really as if there were something offensive to the Latin mind in the sight of a well-grown tree, as if man alone had the right of expanding normally. But I must not do the City Fathers an injustice. They have planted two rows of cryp-tomerias. Will people never learn that cryptomerias cannot flourish in south Italy? Instead of this amateurish gardening, why not consult some competent professional, who with bougain-villeas, hibiscus and fifty other such plants would soon transform this favoured spot into a miniature paradise?

The Villa Beaumont and the road along the Admiralty canal are now the citizens’ chief places of disport. Before the year 1869 the Corso Vittorio Emmanuele, that skirts the sea on the south side of the old town, was their sole promenade. And even this street was built only a short time ago. Vainly one conjectures where the medieval Tarentines took the air. It must have been like Manfredonia at the present day.

This Corso, which has a most awkward pavement and is otherwise disagreeable as looking due south, becomes interesting after sunset. Here you may see the young bloods of Taranto leaning in rows against the railing with their backs to the sea–they are looking across the road whence, from balconies and windows, the fair sex are displaying their charms. Never a word is spoken. They merely gaze at each other like lovesick puppies; and after watching the performance for several evenings, I decided in favour of robuster methods–I decided that courtship, under conditions such as the Corso supplies, can only be pursued by the very young or the hopelessly infatuated. But in the south, this gazing is only part of a huge game. They are not really in love at all, these excellent young men–not at all, at all; they know better. They are only pretending, because it looks manly.

We must revise our conceptions as to the love-passions of these southerners; no people are more fundamentally sane in matters of the heart; they have none of our obfuscated sentimentality; they are seldom naively enamoured, save in early stages of life. It is then that small girls of eight or ten may be seen furtively recording their feelings on the white walls of their would-be lovers’ houses; these archaic scrawls go straight to the point, and are models of what love-letters may ultimately become, in the time-saving communities of the future. But when the adolescent and perfumed-pink-paper stage is reached, the missives relapse into barbarous ambiguity; they grow allegorical and wilfully exuberant as a Persian carpet, the effigy of a pierced heart at the end, with enormous blood-drops oozing from it, alone furnishing a key to the document.

So far they are in earnest, and it is the girl who takes the lead; her youthful _innamorato_ ties these letters into bundles and returns them conscientiously, in due course, to their respective senders. Seldom does a boy make overtures in love; he gets more of it than he knows what to do with; he is still torpid, and slightly bored by all these attentions.

But presently he wakes up to the fact that he is a man among men, and the obsession of “looking manly” becomes a part of his future artificial and rhetorical life-scheme. From henceforth he plays to the gallery.

Reading the city papers, one would think that south Italian youths are the most broken-hearted creatures in the world; they are always trying to poison themselves for love. Sometimes they succeed, of course; but sometimes–dear me, no! Suicides look manly, that is all. They are part of the game. The more sensible youngsters know exactly how much corrosive sublimate to take without immediate fatal consequences, allowing for time to reach the nearest hospital. There, the kindly physician and his stomach-pump will perform their duty, and the patient wears a feather in his cap for the rest of his life. The majority of these suicides are on a par with French duels–a harmless institution whereby the protagonists honour themselves; they confer, as it were, a patent of virility. The country people are as warmblooded as the citizens, but they rarely indulge in suicides because–well, there are no hospitals handy, and the doctor may be out on his rounds. It is too risky by half.

And a good proportion of these suicides are only simulated. The wily victim buys some innocuous preparation which sends him into convulsions with ghastly symptoms of poisoning, and, after treatment, remains the enviable hero of a mysterious masculine passion. Ask any town apothecary. A doctor friend of mine lately analysed the results of his benevolent exertions upon a young man who had been seen to drink some dreadful liquid out of a bottle, and was carried to his surgery, writhing in most artistic agonies. He found not only no poison, but not the slightest trace of any irritant whatever.

The true courtship of these Don Giovannis of Tarante will be quite another affair–a cash transaction, and no credit allowed. They will select a life partner, upon the advice of _ma mere_ and a strong committee of uncles and aunts, but not until the military service is terminated. Everything in its proper time and place.

Meanwhile they gaze and perhaps even serenade. This looks as if they were furiously in love, and has therefore been included among the rules of the game. Youth must keep up the poetic tradition of “fiery.” Besides, it is an inexpensive pastime–the cinematograph costs forty centimes–and you really cannot sit in the barber’s all night long.

But catch them marrying the wrong girl!

POSTSCRIPT.–Here are two samples of youthful love-letters from my collection.

1.–From a disappointed maiden, aged 13. Interesting, because intermediate between the archaic and pink-paper stages:

“IDOL OF MY HEART,

“Do not the stars call you when you look to Heaven? Does not the moon tell you, the black-cap on the willow when it says farewell to the sun? The birds of nature, the dreary country sadly covered by a few flowers that remain there? Once your look was passionate and pierced me like a sunny ray, now it seems the flame of a day. Does nothing tell you of imperishable love?” I love you and love you as (illegible) loves its liberty, as the corn in the fields loves the sun, as the sailor loves the sea tranquil or stormy. To you I would give my felicity, my future; for one of your words I would spill my blood drop by drop.

“Of all my lovers you are the only ideal consort _(consorto)_ to whom I would give my love and all the expansion of my soul and youthful enthusiasm _(intusiamo),_ the greatest enthusiasm _(co-tusiamo)_ my heart has ever known. O cruel one who has deigned to put his sweet poison in my heart to-day, while to-morrow you will pass me with indifference. Cold, proud as ever, serious and disdainful–you understand? However that may be, I send you the unrepenting cry of my rebellious heart: I love you!

“It is late at night, and I am still awake, and at this hour my soul is sadder than ever in its great isolation _(insolamende);_ I look on my past love and your dear image. Too much I love you and (illegible) without your affection.

“How sadly I remember your sweet words whispered on a pathetic evening when everything around was fair and rosy. How happy I then was when life seemed radiant with felicity and brightened by your love. And now nothing more remains of it; everything is finished. How sad even to say it. My heart is shipwrecked far, far away from that happiness which I sought.”

(Three further pages of this.)

2.–From a boy of 14 who takes the initiative; such letters are rare. Note the business-like brevity.

“DEAR MISS ANNE,

“I write you these few lines to say that I have understood your character _ (carattolo)._ Therefore, if I may have the honour of being your sweetheart, you will let me know the answer at your pleasure. I salute you, and remain,

“Signing myself, “SALVATORE.

“Prompt reply requested!”

XII

MOLLE TARENTUM

One looks into the faces of these Tarentines and listens to their casual conversations, trying to unravel what manner of life is theirs. But it is difficult to avoid reading into their characters what history leads one to think should be there.

The upper classes, among whom I have some acquaintance, are mellow and enlightened; it is really as if something of the honied spirit of those old Greek sages still brooded over them. Their charm lies in the fact that they are civilized without being commercialized. Their politeness is unstrained, their suaveness congenital; they remind me of that New England type which for Western self-assertion substitutes a yielding graciousness of disposition. So it is with persistent gentle upbringing, at Taranto and elsewhere. It tones the individual to reposeful sweetness; one by one, his anfractuosities are worn off; he becomes as a pebble tossed in the waters, smooth, burnished, and (to outward appearances) indistinguishable from his fellows.

But I do not care about the ordinary city folk. They have an air of elaborate superciliousness which testifies to ages of systematic half-culture. They seem to utter that hopeless word, _connu!_ And what, as a matter of fact, do they know? They are only dreaming in their little backwater, like the oysters of the lagoon, distrustful of extraneous matter and oblivious of the movement in a world of men beyond their shell. You hear next to nothing of “America,” that fruitful source of fresh notions; there is no emigration to speak of; the population is not sufficiently energetic–they prefer to stay at home. Nor do they care much about the politics of their own country: one sees less newspapers here than in most Italian towns. “Our middle classes,” said my friend the Italian deputy of whom I have already spoken, “are like our mules: to be endurable, they must be worked thirteen hours out of the twelve.” But these have no industries to keep them awake, no sports, no ambitions; and this has gone on for long centuries, In Taranto it is always afternoon. “The Tarentines,” says Strabo, “have more holidays than workdays in the year.”

And never was city-population more completely cut off from the country; never was wider gulf between peasant and townsman. There are charming walks beyond the New Quarter–a level region, with olives and figs and almonds and pomegranates standing knee-deep in ripe odorous wheat; but the citizens might be living at Timbuctu for all they know of these things. It rains little here; on the occasion of my last visit not a drop had fallen _for fourteen months;_ and consequently the country roads are generally smothered in dust. Now, dusty boots are a scandal and an offence in the eyes of the gentle burghers, who accordingly never issue out of their town walls. They have forgotten the use of ordinary appliances of country life, such as thick boots and walking-sticks; you will not see them hereabouts. Unaware of this idiosyncrasy, I used to carry a stick on my way through the streets into the surroundings, but left it at home on learning that I was regarded as a kind of perambulating earthquake. The spectacle of a man clattering through the streets on horseback, such as one often sees at Venosa, would cause them to barricade their doors and prepare for the last judgment.

Altogether, essentially nice creatures, lotus-eaters, fearful of fuss or novelty, and drowsily satisfied with themselves and life in general. The breezy healthfulness of travel, the teachings of art or science, the joys of rivers and green lanes–all these things are a closed book to them. Their interests are narrowed down to the purely human: a case of partial atrophy. For the purely human needs a corrective; it is not sufficiently humbling, and that is exactly what makes them so supercilious. We must take a little account of the Cosmos nowadays–it helps to rectify our bearings. They have their history, no doubt. But save for that one gleam of Periclean sunshine the record, though long and varied, is sufficiently inglorious and does not testify to undue exertions.

A change is at hand.

Gregorovius lamented the filthy condition of the old town. It is now spotless.

He deplored that Taranto possessed no museum. This again is changed, and the provincial museum here is justly praised, though the traveller may be annoyed at finding his favourite rooms temporarily closed (is there any museum in Italy not “partially closed for alterations”?). New accessions to its store are continually pouring in; so they lately discovered, in a tomb, a Hellenistic statuette of Eros and Aphrodite, 30 centimetres high, terra-cotta work of the third century. The goddess stands, half-timidly, while Eros alights in airy fashion on her shoulders and fans her with his wings–an exquisite little thing.

He was grieved, likewise, that no public collection of books existed here. But the newly founded municipal library is all that can be desired. The stranger is cordially welcomed within its walls and may peruse, at his leisure, old Galateus, Giovan Giovene, and the rest of them.

Wandering among those shelves, I hit upon a recent volume (1910) which gave me more food for thought than any of these ancients. It is called “Cose di Puglie,” and contains some dozen articles, all by writers of this province of old Calabria, [Footnote: It included the heel of Italy.] on matters of exclusively local interest–its history, meteorology, dialects, classical references to the country, extracts from old economic documents, notes on the development of Apulian printing, examples of modern local caricature, descriptions of mediaeval monuments; a kind of anthology, in short, of provincial lore. The typography, paper and illustrations of this remarkable volume are beyond all praise; they would do honour to the best firm in London or Paris. What is this book? It is no commercial speculation at all; it is a wedding present to a newly married couple–a bouquet of flowers, of intellectual blossoms, culled from their native Apulian meadows. One notes with pleasure that the happy pair are neither dukes nor princes. There is no trace of snobbishness in the offering, which is simply a spontaneous expression of good wishes on the part of a few friends. But surely it testifies to most refined feelings. How immeasurably does this permanent and yet immaterial feast differ from our gross wedding banquets and ponderous gilt clocks and tea services! Such persons cannot but have the highest reverence for things of the mind; such a gift is the fairest efflorescence of civilization. And this is only another aspect of that undercurrent of spirituality in south Italy of whose existence the tourist, harassed by sordid preoccupations, remains wholly unaware.

This book was printed at Bari. Bari, not long ago, consisted of a dark and tortuous old town, exactly like the citadel of Taranto. It has now its glaring New Quarter, not a whit less disagreeable than the one here. Why should Taranto not follow suit in the matter of culture? Heraclea, Sybaris and all the Greek settlements along this coast have vanished from earth; only Taranto and Cotrone have survived to carry on, if they can, the old traditions. They have survived, thanks to peculiar physical conditions that have safeguarded them from invaders. . . .

But these very conditions have entailed certain drawbacks–drawbacks which Buckle would have lovingly enumerated to prove their influence upon the habits and disposition of the Tarentines. That marine situation . . . only think of three thousand years of scirocco, summer and winter! It is alone enough to explain _molle Tarentum–_ enough to drain the energy out of a Newfoundland puppy! And then, the odious dust of the country roadways–for it _is_ odious. Had the soil been granitic, or even of the ordinary Apennine limestone, the population might have remained in closer contact with wild things of nature, and retained a perennial fountain of enjoyment and inspiration. A particular kind of rock, therefore, has helped to make them sluggish and incurious. The insularity of their citadel has worked in the same direction, by focussing their interests upon the purely human. That inland sea, again: were it not an ideal breeding-place for shell-fish, the Tarentines would long ago have learnt to vary their diet. Thirty centuries of mussel-eating cannot but impair the physical tone of a people.

And had the inland sea not existed, the Government would not have been tempted to establish that arsenal which has led to the erection of the new town and consequent municipal exactions. “The arsenal,” said a grumbling old boatman to me, “was the beginning of our purgatory.” A milk diet would work wonders with the health and spirits of the citizens. But since the building of the new quarter, such a diet has become a luxury; cows and goats will soon be scarce as the megatherium. There is a tax of a franc a day on every cow, and a herd of ten goats, barely enough to keep a poor man alive, must pay annually 380 francs in octroi. These and other legalized robberies, which among a more virile populace would cause the mayor and town council to be forthwith attached to the nearest lamp-post, are patiently borne. It is _imbelle Tarentum–_ a race without grit.

I would also recommend the burghers some vegetables, so desirable for their sedentary habits, but there again! it seems to be a peculiarity of the local soil to produce hardly a leaf of salad or cabbage. Potatoes are plainly regarded as an exotic–they are the size of English peas, and make me think of Ruskin’s letter to those old ladies describing the asparagus somewhere in Tuscany. And all this to the waiter’s undisguised astonishment.

“The gentleman is rich enough to pay for meat. Why trouble about this kind of food?”…

And yet–a change is at hand. These southern regions are waking up from their slumber of ages. Already some of Italy’s acutest thinkers and most brilliant politicians are drawn from these long-neglected shores. For we must rid ourselves of that incubus of “immutable race characters”: think only of our Anglo-Saxon race! What has the Englishman of to-day in common with that rather lovable fop, drunkard and bully who would faint with ecstasy over Byron’s _Parisina_ after pistolling his best friend in a duel about a wench or a lap-dog? Such differences as exist between races of men, exist only at a given moment.

And what, I sometimes ask myself–what is now the distinguishing feature between these southern men and ourselves? Briefly this, I think. In mundane matters, where the personal equation dominates, their judgment is apt to be turbid and perverse; but as one rises into questions of pure intelligence, it becomes serenely impartial. We, on the other hand, who are pre-eminently clear-sighted in worldly concerns of law and government and in all subsidiary branches of mentality, cannot bring ourselves to reason dispassionately on non-practical subjects. “L’esprit aussi a sa pudeur,” says Remy de Gourmont. Well, this _pudeur de l’esprit,_ discouraged among the highest classes in England, is the hall-mark of respectability hereabouts. A very real difference, at this particular moment. . . .

There is an end of philosophizing.

They have ousted me from my pleasant quarters, the landlady’s son and daughter-in-law having returned unexpectedly and claiming their apartments. I have taken refuge in a hotel. My peace is gone; my days in Taranto are numbered.

Loath to depart, I linger by the beach of the Ionian Sea beyond the new town. It is littered with shells and holothurians, with antique tesserae of blue glass and marble fragments, with white mosaic pavements and potteries of every age, from the glossy Greco-Roman ware whose delicately embossed shell devices are emblematic of this sea-girt city, down to the grosser products of yesterday. Of marbles I have found _cipollino, pavonazzetto, giallo_ and _rosso antico,_ but no harder materials such as porphyry or serpentine. This, and the fact that the mosaics are pure white, suggests that the houses here must have dated, at latest, from Augustan times.

[Footnote: Nor is there any of the fashionable _verde_ _antico,_ and this points in the same direction. Corsi says nothing as to the date of its introduction, and I have not read the treatise of Silenziario, but my own observations lead me to think that the _lapis_ _atracius_ can hardly have been known under Tiberius. Not so those hard ones: they imported wholesale by his predecessor Augustus, who was anxious to be known as a scorner of luxury (a favourite pose with monarchs), yet spent incalculable sums on ornamental stones both for public and private ends. One is struck by a certain waste of material; either the expense was deliberately disregarded or finer methods of working the stones were not yet in vogue. A revolution in the technique of stone-cutting must have set in soon after his death, for thenceforward we find the most intractable rocks cut into slices thin as card-board: too thin for pavements, and presumably for encrusting walls and colonnades. The Augustans, unable to produce these effects naturally, attempted imitation-stones, and with wonderful success. I have a fragment of their plaster postiche copying the close-grained Egyptian granite; the oily lustre of the quartz is so fresh and the peculiar structure of the rock, with its mica scintillations, so admirably rendered as to deceive, after two thousand years, the eye of a trained mineralogist.]

Here I sit, on the tepid shingle, listening to the plash of the waves and watching the sun as it sinks over the western mountains that are veiled in mists during the full daylight, but loom up, at this sunset hour, as from a fabulous world of gold. Yonder lies the Calabrian Sila forest, the brigands’ country. I will attack it by way of Rossano, and thence wander, past Longobucco, across the whole region. It may be well, after all, to come again into contact with streams and woodlands, after this drenching of classical associations and formal civic life!

Near me stands a shore-battery which used to be called “Batteria Chianca.” It was here they found, some twenty years ago, a fine marble head described as a Venus, and now preserved in the local museum. I observe that this fort has lately been re-christened “Batteria Archyta.” Can this be due to a burst of patriotism for the Greek warrior-sage who ruled Taranto, or is it a subtle device to mislead the foreign spy?

Here, too, are kilns where they burn the blue clay into tiles and vases. I time a small boy at work shaping the former. His average output is five tiles in four minutes, including the carrying to and fro of the moist clay; his wages about a shilling a day. But if you wish to see the manufacture of more complicated potteries, you must go to the unclean quarter beyond the railway station. Once there, you will not soon weary of that potter’s wheel and the fair shapes that blossom forth under its enchanted touch. This ware of Taranto is sent by sea to many parts of south Italy, and you may see picturesque groups of it, here and there, at the street corners.

Hardly has the sun disappeared before the lighthouse in the east begins to flash. The promontory on which it stands is called San Vito after one of the musty saints, now almost forgotten, whose names survive along these shores. Stoutly this venerable one defended his ancient worship against the radiant and victorious Madonna; nor did she dislodge him from a certain famous sanctuary save by the questionable expedient of adopting his name: she called herself S. M. “della Vita.” That settled it. He came from Mazzara in Sicily, whither they still carry, to his lonely shrine, epileptics and others distraught in mind. And were I in a discursive mood, I would endeavour to trace some connection between his establishment here and the tarantella–between St. Vitus’ dance and that other one which cured, they say, the bite of the Tarentine spider.

But I am not inclined for such matters at present. The Cala-brian uplands are still visible in the gathering twilight; they draw me onwards, away from Taranto. It must be cool up there, among the firs and beeches.

And a land, moreover, of multiple memories and interests–this Calabria. A land of great men. In 1737 the learned Aceti was able to enumerate over two thousand celebrated Calabrians–athletes, generals, musicians, centenarians, inventors, martyrs, ten popes, ten kings, as well as some sixty conspicuous women. A land of thinkers. Old Zavarroni, born in 1705, gives us a list of seven hundred Calabrian writers; and I, for one, would not care to bring his catalogue up to date. The recently acquired _Biblioteca Calabra_ at Naples alone contains God knows how many items, nearly all modern!

And who shall recount its natural attractions? Says another old writer:

“Here is all sorts of Corn, sundry Wines, and in great abundance, all kinds of Fruits, Oyle, Hony, Wax, Saffron, Bombace, Annis and Coriander seeds. There groweth Gum, Pitch, Turpentine and liquid Storax. In former times it was never without Mettals, but at this present it doth much abound, having in most parts divers sorts of Mines, as Gold, Silver, Iron, Marble, Alabaster, Cristal, Marchesite, three sorts of white Chaulk, Virmilion, Alume, Brimstone, and the Adamant stone, which being in the fifth degree, draweth not Iron, and is in colour black. There groweth hemp and flax of two sorts, the one called the male, the other the female: there falleth Manna from heaven, truly a thing very rare; and although there is not gathered such abundance of Silk, yet I dare say there is not had so much in all _Italy_ besides. There are also bathes, both hot, luke-warm, and cold, to cure many diseases. Near the Seaside, and likewise on the Mediterrane are goodly Gardens full of Oringes, Citrons, and Lemons of divers sorts. It is watered with many Rivers. There are on the hils of the Apennine, thick Woods of high Firrs, Holms, Platanes, Oaks, where grows the white odoriferous Mushrome which shineth in the night. Here is bred the soft stone _Frigia,_ which every month yields a delicate and wholesome Gum, and the stone _Aetites,_ by us called the stone _Aquilina._ In this Province there is excellent hunting of divers creatures, as wild Hoggs, Staggs, Goats, Hares, Foxes, Porcupines, Marmosets. There are also ravenous beasts, as Wolves, Bears, Luzards, which are quick-sighted, and have the hinder parts spotted with divers colours. This kind of Beast was brought from _France_ to _Rome_ in the sports of _Pompey_ the great, and Hunters affirm this Beast to be of so frail a memory, that although he eateth with hunger, if he chance to look back, remembreth no more his meat, and departing searcheth for other.” Who would not visit Calabria, if only on the chance of beholding the speckled posterior of the absent-minded Luzard?

XIII

INTO THE JUNGLE

This short plunge into the jungle was a relief, after the all-too-human experiences of Taranto. The forest of Policoro skirts the Ionian; the railway line cleaves it into two unequal portions, the seaward tract being the smaller. It is bounded on the west by the river Sinnc, and I imagine the place has not changed much since the days when Keppel Craven explored its recesses.

Twilight reigns in this maze of tall deciduous trees. There is thick undergrowth, too; and I measured an old lentiscus–a shrub, in Italy–which was three metres in circumference. But the exotic feature of the grove is its wealth of creeping vines that clamber up the trunks, swinging from one tree-top to another, and allowing the merest threads of sunlight to filter through their matted canopy. Policoro has the tangled beauty of a tropical swamp. Rank odours arise from the decaying leaves and moist earth; and once within that verdant labyrinth, you might well fancy yourself in some primeval region of the globe, where the foot of man has never penetrated.

Yet long ago it resounded with the din of battle and the trumpeting of elephants–in that furious first battle between Pyrrhus and the Romans. And here, under the very soil on which you stand, lies buried, they say, the ancient city of Siris.

They have dug canals to drain off the moisture as much as possible, but the ground is marshy in many places and often quite impassable, especially in winter. None the less, winter is the time when a little shooting is done here, chiefly wild boars and roe-deer. They are driven down towards the sea, but only as far as the railway line. Those that escape into the lower portions are safe for another year, as this is never shot over but kept as a permanent preserve. I have been told that red-deer were introduced, ut that the experiment failed; probably the country was too not and damp. In his account of Calabria, Duret de Tavel [Footnote: An English translation of his book appeared in 1832.] sometimes speaks of killing the fallow-deer, an autochthonous Tyrrhenian beast which is now extinct on the mainland in its wild state. Nor can he be confounding it with the roe, since he mentions the two together–for instance, in the following note from Corigliano (February, 1809), which must make the modern Calabrian’s mouth water:

“Game has multiplied to such an extent that the fields are ravaged, and we are rendering a real service in destroying it. I question whether there exists in Europe a country offering more varied species. . . . We return home followed by carriages and mules loaded with wild boars, roe-deer, fallow-deer, hares, pheasants, wild duck, wild geese–to say nothing of foxes and wolves, of which we have already killed an immense quantity.”

The pheasants seem to have likewise died out, save in royal preserves. They were introduced into Calabria by that mighty hunter Frederick II.

The parcelling out of many of these big properties has been followed by a destruction of woodland and complete disappearance of game. It is hailed as the beginning of a new era of prosperity; and so it well may be, from a commercial point of view. But the traveller and lover of nature will be glad to leave some of these wild districts in the hands of their rich owners, who have no great interests in cultivating every inch of ground, levelling rocky spaces, draining the land and hewing