Chapter IX: Part 9

The two churches of Vaccarizza, dark and unclean structures, stand side by side, and I was shown through them by their respective priests, Greek and Catholic, who walked arm in arm in friendly wise, and meekly smiled at a running fire of sarcastic observations on the part of another citizen directed against the “bottega” in general—the _shop,_ as the church is sometimes irreverently called. The Greco-Catholic cult to which these Albanians belong is a compromise between the Orthodox and Roman; their priests may wear beards and marry wives, they use bread instead of the wafer for sacramental purposes, and there are one or two other little differences of grave import.

Six Albanian settlements lie on these northern slopes of the Sila—San Giorgio, Vaccarizza, San Cosimo, Macchia, San Demetrio Corone, and Santa Sofia d’ Epiro. San Demetrio is the largest of them, and thither, after an undisturbed night’s rest at the house of my kind host—the last, I fear, for many days to come—I drove in the sunlit hours of next morning. Along the road one can see how thoroughly the Albanians have done their work; the land is all under cultivation, save for a dark belt of trees overhead, to remind one of what once it was. Perhaps they have eradicated the forest over-zealously, for I observe in San Demetrio that the best drinking water has now to be fetched from a spring at a considerable distance from the village; it is unlikely that this should have been the original condition of affairs; deforestation has probably diminished the water-supply.

It was exhilarating to traverse these middle heights with their aerial views over the Ionian and down olive-covered hill-sides towards the wide valley of the Crati and the lofty Pollino range, now swimming in midsummer haze. The road winds in and out of gullies where rivulets descend from the mountains; they are clothed in cork-oak, ilex, and other trees; golden orioles, jays, hoopoes and rollers flash among the foliage. In winter these hills are swept by boreal blasts from the Apennines, but at this season it is a delightful tract of land.

XXIII ALBANIANS AND THEIR COLLEGE

San Demetrio, famous for its Italo-Albanian College, lies on a fertile incline sprinkled with olives and mulberries and chestnuts, fifteen hundred feet above sea-level. They tell me that within the memory of living man no Englishman has ever entered the town. This is quite possible; I have not yet encountered a single English traveller, during my frequent wanderings over South Italy. Gone are the days of Keppel Craven and Swinburne, of Eustace and Brydone and Hoare! You will come across sporadic Germans immersed in Hohenstaufen records, or searching after Roman antiquities, butterflies, minerals, or landscapes to paint—you will meet them in the most unexpected places; but never an Englishman. The adventurous type of Anglo-Saxon probably thinks the country too tame; scholars, too trite; ordinary tourists, too dirty. The accommodation and food in San Demetrio leave much to be desired; its streets are irregular lanes, ill-paved with cobbles of gneiss and smothered under dust and refuse. None the less, what noble names have been given to these alleys—names calculated to fire the ardent imagination of young Albanian students, and prompt them to valorous and patriotic deeds! Here are the streets of “Odysseus,” of “Salamis” and “Marathon” and “Thermopylae,” telling of the glory that was Greece; “Via Skanderbeg” and “Hypsilanti” awaken memories of more immediate renown; “Corso Dante Alighieri” reminds them that their Italian hosts, too, have done something in their day; the “Piazza Francesco Ferrer” causes their ultra-liberal breasts to swell with mingled pride and indignation; while the “Via dell’ Industria” hints, not obscurely, at the great truth that genius, without a capacity for taking pains, is an idle phrase. Such appellations, without a doubt, are stimulating and glamorous. But if the streets themselves have seen a scavenger’s broom within the last half-century, I am much mistaken. The goddess “Hygeia” dost not figure among their names, nor yet that Byzantine Monarch whose infantile exploit might be re-enacted in ripest maturity without attracting any attention in San Demetrio. To the pure all things are pure.

The town is exclusively Albanian; the Roman Catholic church has fallen into disrepair, and is now used as a shed for timber. But at the door of the Albanian sanctuary I was fortunate enough to intercept a native wedding, just as the procession was about to enter the portal. Despite the fact that the bride was considered the ugliest girl in the place, she had been duly “robbed” by her bold or possibly blind lover—her features were providentially veiled beneath her nuptial _flammeum,_ and of her squat figure little could be discerned under the gorgeous accoutrements of the occasion. She was ablaze with ornaments and embroidery of gold, on neck and shoulders and wrist; a wide lace collar fell over a bodice of purple silk; silken too, and of brightest green, was her pleated skirt. The priest seemed ineffably bored with his task, and mumbled through one or two pages of holy books in record time; there were holdings of candles, interchange of rings, sacraments of bread and wine and other solemn ceremonies—the most quaint being the _stephanoma,_ or crowning, of the happy pair, and the moving of their respective crowns from the head of one to that of the other. It ended with a chanting perlustration of the church, led by the priest: this is the so-called “pesatura.”

I endeavoured to attune my mind to the gravity of this marriage, to the deep historico-ethnologico-poetical significance of its smallest detail. Such rites, I said to myself, must be understood to be appreciated, and had I not been reading certain native commentators on the subject that very morning? Nevertheless, my attention was diverted from the main issue—the bridegroom’s face had fascinated me. The self-conscious male is always at a disadvantage during grotesquely splendid buffooneries of this kind; and never, in all my life, have I seen a man looking such a sorry fool as this individual, never; especially during the perambulation, when his absurd crown was supported on his head, from behind, by the hand of his best man.

Meanwhile a handful of boys, who seemed to share my private feelings in regard to the performance, had entered the sacred precincts, their pockets stuffed with living cicadas. These Albanian youngsters, like all true connaisseurs, are aware of the idiosyncrasy of the classical insect which, when pinched or tickled on a certain spot, emits its characteristic and ear-piercing note—the “lily-soft voice” of the Greek bard. The cicadas, therefore, were duly pinched and then let loose; like squibs and rockets they careered among the congregation, dashing in our faces and clinging to our garments; the church resounded like an olive-copse at noon. A hot little hand conveyed one of these tremulously throbbing creatures into my own, and obeying a whispered injunction of “Let it fly, sir!” I had the joy of seeing the beast alight with a violent buzz on the head of the bride—doubtless the happiest of auguries. Such conduct, on the part of English boys, would be deemed very naughty and almost irreverent; but here, one hopes, it may have its origin in some obscure but pious credence such as that which prompts the populace to liberate birds in churches, at Easter time. These escaping cicadas, it may be, are symbolical of matrimony—the individual man and woman freed, at last, from the dungeon-like horrors of celibate existence; or, if that parallel be far-fetched, we may conjecture that their liberation represents the afflatus of the human soul, aspiring upwards to merge its essence into the Divine All. . . .

The pride of San Demetrio is its college. You may read about it in Professor Mazziotti’s monograph; but whoever wishes to go to the fountain-head must peruse the _Historia Erectionis Pontifici Collegi Corsini Ullanensis, etc.,_ of old Zavarroni—an all-too-solid piece of work. Founded under the auspices of Pope Clement XII in 1733 (or 1735) at San Benedetto Ullano, it was moved hither in 1794, and between that time and now has passed through fierce vicissitudes. Its president, Bishop Bugliari, was murdered by the brigands in 1806; much of its lands and revenues have been dissipated by maladministration; it was persecuted for its Liberalism by the Bourbons, who called it a “workshop of the devil.” It distinguished itself during the anti-dynastic revolts of 1799 and 1848 and, in 1860, was presented with twelve thousand ducats by Garibaldi, “in consideration of the signal services rendered to the national cause by the brave and generous Albanians.”[1] Even now the institution is honeycombed with Freemasonry—the surest path to advancement in any career, in modern Italy. Times indeed have changed since the “Inviolable Constitutions” laid it down that _nullus omnino Alumnus in Collegio detineatur, cuius futuræ Christianæ pietatis significatio non extet._ But only since 1900 has it been placed on a really sound and prosperous footing. An agricultural school has lately been added, under the supervision of a trained expert. They who are qualified to judge speak of the college as a beacon of learning—an institution whose aims and results are alike deserving of high respect. And certainly it can boast of a fine list of prominent men who have issued from its walls.

[1] There used to be regiments of these Albanians at Naples. In Pilati de Tassulo’s sane study (1777) they are spoken of as highly prized.

This little island of stern mental culture contains, besides twenty-five teachers and as many servants, some three hundred scholars preparing for a variety of secular professions. About fifty of them are Italo-Albanians, ten or thereabouts are genuine Albanians from over the water, the rest Italians, among them two dozen of those unhappy orphans from Reggio and Messina who flooded the country after the earthquake, and were “dumped down” in colleges and private houses all over Italy. Some of the boys come of wealthy families in distant parts, their parents surmising that San Demetrio offers no temptations to youthful folly and extravagance. In this, so far as I can judge, they are perfectly correct.

The heat of summer and the fact that the boys were in the throes of their examinations may have helped to make the majority of them seem pale and thin; they certainly complained of their food, and the cook was the only prosperous-looking person whom I could discover in the establishment—his percentages, one suspects, being considerable. The average yearly payment of each scholar for board and tuition is only twenty pounds (it used to be twenty ducats); how shall superfluities be included in the bill of fare for such a sum?

The class-rooms are modernized; the dormitories neither clean nor very dirty; there is a rather scanty gymnasium as well as a physical laboratory and museum of natural history. Among the recent acquisitions of the latter is a vulture _(Gyps fulvus)_ which was shot here in the spring of this year. The bird, they told me, has never been seen in these regions before; it may have come over from the east, or from Sardinia, where it still breeds. I ventured to suggest that they should lose no time in securing a native porcupine, an interesting beast concerning which I never fail to enquire on my rambles. They used to be encountered in the Crati valley; two were shot near Corigliano a few years ago, and another not far from Cotronei on the Neto; they still occur in the forests near the “Pagliarelle” above Petilia Policastro; but, judging by all indications, I should say that this animal is rapidly approaching extinction not only here, but all over Italy. Another very rare creature, the otter, was killed lately at Vaccarizza, but unfortunately not preserved.

Fencing and music are taught, but those athletic exercises which led to the victories of Marathon and Salamis are not much in vogue—_mens sana in corpore sana_ is clearly not the ideal of the place; fighting among the boys is reprobated as “savagery,” and corporal punishment forbidden. There is no playground or workshop, and their sole exercise consists in dull promenades along the high road under the supervision of one or more teachers, during which the youngsters indulge in attempts at games by the wayside which are truly pathetic. So the old “Inviolable Constitutions” ordain that “the scholars must not play outside the college, and if they meet any one, they should lower their voices.” A rule of recent introduction is that in this warm weather they must all lie down to sleep for two hours after the midday meal; it may suit the managers, but the boys consider it a great hardship and would prefer being allowed to play. Altogether, whatever the intellectual results may be, the moral tendency of such an upbringing is damaging to the spirit of youth and must make for precocious frivolity and brutality. But the pedagogues of Italy are like her legislators: theorists. They close their eyes to the cardinal principles of all education—that the waste products and toxins of the imagination are best eliminated by motor activities, and that the immature stage of human development, far from being artificially shortened, should be prolonged by every possible means.

If the internal arrangement of this institution is not all it might be as regards the healthy development of youth, the situation of the college resembles the venerable structures of Oxford in that it is too good, far too good, for mere youngsters. This building, in its seclusion from the world, its pastoral surroundings and soul-inspiring panorama, is an abode not for boys but for philosophers; a place to fill with a wave of deep content the sage who has outgrown earthly ambitions. Your eye embraces the snow-clad heights of Dolcedorme and the Ionian Sea, wandering over forests, and villages, and rivers, and long reaches of fertile country; but it is not the variety of the scene, nor yet the historical memories of old Sybaris which kindle the imagination so much as the spacious amplitude of the whole prospect. In England we think something of a view of ten miles. Conceive, here, a grandiose valley wider than from Dover to Calais, filled with an atmosphere of such impeccable clarity that there are moments when one thinks to see every stone and every bush on the mountains yonder, thirty miles distant. And the cloud-effects, towards sunset, are such as would inspire the brush of Turner or Claude Lorraine. . . .

For the college, as befits its grave academic character, stands by itself among fruitful fields and backed by a chestnut wood, at ten minutes’ walk from the crowded streets. It is an imposing edifice—the Basilean convent of St. Adrian, with copious modern additions; the founders may well have selected this particular site on account of its fountain of fresh water, which flows on as in days of yore. One thinks of those communities of monks in the Middle Ages, scattered over this wild region and holding rare converse with one another by gloomy forest paths—how remote their life and ideals! In the days of Fiore (1691) the inmates of this convent still practised their old rites.

The nucleus of the building is the old chapel, containing a remarkable font; two antique columns sawn up (apparently for purposes of transportation from some pagan temple by the shore)—one of them being of African marble and the other of grey granite; there is also a tessellated pavement with beast-patterns of leopards and serpents akin to those of Patir. Bertaux gives a reproduction of this serpent; he assimilates it, as regards technique and age, to that which lies before the altar of Monte Cassino and was wrought by Greek artisans of the abbot Desiderius. The church itself is held to be two centuries older than that of Patir.

The library, once celebrated, contains musty folios of classics and their commentators, but nothing of value. It has been ransacked of its treasures like that of Patir, whose _disjecta membra_ have been tracked down by the patience and acumen of Monsignor Batiffol.

Batiffol, Bertaux—Charles Diehl, Jules Gay (who has also written on San Demetrio)—Huillard-Bréholles—Luynes—Lenor-mant. . . here are a few French scholars who have recently studied these regions and their history. What have we English done in this direction?

Nothing. Absolutely nothing.

Such thoughts occur inevitably.

It may be insinuated that researches of this kind are gleanings; that our English genius lies rather in the spade-work of pioneers like Leake or Layard. Granted. But a hard fact remains; the fact, namely, that could any of our scholars have been capable of writing in the large and profound manner of Bertaux or Gay, not one of our publishers would have undertaken to print his work. Not one. They know their business; they know that such a book would have been a dead loss. Therefore let us frankly confess the truth: for things of the mind there is a smaller market in England than in France. _How much smaller_ only they can tell, who have familiarized themselves with other departments of French thought.

Here, then, I have lived for the past few days, strolling among the fields, and attempting to shape some picture of these Albanians from their habits and such of their literature as has been placed at my disposal. So far, my impression of them has not changed since the days when I used to rest at their villages, in Greece. They remind me of the Irish. Both races are scattered over the earth and seem to prosper best outside their native country; they have the same songs and bards, the same hero-chieftains, the same combativeness and frank hospitality; both are sunk in bigotry and broils; they resemble one another in their love of dirt, disorder and display, in their enthusiastic and adventurous spirit, their versatile brilliance of mind, their incapacity for self-government and general (Keltic) note of inspired inefficiency. And both profess a frenzied allegiance to an obsolete tongue which, were it really cultivated as they wish, would put a barrier of triple brass between themselves and the rest of humanity.

Even as the Irish despise the English as their worldly and effete relatives, so the Albanians look down upon the Greeks—even those of Pericles—with profoundest contempt. The Albanians, so says one of their writers, are “the oldest people upon earth,” and their language is the “divine Pelasgic mother-tongue.” I grew interested awhile in Stanislao Marchianò’s plausibly entrancing study on this language, as well as in a pamphlet of de Rada’s on the same subject; but my ardour has cooled since learning, from another native grammarian, that these writers are hopelessly in the wrong on nearly every point. So much is certain, that the Albanian language already possesses more than _thirty different alphabets_ (each of them with nearly fifty letters). Nevertheless they have not yet, in these last four (or forty) thousand years, made up their minds which of them to adopt, or whether it would not be wisest, after all, to elaborate yet another one—a thirty-first. And so difficult is their language with any of these alphabets that even after a five days’ residence on the spot I still find myself puzzled by such simple passages as this:

. . . Zilji, mosse vet, ce asso mbremie te ngcriret me iljiζ, praa gjiθ e miegculem, mhi ζiaarr rriij i sgjuat. Nje voogh e keljbur ζorrevet te ljosta ndjej se i oχtenej e pisseroghej. Zuu shiu menes; ne mee se ljinaar chish ljeen pa-shuatur sκiotta, e i ducheje per moon.

I will only add that the translation of such a passage—it contains twenty-eight accents which I have omitted—is mere child’s play to its pronunciation.

XXIV AN ALBANIAN SEER

Sometimes I find my way to the village of Macchia, distant about three miles from San Demetrio. It is a dilapidated but picturesque cluster of houses, situate on a projecting tongue of land which is terminated by a little chapel to Saint Elias, the old sun-god Helios, lover of peaks and promontories, whom in his Christian shape the rude Albanian colonists brought hither from their fatherland, even as, centuries before, he had accompanied the Byzantines on the same voyage and, fifteen centuries yet earlier, the Greeks.

At Macchia was born, in 1814, of an old and relatively wealthy family, Girolamo de Rada,[1] a flame-like patriot in whom the tempestuous aspirations of modern Albania took shape. The ideal pursued during his long life was the regeneration of his country; and if the attention of international congresses and linguists and folklorists is now drawn to this little corner of the earth—if, in _1902,_ twenty-one newspapers were devoted to the Albanian cause (eighteen in Italy alone, and one even in London)—it was wholly his merit.

[1] Thus his friend and compatriot, Dr. Michele Marchianò, spells the name in a biography which I recommend to those who think there is no intellectual movement in South Italy. But he himself, at the very close of his life, in 1902, signs himself Ger. de Rhada. So this village of Macchia is spelt indifferently by Albanians as Maki or Makji. They have a fine Elizabethan contempt for orthography—as well they may have, with their thirty alphabets.

He was the son of a Greco-Catholic priest. After a stern religious upbringing under the paternal roof at Macchia and in the college of San Demetrio, he was sent to Naples to complete his education. It is characteristic of the man that even in the heyday of youth he cared little for modern literature and speculations and all that makes for exact knowledge, and that he fled from his Latin teacher, the celebrated Puoti, on account of his somewhat exclusive love of grammatical rules. None the less, though con-genitally averse to the materialistic and subversive theories that were then seething in Naples, he became entangled in the anti-Bourbon movements of the late thirties, and narrowly avoided the death-penalty which struck down some of his comrades. At other times his natural piety laid him open to the accusation of reactionary monarchical leanings.

He attributed his escape from this and every other peril to the hand of God. Throughout life he was a zealous reader of the Bible, a firm and even ascetic believer, forever preoccupied, in childlike simplicity of soul, with first causes. His spirit moved majestically in a world of fervent platitudes. The whole Cosmos lay serenely distended before his mental vision; a benevolent God overhead, devising plans for the prosperity of Albania; a malignant, ubiquitous and very real devil, thwarting these His good intentions whenever possible; mankind on earth, sowing and reaping in the sweat of their brow, as was ordained of old. Like many poets, he never disabused his mind of this comfortable form of anthropomorphism. He was a firm believer, too, in dreams. But his guiding motive, his sun by day and star by night, was a belief in the “mission” of the Pelasgian race now scattered about the shores of the Inland Sea—in Italy, Sicily, Greece, Dalmatia, Roumania, Asia Minor, Egypt—a belief as ardent and irresponsible as that which animates the _Lost Tribe_ enthusiasts of England. He considered that the world hardly realized how much it owed to his countryfolk; according to his views, Achilles, Philip of Macedon, Alexander the Great, Aristotle, Pyrrhus, Diocletian, Julian the Apostate—they were all Albanians. Yet even towards the end of his life he is obliged to confess:—

“But the evil demon who for over four thousand years has been hindering the Pelasgian race from collecting itself into one state, is still endeavouring by insidious means to thwart the work which would lead it to that union.”

Disgusted with the clamorous and intriguing bustle of Naples, he retired, at the early age of 34, to his natal village of Macchia, throwing over one or two offers of lucrative worldly appointments. He describes himself as wholly disenchanted with the “facile fatuity” of Liberalism, the fact being, that he lacked what a French psychologist has called the _function of the real;_ his temperament was not of the kind to cope with actualities. This retirement is an epoch in his life—it is the Grand Renunciation. Henceforward he loses personal touch with thinking humanity. At Macchia he remained, brooding on Albanian wrongs, devising remedies, corresponding with foreigners and writing—ever writing; consuming his patrimony in the cause of Albania, till the direst poverty dogged his footsteps.

I have read some of his Italian works. They are curiously oracular, like the whisperings of those fabled Dodonian oaks of his fatherland; they heave with a darkly-virile mysticism. He shares Blake’s ruggedness, his torrential and confused utterance, his benevolence, his flashes of luminous inspiration, his moral background. He resembles that visionary in another aspect: he was a consistent and passionate adorer of the _Ewig-weibliche._ Some of the female characters in his poems retain their dewy freshness, their exquisite originality, even after passing through the translator’s crucible.

At the age of 19 he wrote a poem on “Odysseus,” which was published under a pseudonym. Then, three years later, there appeared a collection of rhapsodies entitled “Milosao,” which he had garnered from the lips of Albanian village maidens. It is his best-known work, and has been translated into Italian more than once. After his return to Macchia followed some years of apparent sterility, but later on, and especially during the last twenty years of his life, his literary activity became prodigious. Journalism, folklore, poetry, history, grammar, philology, ethnology, aesthetics, politics, morals—nothing came amiss to his gifted pen, and he was fruitful, say his admirers, even in his errors, Like other men inflamed with one single idea, he boldly ventured into domains of thought where specialists fear to tread. His biographer enumerates forty-three different works from his pen. They all throb with a resonant note of patriotism; they are “fragments of a heart,” and indeed, it has been said of him that he utilized even the grave science of grammar as a battlefield whereon to defy the enemies of Albania. But perhaps he worked most successfully as a journalist. His “Fiamuri Arberit” (the Banner of Albania) became the rallying cry of his countrymen in every corner of the earth.

These multifarious writings—and doubtless the novelty of his central theme—attracted the notice of German philologers and linguists, of all lovers of freedom, folklore and verse. Leading Italian writers like Cantù praised him highly; Lamartine, in 1844, wrote to him: “Je suis bien-heureux de ce signe de fraternité poétique et politique entre vous et moi. La poésie est venue de vos rivages et doit y retourner. . . .” Hermann Buchholtz discovers scenic changes worthy of Shakespeare, and passages of Æschylean grandeur, in his tragedy “Sofonisba.” Carnet compares him with Dante, and the omniscient Mr. Gladstone wrote in 1880—a post card, presumably—belauding his disinterested efforts on behalf of his country. He was made the subject of many articles and pamphlets, and with reason. Up to his time, Albania had been a myth. He it was who divined the relationship between the Albanian and Pelasgian tongues; who created the literary language of his country, and formulated its political ambitions.

Whereas the hazy “Autobiologia” records complicated political intrigues at Naples that are not connected with his chief strivings, the little “Testamento politico,” printed towards the end of his life, is more interesting. It enunciates his favourite and rather surprising theory that the Albanians cannot look for help and sympathy save only to their _brothers,_ the Turks. Unlike many Albanians on either side of the Adriatic, he was a pronounced Turco-phile, detesting the “stolid perfidy” and “arrogant disloyalty” of the Greeks. Of Austria, the most insidious enemy of his country’s freedom, he seems to have thought well. A year before his death he wrote to an Italian translator of “Milosao” (I will leave the passage in the original, to show his cloudy language):

“Ed un tempo propizio la accompagna: la ricostituzione dell’ Epiro nei suoi quattro vilayet autonomi quale è nei propri consigli e nei propri desideri; ricostituzione, che pel suo Giornale, quello dell’ ottimo A. Lorecchio—cui precede il principe Nazionale Kastriota, Chini—si annuncia fatale, e quasi fulcro della stabilità dello impero Ottomano, a della pace Europea; preludio di quella diffusione del regno di Dio sulla terra, che sarà la Pace tra gli Uomini.”

Truly a remarkable utterance, and one that illustrates the disadvantages of living at a distance from the centres of thought. Had he travelled less with the spirit and more with the body, his opinions might have been modified and corrected. But he did not even visit the Albanian colonies in Italy and Sicily. Hence that vast confidence in his mission—a confidence born of solitude, intellectual and geographical. Hence that ultra-terrestrial yearning which tinges his apparently practical aspirations.

He remained at home, ever poor and industrious; wrapped in bland exaltation and oblivious to contemporary movements of the human mind. Not that his existence was without external activities. A chair of Albanian literature at San Demetrio, instituted in 1849 but suppressed after three years, was conferred on him in 1892 by the historian and minister Pasquale Villari; for a considerable time, too, he was director of the communal school at Corigliano, where, with characteristic energy, he set up a printing press; violent journalistic campaigns succeeded one another; in 1896 he arranged for the first congress of Albanian language in that town, which brought together delegates from every part of Italy and elicited a warm telegram of felicitation from the minister Francesco Crispi, himself an Albanian. Again, in 1899, we find him reading a paper before the twelfth international congress of Orientalists at Rome.

But best of all, he loved the seclusion of Macchia.

Griefs clustered thickly about the closing years of this unworldly dreamer. Blow succeeded blow. One by one, his friends dropped off; his brothers, his beloved wife, his four sons—he survived them all; he stood alone at last, a stricken figure, in tragic and sublime isolation. Over eighty years old, he crawled thrice a week to deliver his lectures at San Demetrio; he still cultivated a small patch of ground with enfeebled arm, composing, for relaxation, poems and rhapsodies at the patriarchal age of 88! They will show you the trees under which he was wont to rest, the sunny views he loved, the very stones on which he sat; they will tell you anecdotes of his poverty—of an indigence such as we can scarcely credit. During the last months he was often thankful for a crust of bread, in exchange for which he would bring a sack of acorns, self-collected, to feed the giver’s pigs. Destitution of this kind, brought about by unswerving loyalty to an ideal, ceases to exist in its sordid manifestations: it exalts the sufferer. And his life’s work is there. Hitherto there had been no “Albanian Question” to perplex the chanceries of Europe. He applied the match to the tinder; he conjured up that phantom which refuses to be laid.

He died, in 1903, at San Demetrio; and there lies entombed in the cemetery on the hill-side, among the oaks.

But you will not easily find his grave.

His biographer indulges a poetic fancy in sketching the fair monument which a grateful country will presently rear to his memory on the snowy Acroceraunian heights. It might be well, meanwhile, if some simple commemorative stone were placed on the spot where he lies buried. Had he succumbed at his natal Macchia, this would have been done; but death overtook him in the alien parish of San Demetrio, and his remains were mingled with those of its poorest citizens. A microcosmic illustration of that clannish spirit of Albania which he had spent a lifetime in endeavouring to direct to nobler ends!

He was the Mazzini of his nation.

A Garibaldi, when the crisis comes, may possibly emerge from that tumultuous horde.

Where is the Cavour?

XXV SCRAMBLING TO LONGOBUCCO

A driving road to connect San Demetrio with Acri whither I was now bound was begun, they say, about twenty years ago; one can follow it for a considerable distance beyond the Albanian College. Then, suddenly, it ends. Walking to Acri, however, by the old track, one picks up, here and there, conscientiously-engineered little stretches of it, already overgrown with weeds; these, too, break off as abruptly as they began, in the wild waste. For purposes of wheeled traffic these picturesque but disconnected fragments are quite useless.

Perhaps the whole undertaking will be completed some day—_speriamo!_ as the natives say, when speaking of something rather beyond reasonable expectation. But possibly not; and in that case—_pazienza!_ meaning, that all hope may now be abandoned. There is seldom any great hurry, with non-governmental works of this kind.

It would be interesting if one could learn the inner history of these abortive transactions. I have often tried, in vain. It is impossible for an outsider to pierce the jungle of sordid mystery and intrigue which surrounds them. So much I gathered: that the original contract was based on the wages then current and that, the price of labour having more than doubled in consequence of the “discovery” of America, no one will undertake the job on the old terms. That is sufficiently intelligible. But why operations proceeded so slowly at first, and why a new contract cannot now be drawn up—who can tell! The persons interested blame the contractor, who blames the engineer, who blames the dilatory and corrupt administration of Cosenza. My private opinion is, that the last three parties have agreed to share the swag between them. Meanwhile everybody has just grounds of complaint against everybody else; the six or seven inevitable lawsuits have sprung up and promise to last any length of time, seeing that important documents have been lost or stolen and that half the original contracting parties have died in the interval: nobody knows what is going to happen in the end. It all depends upon whether some patriotic person will step forward and grease the wheels in the proper quarter.

And even then, if he hails from Acri, they of San Demetrio will probably work against the project, and vice versa. For no love is lost between neighbouring communities—wonderful, with what venomous feudal animosity they regard each other! United Italy means nothing to these people, whose conceptions of national and public life are those of the cock on his dung-hill. You will find in the smallest places intelligent and broad-minded men, tradespeople or professionals or landed proprietors, but they are seldom members of the _municipio;_ the municipal career is also a money-making business, yes; but of another kind, and requiring other qualifications.

Foot-passengers like myself suffer no inconvenience by being obliged to follow the shorter and time-honoured mule-track that joins the two places. It rises steeply at first, then begins to wind in and out among shady vales of chestnut and oak, affording unexpected glimpses now towards distant Tarsia and now, through a glade on the right, on to the ancient citadel of Bisignano, perched on its rock.

I reached Acri after about two and a half hours’ walking. It lies in a theatrical situation and has a hotel; but the proprietor of that establishment having been described to me as “the greatest brigand of the Sila” I preferred to refresh myself at a small wineshop, whose manageress cooked me an uncommonly good luncheon and served some of the best wine I had tasted for long. Altogether, the better-class women here are far more wideawake and civilized than those of the Neapolitan province; a result of their stern patriarchal up-bringing and of their possessing more or less sensible husbands.

Thus fortified, I strolled about the streets. One would like to spend a week or two in a place like this, so little known even to Italians, but the hot weather and bad feeding had begun to affect me disagreeably and I determined to push on without delay into cooler regions. It would never do to be laid up at Acri with heatstroke, and to have one’s last drops of life drained away by copious blood-lettings, relic of Hispano-Arabic practices and the favourite remedy for every complaint. Acri is a large place, and its air of prosperity contrasts with the slumberous decay of San Demetrio; there is silk-rearing, and so much emigration into America that nearly every man I addressed replied in English. New houses are rising up in all directions, and the place is celebrated for its rich citizens.

But these same wealthy men are in rather a dilemma. Some local authority, I forget who, has deduced from the fact that there are so many forges and smiths’ shops here that this must be the spot to which the over-sensitive inhabitants of Sybaris banished their workers in metal and other noisy professions. Now the millionaires would like to be thought Sybarites by descent, but it is hardly respectable to draw a pedigree from these outcasts.

They need not alarm themselves. For Acri, as Forbiger has shown, is the old Acherontia; the river Acheron, the Mocone or Mucone of to-day, flows at its foot, and from one point of the town I had a fine view into its raging torrent.

A wearisome climb of two hours brought me to the _Croce Greca,_ the Greek Cross, which stands 1185 metres above sea-level. How hot it was, in that blazing sun! I should be sorry to repeat the trip, under the same conditions. A structure of stone may have stood here in olden days; at present it is a diminutive wooden crucifix by the roadside. It marks, none the less, an important geographical point: the boundary between the “Greek” Sila which I was now leaving and the Sila Grande, the central and largest region. Beyond this last-named lies the lesser Sila, or “Sila Piccola”; and if you draw a line from Rogliano (near Cosenza) to Cotrone you will approximately strike the watershed which divides the Sila Grande from this last and most westerly of the three Sila divisions. After that comes Catanzaro and the valley of the Corace, the narrowest point of the Italian continent, and then the heights of Serra and Aspromonte, the true “Italy” of old, that continue as far as Reggio.

Though I passed through some noble groves of chestnut on the way up, the country here was a treeless waste. Yet it must have been forest up to a short time ago, for one could see the beautiful vegetable mould which has not yet had time to be washed down the hill-sides. A driving road passes the Croce Greca; it joins Acri with San Giovanni, the capital of Sila Grande, and with Cosenza.

It was another long hour’s march, always uphill, before I reached a spacious green meadow or upland with a few little buildings. The place is called Verace and lies on the watershed between the upper Crati valley and the Ionian; thenceforward my walk would be a descent along the Trionto river, the Traeis of old, as far as Longobucco which overlooks its flood. It was cool here at last, from the altitude and the decline of day; and hay-making was going on, amid the pastoral din of cow-bells and a good deal of blithe love-making and chattering.

After some talk with these amiable folks, I passed on to where the young Traeis bubbles up from the cavernous reservoirs of the earth. Of those chill and roguish wavelets I took a draught, mindful of the day when long ago, by these same waters, an irreparable catastrophe overwhelmed our European civilization. For it was the Traeis near whose estuary was fought the battle between 300,000 Sybarites (I refuse to believe these figures) and the men of Croton conducted by their champion Milo—a battle which led to the destruction of Sybaris and, incidentally, of Hellenic culture throughout the mainland of Italy. This was in the same fateful year 510 that witnessed the expulsion of the Tarquins from Rome and the Pisistratidae from Athens.

Pines, the characteristic tree of the Sila, now begin to appear. Passing through Verace I had already observed, on the left, a high mountain entirely decked with them. It is the ridge marked Paleparto on the map; the Trionto laves its foot. But the local pronunciation of this name is Palépite, and I cannot help thinking that here we have a genuine old Greek name perpetuated by the people and referring to this covering of hoary pines—a name which the cartographers, arbitrary and ignorant as they often are, have unconsciously disguised. (It occurs in some old charts, however, as Paleparto.) An instructive map of Italy could be drawn up, showing the sites and cities wrongly named from corrupt etymology or falsified inscriptions, and those deliberately miscalled out of principles of local patriotism. The whole country is full of these inventions of _litterati_ which date, for the most part, from the enthusiastic but undisciplined Cinque-Cento.

The minute geographical triangle comprised between Cosenza, Longobucco and San Demetrio which I was now traversing is one of the least known corners of Italy, and full of dim Hellenic memories. The streamlet “Calamo” flows through the valley I ascended from Acri, and at its side, a little way out of the town, stands the fountain “Pompeio” where the brigands, not long ago, used to lie in wait for women and children coming to fetch water, and snatch them away for ransom. On the way up, I had glimpses down a thousand feet or more into the Mucone or Acheron, raging and foaming in its narrow valley. It rises among the mountains called “Fallistro” and “Li Tartari”—unquestionably Greek names.

On this river and somewhere above Acri stood, according to the scholarly researches of Lenormant, the ancient city of Pandosia. I do not know if its site has been determined since his day. It was “very strong” and rich and at its highest prosperity in the fourth century B.C.; after the fall of Sybaris it passed under the supremacy of Croton. The god Pan was figured on some of its coins, and appropriately enough, considering its sylvan surroundings; others bear the head of the nymph Pandosia with her name and that of the river Crathis, under the guise of a young shepherd: they who wish to learn his improper legend will find it in the pages of Aelian, or in chapter xxxii of the twenty-fifth book of Rhodiginus, beginning _Quae sit brutorum affectio,_ etc.[1] We have here not the Greece of mediæval Byzantine times, much less that of the Albanians, but the sunny Hellas of the days when the world was young, when these ardent colonists sailed westwards to perpetuate their names and legends in the alien soil of Italy.

[1] _Brunii a brutis moribus:_ so say certain spiteful writers, an accusation which Strabo and Horace extend to all Calabrians. As to the site of Pandosia, a good number of scholars, such as old Prosper Parisius and Luigi Maria Greco, locate it at the village of Mendicino on the river Merenzata, which was called Arconte (? Acheron) in the Middle Ages. So the Trionto is not unquestionably the Traeis, and in Marincola Pistoia’s good little “Cose di Sibari” (1845) the distinction is claimed for one of four rivers—the Lipuda, Colognati, Trionto, or Fiuminicà.

The Mucone has always been known as a ferocious and pitiless torrent, and maintains to this day its Tartarean reputation. Twenty persons a year, they tell me, are devoured by its angry waters: _mangia venti cristiani all’ anno!_ This is as bad as the Amendolea near Reggio. But none of its victims have attained the celebrity of Alexander of Molossus, King of Epirus, who perished under the walls of Pandosia in 326 B.C. during an excursion against the Lucanians. He had been warned by the oracle of Dodona to avoid the waters of Acheron and the town of Pandosia; once in Italy, however, he paid small heed to these words, thinking they referred to the river and town of the same name in Thesprotia. But the gods willed otherwise, and you may read of his death in the waters, and the laceration of his body by the Lucanians, in Livy’s history.

It is a strange caprice that we should now possess what is in every probability the very breastplate worn by the heroic monarch on that occasion. It was found in 1820, and thereafter sold—some fragments of it, at least—to the British Museum, where under the name of “Bronze of Siris” it may still be admired: a marvellous piece of repoussée work, in the style of Lysippus, depicting the combat of Ajax and the Amazons. . . .

The streamlet Trionto, my companion to Longobucco, glides along between stretches of flowery meadow-land—fit emblem of placid rural contentment. But soon this lyric mood is spent. It enters a winding gorge that shuts out the sunlight and the landscape abruptly assumes an epic note; the water tumbles wildly downward, hemmed in by mountains whose slopes are shrouded in dusky pines wherever a particle of soil affords them foothold. The scenery in this valley is as romantic as any in the Sila. Affluents descend on either side, while the swollen rivulet writhes and screeches in its narrow bed, churning the boulders with hideous din. The track, meanwhile, continues to run beside the water till the passage becomes too difficult; it must perforce attack the hill-side. Up it climbs, therefore, in never-ending ascension, and then meanders at a great height above the valley, in and out of its tributary glens.

I was vastly enjoying this promenade—the shady pines, whose fragrance mingled with that of a legion of tall aromatic plants in full blossom—the views upon the river, shining far below me like the thread of silver—when I observed with surprise that the whole mountain-side which the track must manifestly cross had lately slipped down into the abyss. A cloud-burst two or three days ago, as I afterwards learned, had done the mischief. On arrival at the spot, the path was seen to be interrupted—clean gone, in fact, and not a shred of earth or trees left; there confronted me a bare scar, a wall of naked rock which not even a chamois could negotiate. Here was a dilemma. I must either retrace my steps along the weary road to Verace and there seek a night’s shelter with the gentle hay-makers, or clamber down into the ravine, follow the river and—chance it! After anxious deliberation, the latter alternative was chosen.

But the Trionto was now grown into a formidable torrent of surging waves and eddies, with a perverse inclination to dash from one side to the other of its prison, so as to necessitate frequent fordings on my part. These watery passages, which I shall long remember, were not without a certain danger. The stream was still swollen with the recent rains, and its bed, invisible under the discoloured element, sufficiently deep to inspire respect and studded, furthermore, with slippery boulders of every size, concealing insidious gulfs. Having only a short walking-stick to support me through this raging flood, I could not but picture to myself the surprise of the village maidens of Cropolati, lower down, on returning to their laundry work by the river-side next morning and discovering the battered anatomy of an Englishman—a rare fish, in these waters—stranded upon their familiar beach. Murdered, of course. What a galaxy of brigand legends would have clustered round my memory!

Evening was closing in, and I had traversed the stream so often and stumbled so long amid this chaos of roaring waters and weirdly-tinted rocks, that I began to wonder whether the existence of Longobucco was not a myth. But suddenly, at a bend of the river, the whole town, still distant, was revealed, upraised on high and framed in the yawning mouth of the valley. After the solitary ramble of that afternoon, my eyes familiarized to nothing save the wild things of nature, this unexpected glimpse of complicated, civilized structures had all the improbability of a mirage. Longobucco, at that moment, arose before me like those dream-cities in the Arabian tale, conjured by enchantment out of the desert waste.

The vision, though it swiftly vanished again, cheered me on till after a good deal more scrambling and wading, with boots torn to rags, lame, famished and drenched to the skin, I reached the bridge of the Rossano highway and limped upwards, in the twilight, to the far-famed “Hotel Vittoria.”

Soon enough, be sure, I was enquiring as to supper. But the manageress met my suggestions about eatables with a look of blank astonishment.

Was there nothing in the house, then? No cheese, or meat, or maccheroni, or eggs—no wine to drink?

“Nothing!” she replied. “Why should you eat things at this hour? You must find them yourself, if you really want them. I might perhaps procure you some bread.”

_Avis aux voyageurs,_ as the French say.

Undaunted, I went forth and threw myself upon the mercy of a citizen of promising exterior, who listened attentively to my case. Though far too polite to contradict, I could see that nothing in the world would induce him to credit the tale of my walking from San Demetrio that day—it was tacitly relegated to the regions of fable. With considerable tact, so as not to wound my feelings, he avoided expressing any opinion on so frivolous a topic; nor did the reason of his reluctance to discuss my exploit dawn upon me till I realized, later on, that like many of the inhabitants he had never heard of the track over Acri, and consequently disbelieved its existence. They reach San Demetrio by a two or even three days’ drive over Rossano, Corigliano, and Vaccarizza. He became convinced, however, that for some reason or other I was hungry, and thereupon good-naturedly conducted me to various places where wine and other necessities of life were procured.

The landlady watched me devouring this fare, more astonished than ever—indeed, astonishment seemed to be her chronic condition so long as I was under her roof. But the promised bread was not forthcoming, for the simple reason that there was none in the house. She had said that she could procure it for me, not that she possessed it; now, since I had given no orders to that effect, she had not troubled about it.

Nobody travels south of Rome. . . .

Strengthened beyond expectation by this repast, I sallied into the night once more, and first of all attended an excellent performance at the local cinematograph. After that, I was invited to a cup of coffee by certain burghers, and we strolled about the piazza awhile, taking our pleasure in the cool air of evening (the town lies 794 metres above sea-level). Its streets are orderly and clean; there are no Albanians, and no costumes of any kind. Here, firm-planted on the square, and jutting at an angle from the body of the church, stands a massive bell-tower overgrown from head to foot with pendent weeds and grasses whose roots have found a home in the interstices of its masonry; a grimly venerable pile, full of character.

Weary but not yet satiated, I took leave of the citizens and perambulated the more ignoble quarters, all of which are decently lighted with electricity. Everywhere in these stiller regions was the sound of running waters, and I soon discerned that Longobucco is an improvement on the usual site affected by Calabrian hill-towns—the Y-shaped enclosure, namely, at the junction of two rivers—inasmuch as it has contrived to perch itself on a lofty platform protected by no less than three streams that rush impetuously under its walls: the Trionto and two of its affluents. On the flank inclined towards the Ionian there is a veritable chasm; the Trionto side is equally difficult of approach—the rear, of course, inaccessible. No wonder the brigands chose it for their chief citadel.

I am always on the look-out for modern epigraphical curiosities; regarding the subject as one of profound social significance (postage stamps, indeed!) I have assiduously formed a collection, the envy of connaisseurs, about one-third of whose material, they tell me, might possibly be printed at Brussels or Geneva. Well, here is a mural _graffito_ secured in the course of this evening’s walk:

_Abaso [sic] questo paese sporco incivile:_ down with this dirty savage country!

There is food for thought in this inscription. For if some bilious hyper-civilized stranger were its author, the sentiments might pass. But coming from a native, to what depths of morbid discontent do they testify! Considering the recent progress of these regions that has led to a security and prosperity formerly undreamed of, one is driven to the conjecture that these words can only have been penned by some cantankerous churl of an emigrant returning to his native land after an easeful life in New York and compelled—“for his sins,” as he would put it—to reside at the “Hotel Vittoria.”

Towards that delectable hostelry I now turned, somewhat regretfully, to face a bedroom whose appearance had already inspired me with anything but confidence. But hardly were the preliminary investigations begun, when a furious noise in the street below drew me to the window once more. Half the town was passing underneath in thronged procession, with lighted torches and flags, headed by the municipal band discoursing martial strains of music.

Whither wending, at this midnight hour?

To honour a young student, native of the place, now returning up the Rossano road from Naples, where he had distinguished himself prominently in some examination. I joined the crowd, and presently we were met by a small carriage whence there emerged a pallid and frail adolescent with burning eyes, who was borne aloft in triumph and cheered with that vociferous, masculine heartiness which we Englishmen reserve for our popular prize-fighters. And this in the classic land of brigandage and bloodshed!

The intellectual under-current. . . .