On the Shores of the Mediterranean

Few people, even Napoletani, buy one shoe. Some, however, can be persuaded to buy two shoes which do not match. Luccano de Crescenza recorded a conversation in dialect between a potential buyer of two odd shoes and a vendor of scarpe scompagnate which went more or less as follows:

‘But these shoes are different, one from the other!’

‘Nosignuri, so tale e quale – they are exactly alike!’

‘Well, they look different to me.’

‘And what does it matter if they look different? That’s only when you’re standing still. Once you start walking they will look exactly the same – tale e quale. Let me tell you about shoes. What do they do, shoes? They walk. And when they walk one goes in front and the other goes behind, like this. In this way no one can know that they are not tale e quale.’

‘But that means I can never stop walking.’

‘How does it mean you can’t ever stop walking? All you have to do when you stop is to rest one shoe on top of the other.’

Sometimes in Naples one felt that one was in a city on the Near Eastern or North African shores of the Mediterranean, with Castel Sant’Angelo its kasbah or Capodimonte its seraglio, because in it the makers and vendors of particular kinds of merchandise tend to come together and occupy whole reaches of streets and alleys as they do in bazaars and souks in Muslim countries, so that Via Duomo becomes the street of the wedding dresses and the appropriately named Via dell’Annunziata the one in which newly arrived Neapolitans are fitted out with cribs and baby carriages.

Uphill from Spaccanapoli there is a narrow alley which runs up alongside the church of San Gregorio Armeno, which was once a convent of Benedictine nuns and has a famous cloister which was given the rococo treatment at a time in the first part of the eighteenth century when the viceroys of Naples were no longer Spanish but Austrian – Austria having been given Naples and Sardinia in 1713 by the Treaty of Utrecht which had brought to an end the War of the Spanish Succession – viceroys who would themselves soon cease to exist, the last one being ejected by the young Charles of Bourbon in 1734.

In this alley are to be found some of the men and women who model and bake and paint and dress the miniature terracotta figures, sometimes finding and using ancient materials to do so, and painting the back-cloths, the fondali, for the presepi. At Christmas the whole of this little alley is illuminated and decorated with hundreds of these figures.

Amongst the most remarkable of the presepi that have survived wars and earthquakes and all the other evils to which Naples and the Neapolitans have been subjected, are those in the Certosa di San Martino, the former Carthusian Monastery on the hill below the Castel Sant’Elmo, now a museum.

Among the first to inspire the construction of these great eighteenth-century set pieces was a Dominican, Father Rocco, the famous preacher and missionary to the poor of Naples, who was afraid of no one, rich or poor, and saw this as a way to bring the mystery of the nativity to the people of the city. He was also responsible for the setting up of shrines at street corners in the city. This was in the 1750s, and until 1806 the lamps and candles lit at these shrines were the sole source of illumination in the streets of the city.

It was Father Rocco who inspired Charles to order the building of the enormous Albergo dei Poveri – it has a facade nearly 400 yards long – for the poor to live in, and it was he, too, having set up a presepio in a grotto in the park at Capodimonte, who imbued the King with enthusiasm for what was to become a life-long passion. From that time onwards, Charles and his family reserved a part of each afternoon when he was in residence to working on one of his great presepi, designing and modelling the settings, while his wife and daughters chose materials and sewed and embroidered the costumes. In doing this he set a fashion. One of these presepi in the Certosa, which depicts the arrival of the Magi, is made up of 180 lay figures, 42 angels, 29 animals and 330 finimenti – the jewellery, the musical and agricultural instruments, the ruins, the grottoes, the trees and the temples, the fruit and vegetables, the strings of sausages. The Three Kings, their gold-embroidered turbans encrusted with pearls, wearing silk pelisses lined with fur, have arrived at the scene of the Nativity with a great concourse of followers, Asiatic and African, and are looking down at the Child who is lying on a bed of straw at the foot of what remains of a temple with Corinthian columns and a ruined archway. A band of blackamoors and Turks, ringing bells, blowing into strange wind instruments, playing harps and cymbals and beating drums and blowing on trumpets, is still winding down the hill to the scene of the Nativity through a pass in the mountains, together with the pack animals. The camels which have carried the caskets containing the gifts of gold and myrrh and frankincense on their long journey have already arrived, while others are waiting to be unloaded; and there is a dwarf leading two monkeys on chains dressed in a miniature version of what the other noblemen are wearing, a coat of wild silk embroidered with precious stones and lined with fur and with a turban, like theirs, swathed in pearls, but without the chibouques, the tobacco pipes, some of them carry in their belts, and the yataghans, the curved Turkish swords.

To the right the scene is more mundane. There is a market place full of miniature facsimiles of fruit and vegetables and meat that are so lifelike that one instinctively reaches out to touch them. The modelling and painting of these fruits and vegetables was a specialized art, the work perhaps of Giuseppe di Luca, one of the great masters of it, but we shall never know.

And there is la Taverna, the inn with a band of musicians playing outside it, men of a sort you can see today in the streets of Forcella and Spaccanapoli or among the contrabbandieri of Mergellina, apparently oblivious to the great events taking place only a few yards away, above which a band of angels in swirling draperies with attendant putti are suspended by almost invisible cords in a pale blue heaven.

But we, with our noses pressed against the glass which separates us from these scenes, like children in a museum, can hear in the imagination as well as see everything that is going on because of the genius of those mostly unremembered men and women who constructed these scenes two hundred or more years ago: the clashing of the cymbals, the beating of the drums, the squeaking of the violin outside the tavern, the roaring of the camels, the neighing of the horses, one of which is frightened and is rearing on its hind legs, the sound of the women gossiping in the market place, the beating of the angels’ wings.

Nothing much had changed either in the realms of death. It was still just as easy to lay on a horse-drawn funeral in Naples as it had been back in the early sixties. Hearses drawn by eight, ten or even twelve horses running in pairs and driven by a single cocchiero, coachman, were still available to convey the Neapolitans, or anyone else who fancied it, on their last journey to one of the vast cities of the dead on the eastern outskirts. In fact the same firm, Bellomunno, still had a monopoly of this sort of funeral. There are large numbers of Bellomunnos in the Naples telephone book, all devoted to what are called Pompe Funebri, Funeral Pomps, otherwise the undertaking business, all of them belonging to the same clan, some of them having splintered off to form their own set-ups. The only branch of Bellomunno not listed is the horse-drawn section, and its stables off the Via Don Bosco, in a not-easy-to-be-found street called the Rampe del Campo, the Ramps of the Fields, are ex-directory.

Via Don Bosco is a long, long street, straight at first, then winding and partly cobbled in its later, mountain sections, which begins in Piazza Carlo III opposite the Albergo dei Poveri, begun by Charles’s architect Ferdinando Fuga in 1751 but never completed. It then runs up through Doganella under an enormous concrete fly-over which joins Via Malta, on which the shoe market is held, to the Tangenziale, the Naples Ring Road. Via Don Bosco passes on its way the Cimitero Vecchio, the Old Cemetery, at the foot of the hill, the Cimitero Santa Maria del Pianto (of the Crying), and the sad-looking Protestant Cemetery, eventually reaching the square called Largo Santa Maria del Pianto. From here one road leads to Capodichino Airport; another, the Via del Riposo, to the Cimitero della Pietà, in which the poor are buried; and a third, Via Santa Maria del Riposo, to one of the principal entrances to the two biggest cemeteries, the Cimitero Monumentale and the Cimitero Nuovo, in both of which the dead are dried out in the tufa soil for eighteen months before being filed away in niches on an upper floor.

It is a lugubrious part of Naples at any time and certainly not one in which to linger unaccompanied (you can get knocked on the nut just as easily in a Neapolitan cemetery as anywhere else in Naples), but one in which on almost any day in working hours, providing that business is normal, anyone interested in horses and/or horse-drawn funerals can see at least one horse-drawn hearse making its way up the long ascent to one or other of these resting places. Those ghouls who enjoy any sort of funeral or are simply interested in horseless carriages can see an almost endless procession of motor hearses of various degrees of melancholy splendour all on the same course.

There are few places in the world, now that the Ancient Egyptian and the Imperial Chinese dynasties are no more, apart from Bali, where death is celebrated in such a memorably conspicuous fashion.

Until long after the last war (and even now Bellomunno employees are not prepared to take an oath that such an operation could not still be organized out in the sticks) it was possible to assemble a cast of hundreds, even thousands, of professional mourners to follow the hearse, provided that those who were left alive had inherited sufficient financial clout to pay them: squads of orphans, or if not real orphans simulated ones whose parents were only too happy for them to appear as orphans for the occasion, all of them, real or simulated, dressed in deepest black. Provided there was sufficient inducement, whole bevies of nuns, as well as hosts of professional wailing women, could be made instantly available.

Up to 1914, and possibly even later, the corpse was accompanied by strangely dressed hooded members of the deceased’s Fratria, the Brotherhood to which so many Neapolitans then belonged. At a yet earlier date, the hearse was also accompanied by a body of poor men wearing black stove-pipe hats, grey uniforms over their rags and carrying black banners with the initials of the deceased person embroidered on them, all chanting a doleful litany which began:

Noi sarem come voi sete …

We shall be as you are …

This grey company of death, as one Neapolitan described them, were the Poveri, the Poor of the Hospice of San Gennaro, all of them penniless, many of them ex-soldiers who had fought as mercenaries in various parts of the world. They lived, when not accompanying funerals, in the Ospizio di San Gennaro dei Poveri, now a psychiatric hospital, which was founded in the seventeenth century among the Christian catacombs, which they used to show to visitors along with the church next door, which was built on the site of a chapel in which the head of San Gennaro3 was at one time preserved after his martyrdom in AD 305 at Pozzuoli.

We set off for the Bellomunno horse-drawn branch on the Rampe del Campo in rain that became progressively heavier while we waited for a bus to take us there.

Travelling up Via Don Bosco, having passed Charles’s enormous workhouse, was more like being in the Mile End Road on a wet December afternoon than twelve o’clock in Naples, in August. It was not therefore surprising that we missed the whistle stop for the Rampe del Campo and found ourselves at the beginning of the long haul up to the cemetery plateau, and by the time I realized the mistake and had managed to struggle forward through the bus shouting the equivalent in Italian of ‘Here, I say …’ to the driver and had persuaded him to make an unscheduled stop, we were just coming up to the concrete fly-over.

He did stop, under the fly-over, making it abundantly clear that he thought we must be a couple of tomb robbers, wanting to get down in a place that has very little else to offer in the way of diversion, even in fine weather, except a visit to the Cimitero Vecchio.

But there, underneath the fly-over, with ten horses, and everyone else involved taking a breather before attacking the long salita, was one of Bellomunno’s huge, jet black, baroque hearses with a jet black coffin inside behind expanses of glittering plate glass, a top-hatted, long-black-coated coachman on the box, and a pair of uniformed mutes doubling as grooms holding the two lead horses’ heads with, behind them, four pairs of magnificent, jet black Dutch horses, like the leaders all tossing their heads and all steaming like mad. And behind the hearse a long line of black motor cars, containing the supporters.

‘What happened to the old cocchiero?’ Wanda asked the coachman on the box high overhead who was about twenty-five and as wet as we were. ‘He was a very kind man. The last time we came to the Rampe del Campo was in a taxi and he sent us back to Naples in one of your motor hearses to save us the fare.’

‘He died in 1973,’ he said. ‘They gave him a fine funeral. And you, too, will soon be dead if you don’t change your clothes,’ looking down on us where we stood in a pair of puddles. ‘At the top of the salita,’ he went on pointing up the hill, ‘in Largo Santa Maria, beyond the Cemetery of Santa Maria, there is a pizzeria called the Loggia del Paradiso [Verandah of Paradise] which overlooks it. That is the cemetery we are bound for. Go to the Loggia and tell them I sent you. They will dry your clothes by the oven and lend you some while you’re eating. The hearse which will take this coffin down into the cemetery from the gates is a motor one. I can’t get into it with ten horses. After the funeral the driver and his men will go to the Loggia to have their lunch, and when they go back to the city, which will be about two o’clock, I will ask them to take you with them and drop you off in Piazza Garibaldi.’

From the automobiles, which were as black as the hearse itself and crammed with mourners, the women heavily veiled, came the sounds of groans and sobbing. The cocchiero winked and waved his whip with a graceful gesture, comprehending everything in and out of sight: the pouring rain, the appalling, thundering traffic, the fearful landscape, the keening women and the corpse high overhead behind him.

‘Com’è bella Napoli!’ he said.

Then he shouted to the men holding the heads of the leaders; they let them go and they were off, their hooves skidding a bit on the cobbles, eventually breaking into a trot with the grooms hanging on behind the hearse, out into the pouring rain up towards the Cemetery of Santa Maria del Pianto.

Warm and dry and full of lunch on the way back to Piazza Garibaldi in the Bellomunno motor hearse, we caught up on what had been happening to the old firm in the course of our twenty years’ absence.

They no longer had the white horse-drawn hearse used for children, or the small, black, two-horse one in their stables at the Rampe del Campo; but they still had two of the big ones, one of which – the twin of the one we had seen that morning – was undergoing extensive repairs and redecoration which would take many months to complete. This work of reconstruction was being carried out, part time, by a skilled body-worker from Alfa-Romeo, called Vincenzo di Luca, a man known in the horse-drawn carriage trade as ‘a builder and varnisher’. His family had carried on these trades for generations, and he was one of the last, if not the last, to practise them in Naples – it was fortunate for Bellomunno that he was still a youngish man. His son, who was about eighteen or nineteen, although capable of doing this work and at present assisting his father, preferred to look after the horses in the stables at the Rampe del Campo and this was what he was now doing. To build a new hearse of this kind would take three and a half years, and it was probable that Bellomunno would eventually decide to do so. The cost of building such a vehicle would be prodigious. It would involve the use of various sorts of wood, all of which would have to be properly seasoned, iron, steel, brass, leather, cloth, glass etc., and the services of one or two craftsmen such as di Luca who would now have to carry out a wide variety of works which would previously have been carried out by a number of specialized craftsmen: body-makers who built the upper parts, carriage-makers who constructed and put together all the underparts, wheelwrights, joiners, fitters, trimmers, blacksmiths, painters and polishers. Such a hearse might be given up to twenty separate coats of paint and varnish. One of the great difficulties in the 1980s was to find suitable rubber to make the solid tyres.

In 1983 a horse-drawn funeral employing ten horses cost between 2,000,000 and 3,500,000 lire. The last twelve-horse funeral Bellomunno had organized had been that of Achille Laura, a shipowner who had also been mayor of Naples, earlier that year. He was what is known as a pezzo grosso, literally a big piece, an important man with various far-reaching affiliations; everyone who was anyone and almost everyone who was no one turned out for his funeral, for fear that his absence might be noted. A funeral of this sort could well have cost 7,000,000 lire.

Such funerals are particularly popular with senior members of the Camorra, just as Camorra weddings – at which diamond-studded shirts are often worn by male guests – are notable for conspicuous consumption. Whether horse-drawn or motorized, they are not very popular with those Neapolitan undertakers who are called on to organize them. The last time Bellomunno put in a bill to the family of a deceased Camorrista for a horse-drawn funeral – whose funeral they didn’t say – instead of receiving a cheque through the post, they got a bomb through the counting-house window.

1 Under the cassa integrazione 70–80 per cent of what a worker would normally earn is paid by agreement between the employer, employee and the state.

2 It is said that in one year, 1978, 500,000 bottles of imitation Fernet Branca were seized by the customs at Naples alone.

3 San Gennaro’s blood is first said to have liquefied in the hands of the sainted Bishop Severus on the occasion when the body was first translated from Pozzuoli to Naples at the time of Constantine. The first documented liquefaction took place in the Abbey of Montevergine on 17 August 1389.

The miracle repeats itself three times a year: on the first Saturday in May, when the two phials are taken in procession to the great, bare convent church of Santa Chiara in Spaccanapoli, and on 19 September and 16 December in the Cappella del Tesoro of the Cathedral, on all three occasions before enormous audiences.

An Evening in Venice

During the autumn following our Neapolitan excursion we laid what plans we could for our clockwise journey round the Mediterranean, which, thanks to Wanda telling me to get on with it and plunging me into Naples instead of going off and sitting on top of the Rock of Gibraltar and feeling imperial, had started before it was intended to.

That winter we set off for Chioggia, a fishing port at the southern end of the Venetian Lagoon, about twenty miles south of Venice, a place that is picturesque enough in summer but in winter can look a bit pinched and poverty-stricken and has extremely draughty side-streets. It is also noted for having inhabitants who are extremely difficult for an outsider ever to get to know. Here, worn down by the efforts of trying to hire a boat for a private trip to Venice at a price we could afford from monoglot Chioggiotti who see quite enough of polyglot visitors such as ourselves for eight months of the year without being pestered by them during the other four, we decided to leave their austere but strangely attractive city – in which by far the jolliest place is the fish market – by public transport. In summer we could have gone the whole way by steamer, but because this was the dead season there was no direct service and we would have to travel first by boat across the Porto di Chioggia, the southernmost of the entrances to the Lagoon, to the Litorale di Pellestrina, one of the three elongated, offshore dunes which together form the Venetian Lagoon and at the same time protect it from the fury of the Adriatic, and from there take a No. 11 bus along the Litorale to Porto di Malamocco, the entrance to the Lagoon which now takes all the biggest ships, where it is driven on to a ferry and taken across to the Litorale di Lido to continue its journey to Piazzale Santa Maria Elisabetta, where one can take a No. 11 vaporetto across the Lagoon to Venice. Nothing to it, really.

Although we had failed in our dealings with the Chioggiotti, it would have been easier, if we had been really pushed, to do a deal with them than with the Veneziani, who have a tariff for everything and with whom there is no possibility of bargaining, something a lot of other representatives of Christendom discovered back at the time of the Fourth Crusade on their way to the Holy Land.

At the last moment before the Venetian fleet, which the Crusaders had booked in 1202 to take them to the scene of the action, was due to sail with them on board, from their assembly point on the Litorale di Lido, some of their commanders found themselves unable to meet their commitments to the Veneziani who, although there were fewer Crusaders than had been originally contracted for, still insisted on being paid, according to the tariff, the full passage money for those who had not turned up.

This deadlock was only resolved when the Doge Enrico Dandolo, who in spite of being nearly ninety and almost blind was leading the expedition in person, made a deal with their leaders whereby the Venetians would forgo part of the payment in exchange for help while en route in re-taking Zara, one of their ports on the Adriatic, which had gone over to the Hungarians.

But even this was not enough for the Venetians. Once they had reduced this Christian city with the aid of the Crusaders, a campaign that was punished by the Pope excommunicating all the Venetians and all the Crusaders taking part, the Doge then imposed a further condition: that the Crusaders should help the Venetians to storm yet another stronghold of Christendom, the Greek Byzantine city of Constantinople, in order, ostensibly, to restore the Emperor, who had been deposed, but in fact to revenge the death of thousands of Venetians who had been slaughtered there by the Greeks ten years previously, and to make Venice the most influential power in the eastern Mediterranean. The Doge himself led the combined forces against the city in April 1204, breaching the seaward walls and taking it by storm, virtually destroying it and gathering loot of a magnificence that was to make Venice the envy of the world. It also made her – personified by the Doge, who stayed on and eventually died and was buried there – mistress of three-eighths of what was now to become a Latinized city, as well as of Durazzo, on what are now the Albanian shores of the Adriatic, Lacedaemon, otherwise Sparta, the Greek islands of the Cyclades and Sporades, and Crete. The other five-eighths of the city became the property of Count Baldwin, who was crowned as Latin Emperor of the East in what had now become, as Santa Sofia, a Roman Catholic cathedral, as did half the Byzantine territory which lay outside the walls. The other half was given to various Crusader knights, who held it as vassals. Altogether, for the Venetians, it had been a famous victory.