so that the grim poverty-stricken town of Montelepre suddenly looked like some medieval citadel in the midst of the Fields of the Cloths of Gold. A puppet theater was hired. Food peddlers set up their booths.
The families of Montelepre used the Festa to show their marriageable daughters; new clothes were bought, chaperones detailed. A bevy of prostitutes from Palermo set up a huge tent just outside of town, their licenses and medical certificates adorning the red-, white-, and green-striped canvas sides. A famous holy friar, who years ago had grown stigmata, was hired to preach the formal sermon. And finally, on the third day, the saint’s bier was carried through the streets followed by all the townspeople, with their livestock of mules, horses, pigs and donkeys. On top of the bier rode the effigy of the saint, crusted with money, flowers, varicolored sweets and great bamboo-sheathed bottles of wine.
These few days were their days of glory. It did not matter that for the rest of the year they starved and that in the same village square where they honored the saint, they sold the sweat of their bodies to the land barons for a hundred lire a day.
On the first day of the Montelepre Festa, Turi Guiliano was designated to take part in the opening ritual, the mating of the Miracle Mule of Montelepre with the town’s largest and strongest donkey. It is rare that a female mule can conceive; they are classified as a sterile animal, product of the union between a mare and donkey. But there was such a mule in Montelepre; it had borne a donkey two years before, and its owner had agreed, as his family’s duty share to the town Festa, to donate the mule’s services and, if the miracle should occur, its offspring to the next year’s Festa. There was in this particular ceremony a sardonic mockery.
But the ritualistic mating was only partly a mockery. The Sicilian peasant has an affinity with his mule and donkey. They are hard-working beasts, and like the peasant himself have flinty, dour natures. Like the peasant they can work steadily for very long hours without breaking down, unlike the higher-nobility horse, who must be pampered. Also, they are sure-footed and can pick their way along the mountain terraces without falling and breaking a leg, unlike the fiery stallions or the high-blooded, flighty mares. Also, peasant and donkey and mule subsist and thrive on food that kills other men and animals. But the greatest affinity was this: Peasant, donkey and mule had to be treated with affection and respect, otherwise they turned murderous and stubborn.
The Catholic religious festivals had sprung from ancient pagan rituals to beg miracles from the gods. On this fateful day in September 1943, during the Festa of the town of Montelepre, a miracle would occur that would change the fate of its seven thousand inhabitants.
At twenty years of age Turi Guiliano was considered the bravest, the most honorable, the strongest, the young man who inspired the most respect. He was a man of honor. That is to say, a man who treated his fellow man with scrupulous fairness and one who could not be insulted with impunity.
He had distinguished himself at the last harvest by refusing to be hired out as a laborer at the insulting wages decreed by the overseer of the local estates. He then gave a speech to the other men urging them not to work, to let the harvest rot. The
carabinieri
arrested him on charges made by the Baron. The other men went back to work. Guiliano had not shown any hard feelings toward these men or even the
carabinieri
. When he was released from prison through the intervention of Hector Adonis, he developed no rancor of any kind. He had stood up for his principles and that was enough for him.
On another occasion, he had broken up a knife fight between Aspanu Pisciotta and another youth simply by interposing his unarmed body between them and with good-humored reasoning disarming their anger.
What was unusual about this was that in any
The families of Montelepre used the Festa to show their marriageable daughters; new clothes were bought, chaperones detailed. A bevy of prostitutes from Palermo set up a huge tent just outside of town, their licenses and medical certificates adorning the red-, white-, and green-striped canvas sides. A famous holy friar, who years ago had grown stigmata, was hired to preach the formal sermon. And finally, on the third day, the saint’s bier was carried through the streets followed by all the townspeople, with their livestock of mules, horses, pigs and donkeys. On top of the bier rode the effigy of the saint, crusted with money, flowers, varicolored sweets and great bamboo-sheathed bottles of wine.
These few days were their days of glory. It did not matter that for the rest of the year they starved and that in the same village square where they honored the saint, they sold the sweat of their bodies to the land barons for a hundred lire a day.
On the first day of the Montelepre Festa, Turi Guiliano was designated to take part in the opening ritual, the mating of the Miracle Mule of Montelepre with the town’s largest and strongest donkey. It is rare that a female mule can conceive; they are classified as a sterile animal, product of the union between a mare and donkey. But there was such a mule in Montelepre; it had borne a donkey two years before, and its owner had agreed, as his family’s duty share to the town Festa, to donate the mule’s services and, if the miracle should occur, its offspring to the next year’s Festa. There was in this particular ceremony a sardonic mockery.
But the ritualistic mating was only partly a mockery. The Sicilian peasant has an affinity with his mule and donkey. They are hard-working beasts, and like the peasant himself have flinty, dour natures. Like the peasant they can work steadily for very long hours without breaking down, unlike the higher-nobility horse, who must be pampered. Also, they are sure-footed and can pick their way along the mountain terraces without falling and breaking a leg, unlike the fiery stallions or the high-blooded, flighty mares. Also, peasant and donkey and mule subsist and thrive on food that kills other men and animals. But the greatest affinity was this: Peasant, donkey and mule had to be treated with affection and respect, otherwise they turned murderous and stubborn.
The Catholic religious festivals had sprung from ancient pagan rituals to beg miracles from the gods. On this fateful day in September 1943, during the Festa of the town of Montelepre, a miracle would occur that would change the fate of its seven thousand inhabitants.
At twenty years of age Turi Guiliano was considered the bravest, the most honorable, the strongest, the young man who inspired the most respect. He was a man of honor. That is to say, a man who treated his fellow man with scrupulous fairness and one who could not be insulted with impunity.
He had distinguished himself at the last harvest by refusing to be hired out as a laborer at the insulting wages decreed by the overseer of the local estates. He then gave a speech to the other men urging them not to work, to let the harvest rot. The
carabinieri
arrested him on charges made by the Baron. The other men went back to work. Guiliano had not shown any hard feelings toward these men or even the
carabinieri
. When he was released from prison through the intervention of Hector Adonis, he developed no rancor of any kind. He had stood up for his principles and that was enough for him.
On another occasion, he had broken up a knife fight between Aspanu Pisciotta and another youth simply by interposing his unarmed body between them and with good-humored reasoning disarming their anger.
What was unusual about this was that in any
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