Orazio
di Landro Saint Ilarione's Day
A
summer climate favoured the progress of the festivities for Saint
Ilarione the abbot’s Day; from a religious
point of view they were intense and greatly taken part in and from
a civil one the festivities were
well measured and attractive. Undoubtedly, a successful day, well
programmed, conducted with
good taste and great balance between religion and politics, as should
be in festivities in all parts of
Italy. Before speaking about the festivities, however, I would like
to say a few words about the Saint
whose cult has been worshiped for a few centuries.
Precisely ten years ago, in a Mondadori publisher’s
bookshop in Milan, I found an edition of “Vite dei Santi” (The lives of the saints) by Christine Morhrmann.
It included “La vita di Martino, Vita di Ilarione” and “In memoria di Paola” (respectively,
the lives of Martin, Ilarione and In memory of Paola), with a critique and comment by A.A.R. Bastiaensen
and Jan W. Smit, translated by Luca Canali and Carlo Carena, edited on behalf of the Lorenzo
Valla foundation by Arnoldo Mondadori Editore.
I immediately bought four copies, giving three to my
closest friends, undoubtedly devout followers of the Saint; the fourth, I couldn’t do otherwise, I gave
to Ilarione Roccisano. My purpose was to spread the truth about the Saint’s life (which the Caulonian
popular tradition had a hugely distorted knowledge of) as recounted by Saint Girolamo.
From this book I would like to quote the beginning
of the second chapter which in my opinion contains enough information to depict a clear outline
of this particular line of Christian faith:
“Ilarione, born
in the village of Tabatha, about five miles south of Gaza, the Palestinian
city,
grew, according
to the proverb, like a rose from a thorn, because he was born into
a family that worshiped idols.
His
family sent him to Alexandria where he was placed in the care of a
grammarian; here Ilarione, for his
age, gave great proof of his talent; in a brief period of time he
became very knowledgeable in literature
and beloved by all. There was, however, a more important detail
than these: because he believed
in Our Lord Jesus, his pleasures were not found in the follies
of the circus, nor in the blood of
the arena, nor were they found in the dissoluteness of
the theatre. They were found exclusively in the
church’s reunions.
There
having heard about the acclaimed name of Anthony, who was being praised
by all the populations
of Egypt, he became fired with the desire to see him. Thus he set
out and as soon as he
set eyes on him, he changed his former robes and stayed with him…”
At the time he was fifteen years old
At the time he was fifteen years old (born in 291A.D.);
he lived thus as a hermit, according to the teachings of Anthony, founder of the oriental monasticism,
for the rest of his life (dying at the age of eighty in 371A.D.).
As Jesus Christ, he worked many miracles, healing the
sick and curing the crippled, restoring sight to the blind, exorcising the possessed and invoking
rain against droughts.
The miracle of rain worked by Ilarione at Afroditon
during his lifetime (according to Girolamo in chapter 22 of his work) was repeated at Caulonia on
the fourteenth of May 1855.
Because of an exceptional drought, the people wished
to implore rain from their Patron Saint, by carrying their relic in a procession to the hermitage
of San Nicola.
The procession was to take place on the thirteenth
of May; on the fourteenth, rain arrived, according to the testimony of the archpriest Davide Prota, which
is recounted on page 254 of his “Ricerche Storiche su Caulonia (Hstorical Research on Caulonia),
edited in Roccella Jonica by the Tipografia Toscana in 1913.
The archpriest certainly is a credible witness if one
considers the detatchment (to not speak of the irony) with which he treats all the religious popular
demonstrations of Caulonia (including the three evenings of the Caracolo, as anyone who has read the
Appendix O pages 246 to 254 of his book can confirm).
From that year onwards, however, Saint Ilarione’s Day,
which occurs on the twenty-first of October, is also repeated on the thirteenth of May.
Since then many things have changed due to the evolution
of the customs and technical progress.
I will refer to the quoted pages of the archpriest
Prota’s work to describe the essential points regarding the origins of the cult of Saint Ilarione
here in Caulonia and of the formation of the traditions surrounding the festivity.
The decree for the proclamation as Patron Saint of
the city was issued by the bishop Carlo Pinto on the twenty-second of October
1629, but the tradition of the festivity goes back to the feudal
times, when the marquis, feudatory of Castelvetere (today’s Caulonia), sent his troops to honour the relic of the Saint (an ulna set in a silver arm) which was departing for the convent (still existent today) of Saint Nicholas in the mountains.
In 1815 a statue was added to the relic, sculpted in
wood by a skilled artist from Serra by the name of Saint Bruno.
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Thus was born among the people the false belief that
Saint Bruno and Saint Ilarione were brothers who chose to do penance along the shores of the Allaro.
It was said that the first brother would eat nothing but a few lupines a day, throwing the shells
into the water which would then be gathered up and eaten by Ilarione downstream. However, we now know
that Ilarione lived between the third and fourth century, while Saint Bruno founded his Carthusian
monastery in Calabria in 1091.
Ilarione lived in Palestine (he is in fact considered
the founder of the Palestinian monasticism), in Syria and in Egypt; he departed from the latter bound
for Sicily. In chapter twenty-five of the Life, as written by Saint Girolamo, it is expressly stated that
Ilarione landed in Pachino, a Sicilian promontory. He then withdrew twenty miles inland to
a solitary place where he soon became renowned for his miracles.
Joined in Sicily by his disciple Esichio, he let it
be known that he was unable to carry on living in those regions, he wanted to travel to a certain barbaric
population where his name and language would be unknown and where he could, as a consequence,
live in solitude.
Esichio therefor led him through the Adriatic sea to
Epidauro, to a Dalmatian city.
He freed the country from its terrible dragon
Even this far away Ilarione was unable to remain hidden
because he was yet again called upon to work miracles.
He
freed the country from a terrible dragon which destroyed crops and
livestock when it wasn’t devouring
farmers and shepherds. Then he was called upon to stop a tidal wave
which he did by drawing
three crosses in the sand (the tidal wave, preceded by an earthquake,
along the Dalmatian coasts
is historically documented and dates back to the year 366). Yet another
time, with only a gesture
of his hand he forced three pirate ships, who were a threat to the
population, to rebound from
the coast instead of landing.
It is said that the pirates were bewildered by the
fact that against their will they were sailing away from the coast; the more they rowed towards the shore,
the further away from it they got.
After this, Ilarione left Dalmatia in search of a more
solitary place.
Saint Girolamo recounts that after a long journey he
disembarked on the island of Cyprus from where he wished to return to Egypt, precicely to a
place known as “Bucolica” because in that region there were no christians, only a ferocious and barbaric
population. Esichio managed to convince him to stay in Cyprus and to retire to a better hidden
place found at about twelve miles from the sea.
When he reached the place Ilarione looked upon it with
wonder, it was terribly remote and awful, cut off on all sides by trees, it even had a small source
of water running down from the side of a hill, a very meagre vegetable plot and many fruit trees from
which he never eat any fruit.
This is how Saint Girolamo, in chapter thirty, describes
the place Ilarione chose as his last home, he died in Cyprus at the age of eighty.
We Caulonian people find the position of this last
place surprisingly similar to the place where the convent on the Allaro, between San Nicola and Calatria,
is found and to where the Saint’s relic is taken twice a year.
About ten months following the death of Ilarione, Esichio
was able to smuggle the corpse to Maiuma, in Palestine, giving it proper burial in the
ancient monastery found there.
A relic of the Saint (the bone of an arm) is still
worshiped today in Caulonia; precisely how it reached us is still unknown and the history of its conveyance
is inextricably tangled up with the legend.
When oriental monasticism, by now definitively regulated
and ordered by Saint Basilio di Cesarea, became widespread even in the west, following the escape
of Greek monks being attacked by the Persians and the Arabs because of the battle of religious
images, decreed by the Emperor Leone III Isaurico (717-714), many relics of different Saints
were brought to our lands and offered to the people to adore; others still were brought back by the Crusaders
returning from the Holy Land.
Many legends arose in Caulonia surrounding the relic
of Saint Ilarione and regarding its thaumaturgical powers; ever since I was a child, I
heard stories about the great misadventure of a Caulonian marquis who had cast doubts on the authenticity
of the relic (the bone of an arm). Apparently he was immediately paralysed, so he implored
the Saintto cure him with prayers and promised to provide an adequate reliquary.
The healing was prompt, so the marquis commissioned
the sculpture of the silver arm which even today conserves the Saint’s relic.
The miracle of the storm
Many Caulonian emigrates to America or Australia swore
that they had seen their ship upheld by a little old man in Oceanic storms whom they didn’t hesitate
to recognise as their Patron Saint; during the war it was said that saint Ilario had covered the
village with thick clouds to avoid it being bombarded.
For all these graces and miracles the Caulonians honoured
the Saint by improvising new strophes for the anonymous songs which have been sung for centuries
during the processions.
One of these songs, forgotten for many years, I find
pleasure in remembering, was discovered by chance by my father about thirty years ago, while he
was rummaging through some old papers kept behind the glass of an old grandfather clock.
Leafing through them with interest one by one his eye
fell on these verses: “Volgi benigno il ciglio, gran Santo Ilario, a noi, che in questo esilio, abbiamo
fiducia in te” (Look kindly upon us, great Saint Ilario, on us, who in this exile, have faith in you),
of which there are another three if I remember correctly.
Fired with enthusiasm he immediately took the verses
to Peppino Racco (happy memory!) who forthwith sat down and improvised on the organ a melody
to put to the words. He didn’t worry about whether the melody which came from his heart was authentic
or similar to some “aria” learnt a long time ago and then forgotten in the alleys of his memory.
The result was well liked, however, and to this day
it is the one that is most happily listened to during the festivities in October and May.
These festivities were then celebrated (and it was
a sign of the times) with much pomp and circumstance. The population began the preparations
many months beforehand.
The tailors had to finish clothes ordered from them
four or five months earlier in time for Saint Ilarione’s Day (the Caulonians frequently called their
Saint “Ilario”); even the shoemakers had to meet this deadline seeing as then they not only repaired
shoes but also made new ones. As the festivities drew near, also the carpenters’ and the
blacksmiths’ workload increased.
On
the novenae days, men and women would come down from the mountain
villages of S. Todaro, Cassari,
Ragonà, Gozza and Nardo di Pace bearing sacks of nuts and chestnuts,
or crates of mushrooms
and strawberries on their shoulders; at the time there were no roads
and the journey had
to be made on foot. These people would sit along the steps of “piazza
Mese” before the holy mass
began and sell what they had brought or exchange it for a few bottles
of oil.
The strongest and more valiant of the village’s young
men would begin, around this time, to prepare for the competitions which always took place during
the festivities.
Part
II >>
La
festa di Sant'Ilarione by
Orazio di Landro
Corriere
di Caulonia - Novembre 1987
Translated
by A. C. R. Mazza
Thanks
to Luigi Briglia
for his splendid photography
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