Gaetano D'Elisa pictured here with his second wife, Carmela. Gaetano was the oldest son of Giovanni Evangelista di Lisa and Rosa Abbatemarco, and was born on May 18, 1852 in Sassano, Salerno Italy.
Saturday, January 31, 2009
Italian Bankers Fail
Gaetano D'Elisa pictured here with his second wife, Carmela. Gaetano was the oldest son of Giovanni Evangelista di Lisa and Rosa Abbatemarco, and was born on May 18, 1852 in Sassano, Salerno Italy.
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Luigi DeCicco
Luigi DeCicco and some his original muscial compositions, circa 1930. This piece was entitled "Emelia" written for his daughter. There is music for the snare drum and the trombone.
St. Cono Band in Inwood
St. Cono Band of Inwood, Long Island, New York, led by Professor Luigi DeCicco. Luigi was a composer and contractor of bands in New York and Long Island during the 1920s and 1930s.
St. Cono Festival of Inwood's Italian Colony
as reported in the Rockaway News on September 28, 1912. p7
Pictured is the banner of the San Cono Society, formed in Inwood and Lawrence in 1907. This society was instituted by immigrants who venerated St. Cono dei Teggiani. The San Cono Society was formed in September 13, 1907.
Source:
Long Island Italians by Salvatore J. LaGumina
Pictured is the banner of the San Cono Society, formed in Inwood and Lawrence in 1907. This society was instituted by immigrants who venerated St. Cono dei Teggiani. The San Cono Society was formed in September 13, 1907.
Source:
Long Island Italians by Salvatore J. LaGumina
Friday, January 30, 2009
Teggiano
TEGGIANO (anc. Tegianum, formerly called Diano), a town in Campania, Italy, in. the province of Salerno, 45 m. S.E. of that town. Pop. (1901) 5095. It is situated 2090 ft. above sea-level on an isolated eminence above the upper part of the valley of the Negro (anc. Tanager), to which it gives the name of Val di Diano. It represents the ancient Tegianum a municipal town of Lucania, made into a colony by Nero, of which the ruins can be traced at the foot of the hill, with an ancient Roman bridge. An Oscan sepulchral inscription in Greek letters has been found here (cf. W. Corssen in Ephemeris Epigra flea, n. 153). It possesses a castle, several churches of some interest, and three conventual buildings. In 1497 it was strong enough to resist, under Antonio Sanseverino of Salerno, the siege undertaken by Frederick of Aragon. (T. As.)
Sources: Wikipedia
Wednesday, January 28, 2009
Common Surnames in Sassano today
The ten most common surnames in town of Sassano
In the left hand column is displayed the estimated number of individuals having the given surname shown in the right hand column. In Sassano, De Lisa is the ninth most popular surname, with approximately 79 people out of 5,190 inhabitants.
| Number | Surname |
| 189.70 | Trotta |
| 132.79 | Petrizzo |
| 113.82 | Calandriello |
| 92.14 | Ferro |
| 89.43 | Rubino |
| 86.72 | De Luca |
| 81.30 | Femminella |
| 81.30 | Romanelli |
| 78.59 | De Lisa |
| 67.75 | Di Bella |
Tuesday, January 20, 2009
Gerardus De Lisa
15th Century Renaissance Man
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He died, precentor of the cathedral at Aquileia in 1499, having been by turn schoolmaster, bookseller, printer, choirmaster, musician and debt collector.
Sources:
An Essay on Colophons With Specimens and Translations By Alfred William Pollard, Richard Garnett, Caxton Club, De Vinne Press, Pforzheimer Bruce Rogers Collection (Library of Congress)
A FLEMING IN VENETIA: GERARDUS DE LISA, PRINTER, BOOKSELLER, SCHOOLMASTER, AND MUSICIAN, Library, 1929; s4-X: 253 - 273, Victor Scholderer Oxford Journal
F we can imagine Gerardus de Lisa still con-cerning himself with......
Gerardus De Lisa was a Renaissance man and an early 15th century printer. He printed about twenty books in Treviso between 1471 and 1476.
Like all but a few printers, these men mixed printing with other forms of livelihood. Indeed, to judge by the output and expressions used in legal documents to describe their activities, printing was only a minor part of their lives. For example, Gerardus de Lisa moved south from Ghent, and by 1462 was a schoolmaster at Treviso. In 1471 he printed the first edition of a pseudo-Augustine Manuale. But in Treviso, he was working in the shadow of the much more powerful printers and booksellers of Venice, he removed in 1477—8, before moving on briefly to print in Udine and Cividale and then coming back to Treviso.
Here is his boast, written as a colophon, or an inscription placed at the end of the manuscript:
He died, precentor of the cathedral at Aquileia in 1499, having been by turn schoolmaster, bookseller, printer, choirmaster, musician and debt collector.
Sources:
An Essay on Colophons With Specimens and Translations By Alfred William Pollard, Richard Garnett, Caxton Club, De Vinne Press, Pforzheimer Bruce Rogers Collection (Library of Congress)
A FLEMING IN VENETIA: GERARDUS DE LISA, PRINTER, BOOKSELLER, SCHOOLMASTER, AND MUSICIAN, Library, 1929; s4-X: 253 - 273, Victor Scholderer Oxford Journal
F we can imagine Gerardus de Lisa still con-cerning himself with......
San Cono
The following post is from the San Cono American Society Web Site:
SAN CONO CIT
IZEN AND PROTECTOR OF TEGGIANO AND THE DIOCESE
IZEN AND PROTECTOR OF TEGGIANO AND THE DIOCESE Dedicated to the Mothers and Fathers of Teggiano because by imitating The Parents of San Cono they can prepare the flowers of Sanctity and of Goodness, for the Church and the Nation.
A BLUE RIBBON IN THE INDELLI HOME
Cono was born in Diano, now Teggiano, an ancient and gracious town in western Lucania in the province of Salerno near the end of 1100, when the church struggled in the fight of the investiture and was involved in the Crusade for the liberation of Christ’s tomb.
History and tradition have handed down to us very little of his parents.
We know, among other things, that his father belonged to the distinguished and wealthy Indelli, Mandelli or De Indella family and that his mother was called Igniva. They were advanced in years, and because of sterility, they were not blessed with the joy of receiving an offspring. Finally, God answered their prayers and granted their wish. One night they both had the same vision. It seemed that his mother shed from her breast a great flame of extraordinary splendor. A local priest was questioned of the vision’s significance and inspired by God, assured that Igniva would have conceived and given birth to a son which was to have been given the name of Cono and that with the sanctity of life would have made known his family and his birthplace. The fortunate parents received the priest’s response with great joy and with anxious and touched spirits awaited the day longingly.
The Indelli home began to take a new appearance. The days were spent in a happier manner. The warm household was to be enriched with a new creature and around the dinner table that was deserted for a little while longer, there was outlined a candid vision of an angel.
Igniva did not expose her intimate joy. On his father’s face, one could read a gentle and unrepressed expression of immense and serene joy.
History and tradition have handed down to us very little of his parents.
We know, among other things, that his father belonged to the distinguished and wealthy Indelli, Mandelli or De Indella family and that his mother was called Igniva. They were advanced in years, and because of sterility, they were not blessed with the joy of receiving an offspring. Finally, God answered their prayers and granted their wish. One night they both had the same vision. It seemed that his mother shed from her breast a great flame of extraordinary splendor. A local priest was questioned of the vision’s significance and inspired by God, assured that Igniva would have conceived and given birth to a son which was to have been given the name of Cono and that with the sanctity of life would have made known his family and his birthplace. The fortunate parents received the priest’s response with great joy and with anxious and touched spirits awaited the day longingly.
The Indelli home began to take a new appearance. The days were spent in a happier manner. The warm household was to be enriched with a new creature and around the dinner table that was deserted for a little while longer, there was outlined a candid vision of an angel.
Igniva did not expose her intimate joy. On his father’s face, one could read a gentle and unrepressed expression of immense and serene joy.
A few months after the vision, a gracious baby let his first cries be heard and revealed himself like a budding rose. He was welcomed by all with indescribable joy like a treasure coming from the heavens.
It is easy to imagine the happiness of the old couple, and with deep sentiments of gratitude raised their thanks to the lord for the wonderful gift that he made them worthy of. Suddenly they understood each other better and loved each other more. Their reciprocal love had touched on a flower that had budded within their domestic sanctuary to scent their lives.
The entire family was aware of the vision for some time and rejoiced and gave their very best wishes to the child that was to be born.
It is easy to imagine the happiness of the old couple, and with deep sentiments of gratitude raised their thanks to the lord for the wonderful gift that he made them worthy of. Suddenly they understood each other better and loved each other more. Their reciprocal love had touched on a flower that had budded within their domestic sanctuary to scent their lives.
The entire family was aware of the vision for some time and rejoiced and gave their very best wishes to the child that was to be born.
CONO'S PARENTS AND HIS CHILDHOOD
His parents were of fervid Christian faith and of a moral virtue to be modeled. Their home resembled a sanctuary where one knew, loved and served the Lord. It was a garden adapt for the flourishings and growth of the most beautiful and vigorous fruits. Their hearts, however, were wrapped in a deep and badly concealed veil of sadness and their days were followed in the most desolate monotony mixed with the distressed desire to have a child. A child would prolong and perpetuate their own existence and would radiate light and joy within their domestic walls: He would support them in their old age which unfortunately was without affection and full of loneliness.
His parents were of fervid Christian faith and of a moral virtue to be modeled. Their home resembled a sanctuary where one knew, loved and served the Lord. It was a garden adapt for the flourishings and growth of the most beautiful and vigorous fruits. Their hearts, however, were wrapped in a deep and badly concealed veil of sadness and their days were followed in the most desolate monotony mixed with the distressed desire to have a child. A child would prolong and perpetuate their own existence and would radiate light and joy within their domestic walls: He would support them in their old age which unfortunately was without affection and full of loneliness.
The envy they felt for their relatives and friends was justified because through them they relived memories of what could have been. Although the couple was subjected to a difficult test, they both willingly conformed to God’s wish and felt within the Saint a fear of God to whom they directed their faithful and continuous prayers in order for their desires to be granted.
As soon as the child was born, model Christians that they were, they regenerated their son to the life of grace, through holy Baptism. Following the indications they received, they named him Cono, symbol of perfection and like a giant he would pass through his brief existence.
They nourished a special love for Cono and multiplied their care for him so that he would grow to be good. They kept him away from any danger that could have scarred the grace that flowed from his heart and were well aware that the principle and most important task of Christian parents was to teach their child and give him a good education, and to this they were always faithful. Under the provident and cautious guide of his parents, particularly that of Igniva, Cono was developing like the light of heaven and when one would approach him, he brightened and illuminated like the scent and splendor of his beautiful soul. From the beginning, he manifested strong sentiments of compassion as if God were the warm palpitations of his heart and the dominant thought in his mind. His mother took every advantage to speak to him of God. The fertile and blooming valley, the golden dawn, the rose colored sunsets, the religious translations of Diano were all gracious occasions for her to elevate his heart to God. Cono was a vigilant keeper of his candor and he attentively watched his company and his leisure time. He did his most to implant in his soul a sincere and profound devotion to the Blessed Virgin that was the shining star of his existence. Igniva and her husband looked constructively and were touched by their little Cono, who enthused them with his precious virtue. By now, they were secure of an enlightened old age and comforted by the smile and presence of their son. They confidently nourished the most beautiful hopes for his future and they made joyous plans for his life. Their thoughts ran enthusiastically to the day that Cono, heated by the flame of love for his spouse, would have commenced his own family and would have perpetuated a numerous and joyous crown of children in his own household. But, unfortunately, God’s plans for the Indelli household were of another matter.
As soon as the child was born, model Christians that they were, they regenerated their son to the life of grace, through holy Baptism. Following the indications they received, they named him Cono, symbol of perfection and like a giant he would pass through his brief existence.
They nourished a special love for Cono and multiplied their care for him so that he would grow to be good. They kept him away from any danger that could have scarred the grace that flowed from his heart and were well aware that the principle and most important task of Christian parents was to teach their child and give him a good education, and to this they were always faithful. Under the provident and cautious guide of his parents, particularly that of Igniva, Cono was developing like the light of heaven and when one would approach him, he brightened and illuminated like the scent and splendor of his beautiful soul. From the beginning, he manifested strong sentiments of compassion as if God were the warm palpitations of his heart and the dominant thought in his mind. His mother took every advantage to speak to him of God. The fertile and blooming valley, the golden dawn, the rose colored sunsets, the religious translations of Diano were all gracious occasions for her to elevate his heart to God. Cono was a vigilant keeper of his candor and he attentively watched his company and his leisure time. He did his most to implant in his soul a sincere and profound devotion to the Blessed Virgin that was the shining star of his existence. Igniva and her husband looked constructively and were touched by their little Cono, who enthused them with his precious virtue. By now, they were secure of an enlightened old age and comforted by the smile and presence of their son. They confidently nourished the most beautiful hopes for his future and they made joyous plans for his life. Their thoughts ran enthusiastically to the day that Cono, heated by the flame of love for his spouse, would have commenced his own family and would have perpetuated a numerous and joyous crown of children in his own household. But, unfortunately, God’s plans for the Indelli household were of another matter.
SPLENDOR OF YOUTH
The celebrated household and the richness of fame in the Indelli family destined Cono for worldly glory. This however, he had been well aware of for a long while and he most energetically resisted the attractions and enticements of female creatures. Pure in both heart and soul, he possessed a horrible guilt, and in order not to stain himself, he frequently used mortification which made his body a docile instrument of his soui, giving him the possiblity of having the upperhand to his spirit.
Convinced that no enemy was worse than the flesh, which inclined itself to evil, he engaged in a battle without truce. From a very young age, each Saturday he had but one frugal meal and every day he would spread ashes and wet the food with tears. To concede the necessary rest for his body, which was structurally very delicate, he slept on a bare floor serving himself to a hard stone for his cheeks. In order not to let his mother notice his acts of mortificaton, in the early morning, before dawn he would unmake his bed to make her believe that he slept in it during the night. He was a lover of purity and flower so precious; so delicate and fragile.
Besides mortification and punishment to his body, he also used every diligence to escape temptation, including avoiding evil company or licentious conversation that might have stained or even dimmed his candor.
He studied how to keep himself completely united with the Lord in order to find and enjoy in him peace of heart and joy of the spirit.
To feed his mercy and keep this soul always immuned to the dangers of the world, he made his prayers his daily bread for his spirits.
Not far from his home was the Church of the Celestial Fathers called the “Annunciations.” This church received Cono daily. He would enter in sweet and intimate dialogue with the divine spouse of his soul transforming himself into a celestial angel.
The goodness that adorned his soul could not help but divulge itself. As the years passed, little by little the outline of his spirit appeared ever more profoundly. This manifested the dawn of his sanctity. Cono was growing full of love, faith and in awe with the saintliness of God. He was living his life happily and was strengthened more and more in Christian virtue, behind the example and words of his mother.
Thinking always to interpret the will of the Lord and stimulated by a fierce divine love, he received the “Order of Acolytes” with the intention of consecrating himself in a world of service to God. This was not however the heavenly plan.
As the years passed, he felt in his heart the divine voice that called him to a more grandeur perfection. The Lord wanted him completely detached and far away from earthly things. God wanted him to crush all ties with earthly creatures, even the most dear ones to him, that he renounce all affections even the most saintly so that he could have a strong tie with The Lord.
Besides mortification and punishment to his body, he also used every diligence to escape temptation, including avoiding evil company or licentious conversation that might have stained or even dimmed his candor.
He studied how to keep himself completely united with the Lord in order to find and enjoy in him peace of heart and joy of the spirit.
To feed his mercy and keep this soul always immuned to the dangers of the world, he made his prayers his daily bread for his spirits.
Not far from his home was the Church of the Celestial Fathers called the “Annunciations.” This church received Cono daily. He would enter in sweet and intimate dialogue with the divine spouse of his soul transforming himself into a celestial angel.
The goodness that adorned his soul could not help but divulge itself. As the years passed, little by little the outline of his spirit appeared ever more profoundly. This manifested the dawn of his sanctity. Cono was growing full of love, faith and in awe with the saintliness of God. He was living his life happily and was strengthened more and more in Christian virtue, behind the example and words of his mother.
Thinking always to interpret the will of the Lord and stimulated by a fierce divine love, he received the “Order of Acolytes” with the intention of consecrating himself in a world of service to God. This was not however the heavenly plan.
As the years passed, he felt in his heart the divine voice that called him to a more grandeur perfection. The Lord wanted him completely detached and far away from earthly things. God wanted him to crush all ties with earthly creatures, even the most dear ones to him, that he renounce all affections even the most saintly so that he could have a strong tie with The Lord.
IN PEACE OF THE CLOISTER
The divine voice sounded ever more clearly and insistent to the heart and ears of Cono and he did not hesitate to welcome it. Convinced that the world does not perfect God’s love, but instead obstructs it, he decided to isolate himself retiring in the solitude of the Cloisters and to conduct a monastic life. This way, without anyone knowing, he renounced all his wealth and honor and ran from his birth place to present himself to the Benediction Monastery of Saint Mary’s of Cadossa, in Montesano, with the sweet desire of finally realizing his dream. Father Costa, the current Abbott, seeing him so young and frail thought that he would not be able to acclimate himself to the hard pace of monastic life. He refused to see Cono and instead persuaded him to give up his intentions and return to his family.
After repeated insistence, he was taken into the cloistral walls where he found God entirely and in God the peace for a perfect spirit.
After repeated insistence, he was taken into the cloistral walls where he found God entirely and in God the peace for a perfect spirit.
His parents, becoming aware of his absence, felt their hearts broken and quickly set out to find their missing son. After diligently asking and searching everywhere, they learned that he took refuge in Saint Mary’s of Cadossa. Without delay, Cono’s parents went to the Monastery and with tears in their eyes asked the Father Abbott for the restitution of their son.Cono was in his cell praying and studying when he found out of his parents arrival and intentions. In order to escape their tears and request, he left the cell and went to search for a hiding place. Not finding a more suitable and secure place, he hid in a burning oven readying in that moment, for the bread of the monastery. The flames did not touch him but instead sweetly caressed his face to splendor his renewed beauty. The Abbott, touched by the tears and insistence of Igniva and her husband decided to give up their son to them.
Brother Cono was acutely searched for in the chapel; in his cell, in the refectory and everywhere else, He was searched for in every place hidden and obscure, not one angle was left unexplored, but every search was in vain.
While the Abbott was dismissing the poor parents, who could not resign themselves to the fact that they should return to Diano without their son, they accidently turned their heads towards the oven and glanced at Cono unhurt in the midst of the crackling flames. They ordered him, in the virtue of holy obedience to come out of his hiding place. Igniva and her husband stood in front of that scene of marvel, that clearly manifested the will of God and blessed the boy in the name of God. They permitted him to stay at Saint Mary’s of Cadossa to carry out the divine plan.
Cono’s parents completed the supreme holocaust of the heart and knew with sweet generosity the Will of God: to restore to him the gift that they received. They left Saint Mary’s of Cadossa with very different sentiments from those which accompanied them there and they returned to Diano with a satisfied conscience of fulfilling their duty.
Relatives, friends, acquaintances and neighbors competed to find out the results of their findings. Cono’s parents did not know what to say to everyone except for the words their Christian resignation “God has given him to us. God has taken him from us. May his holy will be done.”
CONO THE NOVICE
Welcomed by the pious ones of Saint Mary’s of Cadossa, Cono finished, according to the monastical prescriptions, the novice period and took the vows of poverty, chastity and obedience. The first vow was that his life was now in the hands of his holy Providence, the second meant that he apply himself to live as an angel and with the vow of obedience, he sacrificed his will to submit himself to the love of God and to his superiors.
Carrying out the benediction motto “Prayer and Work,” Cono’s soul refined itself to the love of God. From the moment that the monastery door squeaked, closed itself to his shoulders and segregated him forever from the world, Cono dedicated himself to prayer and work, finding in them a prodigious hedge of defense for his virtue and a safe road to arrive to the Lord.
Away from the world, he lived a life of perfect intimacy with his celestial Father, and prayer he considered to be true respiration and daily food for his soul. Prayer, in the meaning of his integral significance, besides being an elevation for the spirit and an indescribable comfort for the heart is the effective means to keep himself in continuous and close contact with the Lord.
By means of prayer, in fact, God comes close to meet us, his creatures, and we come close to meet ourselves with him, our creator. A life without prayer is a life full of dejection and loss. It is displaced, incapable of resisting temptation. That is why our religion transforms itself to continued elevation of the soul and in constant meeting with God.
As soon as he would wake up, Cono’s heart and his glance found the smile of Jesus, and at night as his last daily action he would recline his head to Christ’s heart. In his spare time, while others dedicated it to comfort and good times, Cono would retire himself to the feet of Jesus, alive and well in the Tabernacle, rhythming the beats of his heart to the alternating sways and crackle of the flame lit in front of the Tabernacle. In this way he managed to empty his heart of all that was not God. He detached himself from all creatures that could have minimally retarded his itinerary to God. Cono’s life of prayer made him docile and available to Grace and the divine will. With his thoughts, his will and his conduct nothing could be contrary to those and the will and conduct of God.
Faithful to the program of his Orders and to prayer, he also added work which became his daily occupation. Starting with his studies, he perfected himself in grammar and logic, under the able guidance of the religions scholar Father Modestro. He was, among others, the young man most attached to his scholastic duties. To make himself useful to communal life, he would seek for himself the most humble and burdensome tasks. He could often be seen sweating exhaustedly in the kitchen, washing the dishes or sweeping, cleaning the floors, etc.
His superiors, who were aware of his availability trusted him with the sacristy, the sore room and the dispensary and permitted him to spend his free time cultivating the garden of the Monastery. Work did not make his life ugly or materialistic because work served him to become stronger and elevated him to God. It also helped him to keep in constant union with the Lord. Cono did all with attentive diligence. Sanctity meanwhile, radiated from his soul and scattered his exhalation between the cloister walls to the imitation and the admiration of the entire monastic family.
Carrying out the benediction motto “Prayer and Work,” Cono’s soul refined itself to the love of God. From the moment that the monastery door squeaked, closed itself to his shoulders and segregated him forever from the world, Cono dedicated himself to prayer and work, finding in them a prodigious hedge of defense for his virtue and a safe road to arrive to the Lord.
Away from the world, he lived a life of perfect intimacy with his celestial Father, and prayer he considered to be true respiration and daily food for his soul. Prayer, in the meaning of his integral significance, besides being an elevation for the spirit and an indescribable comfort for the heart is the effective means to keep himself in continuous and close contact with the Lord.
By means of prayer, in fact, God comes close to meet us, his creatures, and we come close to meet ourselves with him, our creator. A life without prayer is a life full of dejection and loss. It is displaced, incapable of resisting temptation. That is why our religion transforms itself to continued elevation of the soul and in constant meeting with God.
As soon as he would wake up, Cono’s heart and his glance found the smile of Jesus, and at night as his last daily action he would recline his head to Christ’s heart. In his spare time, while others dedicated it to comfort and good times, Cono would retire himself to the feet of Jesus, alive and well in the Tabernacle, rhythming the beats of his heart to the alternating sways and crackle of the flame lit in front of the Tabernacle. In this way he managed to empty his heart of all that was not God. He detached himself from all creatures that could have minimally retarded his itinerary to God. Cono’s life of prayer made him docile and available to Grace and the divine will. With his thoughts, his will and his conduct nothing could be contrary to those and the will and conduct of God.
Faithful to the program of his Orders and to prayer, he also added work which became his daily occupation. Starting with his studies, he perfected himself in grammar and logic, under the able guidance of the religions scholar Father Modestro. He was, among others, the young man most attached to his scholastic duties. To make himself useful to communal life, he would seek for himself the most humble and burdensome tasks. He could often be seen sweating exhaustedly in the kitchen, washing the dishes or sweeping, cleaning the floors, etc.
His superiors, who were aware of his availability trusted him with the sacristy, the sore room and the dispensary and permitted him to spend his free time cultivating the garden of the Monastery. Work did not make his life ugly or materialistic because work served him to become stronger and elevated him to God. It also helped him to keep in constant union with the Lord. Cono did all with attentive diligence. Sanctity meanwhile, radiated from his soul and scattered his exhalation between the cloister walls to the imitation and the admiration of the entire monastic family.
IN LOVE WITH MARY
The life of our Saint was characterized by an immense love for the Blessed Virgin and was of great merit to Igniva who educated her son to a tender devotion and to a submissive confidence and respect for Mary.
His mother, as a matter of fact did not leave an occasion or circumstance to escape to speak of her heavenly Mother; the beauty of flowers, the splendor of the stars, the blue of the heavens, the green of the valley, all easily presented here the opportunity to get her son, even from his most tender years to love Mary.
On Saturdays, when Cono was still small, in homage to the Holy Virgin, he would abstain from his motherly milk, and from eight years old on, he would take very sparingly only one meal. While at Diano, he held especially dear the churches that were titled Mary, from which he preferred that of “The Holy Blessed Virgin Mary.” This church was officiated by the Celestine Fathers and was not very distant from his home. He would often visit the church spontaneously alone or in the company of his mother. He would do so in order to raise the songs of his heart and the yearning of his spirit to this heavenly Mother. Religious and dedicated to Saint Mary of Cadossa, he was wrapped in love and tenderness for the Virgin Saint and would adorn and perfume her image with flowers that he would pick from the green garden of the Monastery.
The blessed virgin received much love and exchanged it with a special fondness. She smiled at him through the tresses of love. She stuck by him in his times of struggle, in time of uncertainty and through storms of the spirit. She lifted him in the hour of temptation and in trying times. He was tenderly in love with Mary and on Saturday, the day she was consecrated, he was invited to enjoy her in contemplation of her beautiful face.
This Virgin who he loved with affection and single devotion received his soul and introduced it to the glory and eternal joy of Paradise.
His mother, as a matter of fact did not leave an occasion or circumstance to escape to speak of her heavenly Mother; the beauty of flowers, the splendor of the stars, the blue of the heavens, the green of the valley, all easily presented here the opportunity to get her son, even from his most tender years to love Mary.
On Saturdays, when Cono was still small, in homage to the Holy Virgin, he would abstain from his motherly milk, and from eight years old on, he would take very sparingly only one meal. While at Diano, he held especially dear the churches that were titled Mary, from which he preferred that of “The Holy Blessed Virgin Mary.” This church was officiated by the Celestine Fathers and was not very distant from his home. He would often visit the church spontaneously alone or in the company of his mother. He would do so in order to raise the songs of his heart and the yearning of his spirit to this heavenly Mother. Religious and dedicated to Saint Mary of Cadossa, he was wrapped in love and tenderness for the Virgin Saint and would adorn and perfume her image with flowers that he would pick from the green garden of the Monastery.
The blessed virgin received much love and exchanged it with a special fondness. She smiled at him through the tresses of love. She stuck by him in his times of struggle, in time of uncertainty and through storms of the spirit. She lifted him in the hour of temptation and in trying times. He was tenderly in love with Mary and on Saturday, the day she was consecrated, he was invited to enjoy her in contemplation of her beautiful face.
This Virgin who he loved with affection and single devotion received his soul and introduced it to the glory and eternal joy of Paradise.
PRECIOUS SUNSET
He was around eighteen years old, on a Saturday night, the second of June when he was consuming along with the other Brothers his frugal dinner. All of a sudden a vivid light illuminated the Refectory of Saint Mary Cadossa and wrapped our Cono, while a voice from the 
sky was heard from a distance “Cono, in this night you will be called by God!”. The young novice, without troubling himself, or rather anticipating the joy of uniting himself to Jesus in an embracing andundissolvable eternity with this heart full of tenderness received the announcement responding humbly, “May it be done to me according to your word.”
Death, for a worldly man is the manifestation of weakness, but for Cono it was the revelation of virtue. From the time of leaving this earth, he smiled at sister death who opened the doors of eternity and embraced her like a friend and liberation. In this way, the hour he detached himself from the world he completed that perfection that seals and crowns a life that is consumed in the heroic exercise of virtue.
Cono entered his dreary cell after dinner and the last communal evening prayers and immersed himself in prayer until the meeting between his soul and his heavenly spouse was sweet and serene.
It was twelve midnight when the cell began to splendor of an extraordinary brightness and transformed itself into the borders of Paradise. A line of white angels with their wings pointing to the stars surrounded the novice’s bed while the sound of mysticla harps touched by invisible hands hovered above.
On June 3, even before the rise of dawn (in the beginning of the twelvth century), Cono left this land full of thorns and twigs and took off to the skies to recieve the incorruptable throne with the glorious award given for his holy and mortifying life.
Cono’s death shut off in the Monastery of Saint Mary’s of Cadossa a luminous example of virtue, but lit up in the sky of sanctity a star of vivid light.
FRAGRANCE OF SANCTITY
Cono flew to this eternal pasture but his name and memory continued to be praised on the lips and hearts of everyone. The tomb frequently visited by brothers of his religious order was considered a Cathedral where the novice saint, even after death, continued his precious teachings of humility, obedience and candor. The perfume of his sanctity passed the narrow barriers of the Monastery and rapidly spread around Cardossa and beyond.
On September 27, 1261, after a rough squabble broke out between the Padulesi and the Dianesi about who should possess the remains of the mortal Saint, the remnants were placed in trust of the wise people. A cattle cart of Diano and another of Padula brought them miraculously and trium- phantly to Diano.
The cult and devotion to our citizen does not remain only in Diano but surpasses the mountains and seas. It spread and affirmed itself in other towns and religions near and far.
At Laureana Alento, of the Capuccio-Vallo Diocese, Cono was declared Patron and Protector and is honored on June 3 of each year. At Saint Cono of Cessanti, province of Catanzaro near Pizzo Calabro, Saint Cono besides being celebrated on the third of June, is also remembered on the third Sunday of July with solemnity and great concourse of followers coming from the entire vast area.
From the second half of the last century, thanks to the works of the Teggianesi immigrants who spread to foreign lands in search of bread and work, the cult and devotion to Saint Cono have spread past the borders of his nation affirming himself everywhere especially in the far away Americas. In many nations of the New Continent, the Saint's statues are exposed to his faithfuls. They purify themselves even with pompous display during the dates of June 3 and September 27. Many associations were also formed in particular that of Saint Cono in Uruguay, and in Florida an entire neighborhood is named after him.
During the Second World War, the Teggianesi people who immigrated to Venezuela, Canada and Australia brought with them a cult and devotion to this Saint. This cult and devotion have reached the proportions of other places, but the Teggianesi immigrants have generously contributed to the annual celebrations that take place in Teggiano and through their correspondence shines a deep love for the Saint to whom they go to during all circumstances of life to preserve and protect themselves from danger.
THE POWER OF A GIANT
San Cono in 1261 was proclaimed Patron and Protector of Diano in substitute of Saint Biagio, Bishop and Martyr, and never disappointed the trust that the Dianesi people held for their Patron Saint.
The granting of favors from him throughout the centuries are so numerous that it is impossible to summarize even in guessing. We only have to remember the marvelous grants given to his citizens of Diano as visible signs of his protection.
It was a festive day in 1300 and the church bell of Saint Mary Maggiore invited the faithfuls to Mass. All of a sudden the towering bell leaned to one side, squeaked and all of a sudden began to fall. The Dianesi people present in the piazza were caught in the immensity of the danger. Between screams of pain and panic, they pleaded for Saint Cono’s help. It was only for an instant that the visible Saint appeared and was seen holding the towering bell which he slowly set straight and placed in the original position.
In 1497, Antonello Sanseverino, Prince of Salerno and Lord of Diano retreated to a terrible siege by Federico of Aragona who headed 20 thousand soldiers. They camped out at the borders of the cliff in San Miehele, in the zone of “Poggio reale.” The Dianesi people, despite everything, were opposed to the resistance; Federico was forced to retire himself and call the celebrated Captain Consalvo of Cordova in Sicily to
command the troop. The people, finding themselves in bad hands, asked for help and protection from their Patron Saint. Saint Cono appeared at the top of the castle walls and was seen catching the fire balls from the cannons that were being thrown at the city of Diano and throwing them back.
Consalvo di Cordova suspended the siege knowing that the Monk who appeared on the walls of Diano was the Protector of the town. After eight months of heroic resistance in opposing the besieged an act of peace was stipulated.
It was the year of 1616 when a grave disaster afflicted Diano: a terrible plague caused tears and destruction throughout the town. On the streets was the accumulation of numerous corpses in decompositon. This was the representation of a grave and immediate dangerous epidemic. The town’s people appealed to Saint Cono as their last hope for salvation. They went to church and knelt in the urn where the Saint’s relics were located and with tears and prayers they asked to be liberated from so much misfortune. The Saint intervened with his protection and the epidemic ceased. The fathers of the town restored their tired limbs and the children slept in innocent dreams next to their parents dreaming of golden curls and angels of paradise.
All of a sudden a rumble was heard. The citizens witnessed a frightful tremor and the houses shook as if they were under attack by a mysterious force. The silence of the night was roughly interrupted: an earthquake. There were screams of pain and desperate appeals “save us, Saint Cono!”. The houses became abandoned, the inhabitants, scantly dressed ran for the town square in search of an open area. There was an altar there placed on top of Saint Cono’s statue. There they stood
in fervent and devout prayer. All of a sudden the prayers ceased, the parents surrounded by their children, the inhabitants remained unharmed while the neighboring towns were full of ruins and victims. Diano was saved. The Dianesi inhabitants, joined by a common danger, ran to church, fell to their knees in front of the Saint with a vow and promise; to erect in the town square, an obelisk as a testimony for the centuries to come. This was to represent their undying faith to their celestial Patron.
The Dianesi citizens, in 1857 were faithful to their vow. They kept their promise and inaugurated the obelisk in June 1, 1887 which stood out majestically in the blue skies. The obelisk will stand in testimony for centuries to come. They sang hymn of love to their new generation for the acknowledgment of Teggiano and to Saint Cono who was and always will be their protector and shining glory.
This devotion, love and acknowledgment never underwent change and will never perish even if the sublime and majestic obelisk should be ruined from injuries of time or in the event of a fatal disaster.
THE GLORY OF SANCTITY
The sanctity of Saint Cono was solemnly proclaimed on April 27, 1871. Through an extraordinary proceeding ordered by Pope Urban VIII’s Constitution, the secular cult of Saint Cono along with the tactic consent of the Church obtained solemn confirmation and approval from Romano Pontefice Pio IX. In this way the Pope in the constitution of the erection of the Diano diocese gave to Cono the title of Sainthood, and proclaimed our citizen (Cono) with all the rights and perogatives to canonize in the ordinary way.
Whenever the situation presented itself, the Saint’s disciples would unquestionably go to him for help throughout the centuries. Although it could be said that his cult developed since the death of the Saint, the first and most important manifestation was the solemn and wonderous transportation of his moral remains to Cadossa in Diano on September 27, 1261.
Cono’s priestly vestments were worshipped by his cult and were first deposited in the Church of the Blessed Virgin Mary run by the Celestine Fathers. They also took part in Saint Cono’s cult. Since the Church of the Blessed Virgin Mary neighbors the walls of the city and possessed the Saint’s sacred deposits in an exposed manner, it was also exposed, especially during the night to the dangers of profanity. Because of this, the remains were decided by the University of Diano, to be transferred to the Church of Saint Mary Maggiore where it has always been worshipped by the public cult. The remains are erect on the altar where priests and bishops have celebrated Holy Mass. The relics are watched over by numerous lamps that are kept lit by vows of pilgrims, Dianesi citizens and foreigners who enrich the chapel with gifts, vows, etc.
In 1333, there appeared an empty bell with a halved figure on it. In the figure was the writing “Saint Cono" which later also appeared as a fresco on the walls of the churches and sketched on the walls of civil inhabitants.
Pope Innocenzo IV gave to Cono the tile of Saint in a Papal Bill dated in Avignone directed at the Abbott of the Monastery of Saint Cono in Camerata, province of Salerno. The priests unanimously did not protest, but instead implicitly approved and favored this cult. They not only worshipped the relics publicly but also invoked Cono with the title of Sainthood.
With the consent of the local priests, there are in many neighboring towns all kinds of chapels made in honor of the Servant of God.
Pope Sisto V in a papal brief called Cono blessed and blessed he was also called in an ecclesiastic conference in Consenza written by General Vico of the diocese Fabio Romano, a fellow citizen. In 1600 it was common practice to give to newborns the name Cono.
Saint Mary Maggiorre is adorned by two artistic statues: that of Venuta, of 1714 and the beautiful one of Saint Cono, by the sculpture of Padula Andrea Cariella.
On July 1, 1740, Cono Luchini del Verme, Bishop of Ostumi a fellow citizen consecrated the marble statue of Saint Cono and on that anniversary day granted indulgences for anyone who visited the statue. The feast days in honor of the Saint are honored with special rites and preceded by relative Novenas. On June 3, the Bishops celebrate the Pontifical Mass and take part in the Procession of the Statue. By the request of the Bishop of Teggiano, Monsignor Fanelli, Cono’s public cult has been active for over 600 years. This was solemnly confirmed by Pio X, April 27, 1871. This act declared Cono a Saint.
The sanctity of Saint Cono was solemnly proclaimed on April 27, 1871. Through an extraordinary proceeding ordered by Pope Urban VIII’s Constitution, the secular cult of Saint Cono along with the tactic consent of the Church obtained solemn confirmation and approval from Romano Pontefice Pio IX. In this way the Pope in the constitution of the erection of the Diano diocese gave to Cono the title of Sainthood, and proclaimed our citizen (Cono) with all the rights and perogatives to canonize in the ordinary way.
Whenever the situation presented itself, the Saint’s disciples would unquestionably go to him for help throughout the centuries. Although it could be said that his cult developed since the death of the Saint, the first and most important manifestation was the solemn and wonderous transportation of his moral remains to Cadossa in Diano on September 27, 1261.
Cono’s priestly vestments were worshipped by his cult and were first deposited in the Church of the Blessed Virgin Mary run by the Celestine Fathers. They also took part in Saint Cono’s cult. Since the Church of the Blessed Virgin Mary neighbors the walls of the city and possessed the Saint’s sacred deposits in an exposed manner, it was also exposed, especially during the night to the dangers of profanity. Because of this, the remains were decided by the University of Diano, to be transferred to the Church of Saint Mary Maggiore where it has always been worshipped by the public cult. The remains are erect on the altar where priests and bishops have celebrated Holy Mass. The relics are watched over by numerous lamps that are kept lit by vows of pilgrims, Dianesi citizens and foreigners who enrich the chapel with gifts, vows, etc.
In 1333, there appeared an empty bell with a halved figure on it. In the figure was the writing “Saint Cono" which later also appeared as a fresco on the walls of the churches and sketched on the walls of civil inhabitants.
Pope Innocenzo IV gave to Cono the tile of Saint in a Papal Bill dated in Avignone directed at the Abbott of the Monastery of Saint Cono in Camerata, province of Salerno. The priests unanimously did not protest, but instead implicitly approved and favored this cult. They not only worshipped the relics publicly but also invoked Cono with the title of Sainthood.
With the consent of the local priests, there are in many neighboring towns all kinds of chapels made in honor of the Servant of God.
Pope Sisto V in a papal brief called Cono blessed and blessed he was also called in an ecclesiastic conference in Consenza written by General Vico of the diocese Fabio Romano, a fellow citizen. In 1600 it was common practice to give to newborns the name Cono.
Saint Mary Maggiorre is adorned by two artistic statues: that of Venuta, of 1714 and the beautiful one of Saint Cono, by the sculpture of Padula Andrea Cariella.
On July 1, 1740, Cono Luchini del Verme, Bishop of Ostumi a fellow citizen consecrated the marble statue of Saint Cono and on that anniversary day granted indulgences for anyone who visited the statue. The feast days in honor of the Saint are honored with special rites and preceded by relative Novenas. On June 3, the Bishops celebrate the Pontifical Mass and take part in the Procession of the Statue. By the request of the Bishop of Teggiano, Monsignor Fanelli, Cono’s public cult has been active for over 600 years. This was solemnly confirmed by Pio X, April 27, 1871. This act declared Cono a Saint.
SAINT CONO TODAY
The life of Saint Cono took place many centuries ago. This would seem not to have any relation with our life and times today, his times being so different from ours and not possessing anything of agitated society in this century. It is false or at least absurd to affirm such. His life does belong to the present and his messages are still urgent today in a way that we can believe that his life, after a lengthy lapse of time could still be imitated by all those desiring to find in him a model and exemplify his conduct.
Saint Cono lived in a family that accomplished much good, one could say that their house was a domestic church where they knew each other, they loved each other and they served the Lord. For this reason, this could be the model example for a modern family. His parents were until late age without offspring, and they felt much sorrow witnessing in the absence of children, a frustration in the purpose of their union. But they knew how to accept with courage this test that was imposed to them, without ever ceasing to pray to the Lord to have their wish granted. In their moments of anguish they did not turn to worldly ways in order to receive comfort and guidance, but instead turned always to their Lord and Pastor who possesses great pity. This was their path of encouragement: to always have hope in the heavens.
When their only son deluded their hopes by taking the path of the Cloisters, they did not oppose the will of God but instead clearly recognized Cono’s decision. They blessed him to God and left him free to follow his vocation.
Saint Cono had a radiant childhood far from temptations and the ills of sin. He was inspired by the greatest ideals of life. This he needed to germinate and accumulate his holiness and was impossible to achieve in the bustle of the world. He centered his true goals and never lost sight of them. He never let himself be tempted by worldly creatures.
Saint Cono is the messenger of many divine messages in particular one regarding his colleagues. It could be summed up in the motto, “Prayer and Work.” This forms the golden rule of his monastic order and in this he found to be the teaching steps towards his spiritual reward. Saint Cono prayed and worked and in this double application found the defense for his spiritual values of life. He did not contest anything that led to the perfection of the soul and the march of the spirit towards the Lord. They live with factors of worldly elevation and progress and for this they have everything to assail and to reject.
In our youth, fellow patriots and contemporaries of the young Saint who we love dearly, and of whom we have much hope, would receive the message “Prayer and Work” in good faith, they would know how to conform to Saint Cono who was a great and beneficial contester. Their lives would radiate in virtue and would indicate like a magnetic needle of a golden compass the right path for the future generations.
The life of Saint Cono took place many centuries ago. This would seem not to have any relation with our life and times today, his times being so different from ours and not possessing anything of agitated society in this century. It is false or at least absurd to affirm such. His life does belong to the present and his messages are still urgent today in a way that we can believe that his life, after a lengthy lapse of time could still be imitated by all those desiring to find in him a model and exemplify his conduct.
Saint Cono lived in a family that accomplished much good, one could say that their house was a domestic church where they knew each other, they loved each other and they served the Lord. For this reason, this could be the model example for a modern family. His parents were until late age without offspring, and they felt much sorrow witnessing in the absence of children, a frustration in the purpose of their union. But they knew how to accept with courage this test that was imposed to them, without ever ceasing to pray to the Lord to have their wish granted. In their moments of anguish they did not turn to worldly ways in order to receive comfort and guidance, but instead turned always to their Lord and Pastor who possesses great pity. This was their path of encouragement: to always have hope in the heavens.
When their only son deluded their hopes by taking the path of the Cloisters, they did not oppose the will of God but instead clearly recognized Cono’s decision. They blessed him to God and left him free to follow his vocation.
Saint Cono had a radiant childhood far from temptations and the ills of sin. He was inspired by the greatest ideals of life. This he needed to germinate and accumulate his holiness and was impossible to achieve in the bustle of the world. He centered his true goals and never lost sight of them. He never let himself be tempted by worldly creatures.
Saint Cono is the messenger of many divine messages in particular one regarding his colleagues. It could be summed up in the motto, “Prayer and Work.” This forms the golden rule of his monastic order and in this he found to be the teaching steps towards his spiritual reward. Saint Cono prayed and worked and in this double application found the defense for his spiritual values of life. He did not contest anything that led to the perfection of the soul and the march of the spirit towards the Lord. They live with factors of worldly elevation and progress and for this they have everything to assail and to reject.
In our youth, fellow patriots and contemporaries of the young Saint who we love dearly, and of whom we have much hope, would receive the message “Prayer and Work” in good faith, they would know how to conform to Saint Cono who was a great and beneficial contester. Their lives would radiate in virtue and would indicate like a magnetic needle of a golden compass the right path for the future generations.
Excavations at Pino Cave in Sassano
The Pino Cave was discovered accidentally in 1994 during building work carried out at the bottom of the southern slopes of the Cozzo dell’Uovo in the Vallo di Diano (Sassano), and is currently being excavated by the Superintendency of Antiquities of Salerno in collaboration with the University of Naples "Federico II". The original entrance has practically been completely obliterated by a modem building; it must have consisted of a small vertical shaft opened in the limestone rock that had been fractured by the collapse of the roof of an underlying cave. At the bottom of this shaft a debris cone, some 10 m high and with a base diameter of about 20 m, fills most of the cave, except for the eastern area, which is topographically lower and further from the entrance. Here the cave extends for about 20 m, the roof is lower and the walls converge progressively until it soon becomes too narrow to move in. The Pino Cave was used as a funerary cave during the Early and Middle Bronze Age (Protoapennine B phase), between about the 24th and the 15th century B.C. Short, sporadic occupations in historical times have been dated to around the mid 7th century B.C. on the basis of a dragon fibula and two spindle whorls. Several dozen burials have been found in the central area of the cave, or in other more inaccessible areas. The majority of the skeletons are no longer in anatomical connection; together with grave goods they have systematically been shifted to make room for later depositions. On top of them, in one of the hitherto more completely explored parts of the cave, it has been possible to identify the skeleton of a roe deer laid, probably as a final ritual offering, after the final rearrangement of the burials.Only one burial of one anatomically connected individual, beside whom a kid had been sacrificed, has been found beneath a narrow fissure in the wall at the bottom of the cave. The earlier phases of the utilization of the cave are characterized by a coarse ware with a typical ‘rusticated’ surface and by more refined hemispherical bowls with rich incised decoration that may be linked to the Laterza facies common in Puglia and Calabria, for which however massive documentation now exists also along the middle Tyrrhenian Sea side. The most intense occupation dates to the initial and advanced periods of the Middle Bronze Age, defined in the southern area with the term of Protoapennine (1 7th- l5th century B.C.), while for the time being no elements of the final phase of the period (Apennine) have so far been found. It is actually possible to ascribe to the Protoapennine the majority of the pottery types discovered so far, including carinated bowls and cups with their characteristic horizontal cylinder, notched, ax, trumpet and vertical handles, as well as numerous fragments of sherds decorated with relief cordons with complex motifs. All the sherds display strong relations with the production of the Tufariello Middle Bronze Age village and with the pottery from the Cardini Cave at Praia a Mare.A bronze axe and a bronze pendant were found in two different areas of the excavation. Also belonging to the same phase are fragments of a fine well depurated pottery, in some cases decorated with geometric brown painted motifs, of Aegean Mesohelladic origin, the production of which lasted from the early Mycenaean period (Mycenaean I - II) dated to the 16th – 15th century B.C.
As orginally posted by R Fornino here
Monday, January 19, 2009
SASSANO SURNAME LIST
This page represents a list of surnames that we believe have originated in Sassano or in the nearby Vallo di Diano region. This list represents names that have been discovered in old documents from the Ufficiale di Stato Civile in Sassano, the Archivio di Stato di Salerno and from the parish archives of San Giovanni Evangelista in Sassano. In addition, surnames mentioned in the book, Sassano nella storia, nella leggenda, nel linguaggio written by Pasquale Petrizzo are also included. Here is the list:
Abatemarco Abbatemarco Abbondanza Abbruzzese Arenore Arnone Baialardo Bajalardo Betta Boccia Borgia Brizzi Buona Buonhomo Buonomo Burzo Caladriello Calandriello Calandrillo Calcaglia Cammarano Capuano Caputo Carlo Cartalano Cartulano Catella Cavallone Cecere Ciaccio Cibelli Cioffi Cirillo D’Onza D'Alessandro D'Alssio D'Amato De Belo de Laurentiis De Luca DeBenedictis DeLisa DelVecchio DeMarco DeSantis di Bella di Lisa di Lorenzo di Luca di Miele di Nevella Di Novella di Novellis Di Sponzio Feminella Ferri Ferro Florendino Fornino Gerrese Gorrese Granata Gruccio Lacelle Latella Libretti Maffeo Manfredi Martina Martucci Martuccio Mauiri Miele Nevella Oliveri Pelligrino Petrillo Petrizzo Pinto Pizzi Ramondini Reccipota Romanelli Romano Rossi Rubino Ruggerio Russo Sabini Saraceni Saturino Scapolatiempo Setaro Severino Stabile Stavola Tramutula Trotta Vasquez Vecchia Videtta Zozzaro
Typical Life of the Contadini in the 1800s
The following is an excerpt from the book Discovering your Italian Ancestors, by Lynn Nelson.
Since it provided the light needed to work, the sun was the alarm clock. Workdays were shorter in the winter and longer in the summer. Rising from a wooden plank bed, covered with a mattress stuffed with crunchy dried cornstalk, the typical peasant would get dressed and put on wooden shoes (only the wealthy wore leather shoes).
First the animals (if there were any) had to be tended. Chicken eggs were collected to be sold. The eggs were never eaten by the peasants because they were too valuable. All animal droppings (and human as well) were collected and stored in a wooden bin, awaiting the daily arrival of the man with the wooden cart who would purchase this fertilizer to use in the fields.
The water for drinking, cooking and washing had to be carried from the village's central well or fountain. These fountains became the meeting place for the exchange of news and gossip. In some rocky regions, a water vendor, hauling urns of water up the steep hills with a mule drawn wooden cart, sold this precious commodity from door to door.
Breakfast usually consisted of a chunk of bread. Frequently breakfast wasn't eaten upon arising but at a mid-morning break from work.
The men not fortunate enough to hold regular jobs would work as day laborers. Bosses would come to the town square with a wagon looking for men to spend a day hauling stone, picking rice or grapes, or clearing land. The day laborers never knew if they would be working from one day to the next.
The women would work in the fields or in a nearby factory. The silk industry was very big, and, without modern technology, required many hands to wind, spin and weave the silk threads. The women's hands were rough, raw and pained from the constant twisting of the threads.
Even the children worked, from as young as five years old. They would help pick rice or grapes at harvest time. The little girls would begin their silk factory "careers" by manually turning the wheel for the silk spinners.
At lunchtime, most peasants would consume a boiled potato, a chunk of bread or a weak soup made from onions and water, and then go back to work.
As the sun began to set and it became too dark to see, the workday was over. The evening meal would be a just a little more substantial than the day's other repasts. Cabbage soup, a boiled potato, pasta would be the main course, rounded out with some bread. Meat was rarely eaten by peasants except on Sundays or feast days (holidays), and even then their rice or pasta soup would have a weak meat broth with a few shreds of meat floating in it. Wine would also be consumed on these special days.
The evening finally allowed time for socializing. People walked through the streets, gathered and talked. Children ran around and played. In the winter, when it was too cold and dark to spend the evening in the streets, people would gather in a barn, warmed only by the bodies of the animals and lit by a single oil lamp. Wool and coal were too valuable to be burned just for warmth and were reserved solely for cooking. In the barn, the women would knit or spin while they talked in one corner. The men, in a different corner, would tell stories or play gambling games.
When it was time to retire, the peasants would return to their homes and go to bed, often with the whole family sharing sleeping quarters. The next day, the peasant's life was repeated. The peasant had no goals or long term accomplishments to meet. They lived a day-to-day existence, punctuated by church on Sundays, when they had the day off from work, and the anticipation of the next feast day.
Since it provided the light needed to work, the sun was the alarm clock. Workdays were shorter in the winter and longer in the summer. Rising from a wooden plank bed, covered with a mattress stuffed with crunchy dried cornstalk, the typical peasant would get dressed and put on wooden shoes (only the wealthy wore leather shoes).
First the animals (if there were any) had to be tended. Chicken eggs were collected to be sold. The eggs were never eaten by the peasants because they were too valuable. All animal droppings (and human as well) were collected and stored in a wooden bin, awaiting the daily arrival of the man with the wooden cart who would purchase this fertilizer to use in the fields.
The water for drinking, cooking and washing had to be carried from the village's central well or fountain. These fountains became the meeting place for the exchange of news and gossip. In some rocky regions, a water vendor, hauling urns of water up the steep hills with a mule drawn wooden cart, sold this precious commodity from door to door.
Breakfast usually consisted of a chunk of bread. Frequently breakfast wasn't eaten upon arising but at a mid-morning break from work.
The men not fortunate enough to hold regular jobs would work as day laborers. Bosses would come to the town square with a wagon looking for men to spend a day hauling stone, picking rice or grapes, or clearing land. The day laborers never knew if they would be working from one day to the next.
The women would work in the fields or in a nearby factory. The silk industry was very big, and, without modern technology, required many hands to wind, spin and weave the silk threads. The women's hands were rough, raw and pained from the constant twisting of the threads.
Even the children worked, from as young as five years old. They would help pick rice or grapes at harvest time. The little girls would begin their silk factory "careers" by manually turning the wheel for the silk spinners.
At lunchtime, most peasants would consume a boiled potato, a chunk of bread or a weak soup made from onions and water, and then go back to work.
As the sun began to set and it became too dark to see, the workday was over. The evening meal would be a just a little more substantial than the day's other repasts. Cabbage soup, a boiled potato, pasta would be the main course, rounded out with some bread. Meat was rarely eaten by peasants except on Sundays or feast days (holidays), and even then their rice or pasta soup would have a weak meat broth with a few shreds of meat floating in it. Wine would also be consumed on these special days.
The evening finally allowed time for socializing. People walked through the streets, gathered and talked. Children ran around and played. In the winter, when it was too cold and dark to spend the evening in the streets, people would gather in a barn, warmed only by the bodies of the animals and lit by a single oil lamp. Wool and coal were too valuable to be burned just for warmth and were reserved solely for cooking. In the barn, the women would knit or spin while they talked in one corner. The men, in a different corner, would tell stories or play gambling games.
When it was time to retire, the peasants would return to their homes and go to bed, often with the whole family sharing sleeping quarters. The next day, the peasant's life was repeated. The peasant had no goals or long term accomplishments to meet. They lived a day-to-day existence, punctuated by church on Sundays, when they had the day off from work, and the anticipation of the next feast day.
Origins of Sassano
The origins of Sassano, as far as its first settlements go, are dated far away in time. Recently, in fact in the area between the urban center and Silla a grotto dated around the year 2000 B.C. has been discovered, as archeological reperts reveal. Of course according to experts the grotto may be dated further back in time, since the material studied is but the upper layers of it. Aside this important discovery, during the Roman Empire there were settlements in the area of what is now Sassano, thus there have been many discoveries of Roman Villa’s in the in a location of Sassano called Pantano. A further and more certain fact is of tombstone, that the people of Sassano call “La Tomba della Principessa” (the princess’s tombstone), in reality it’s a sarcophagus encaved in live-stone, on the side there are scriptures thet experts have dated around the 2nd century A.C., and according to them it was commissioned by a roman landlord for his departured brother. An influence of romans in the culture of Sassano can be found in the dialect, in it there are greek and latin terms, an example for all is the term “ERO’” this dialettical sassanese exclamation that expresess astonishiment for un unexpected or unforseen event, cames from the greek term “ieron” that meant in fact “astonishiment for un unexpected or unforssen event”, and more in the glossary of the Sassanese dialect there are also “Osci” terms, this enforces the fact that Sassano preexisted at the beginning of the Greek and Roman Empires. A further testimoniance of the origin can be found in the name of Sassano, it is infact wrong the belief that the ethimology of the term “Sassano” derives from “Sasso-Sano” (live rock), this was so because the first settlements are believed to be situated in the upper part of the town, instead the mane Sassano, is stictly related to the land possessions that Roman Lords had in this area, in fact in some documents we can read the words “PRAEDIA SOXSIANI”. The term Soxiani o Sossiano, had to be the surname of a roman landlord who owned lands in this region, supporting this theory ther are the facts that this was a widespread phenomenon in the Region of Campania. As time past the term “Praedia” disapeared and was left only Soxiani or Sozziani, that was in fact the landlord surname. Allthough this part of the history of Sassano needs further and more accurate studies, from the year 900 the history becames more documented, the existence of a roman bridge that is stil in good conditions in the mountain location called Peglio riaffirms that there was a settlements in Sassano, however the first document known that mentions sassano is dated 967 A.C., and is related to a patoral visit that a bishop of that time made in the region since the Roman Church took posession the land that is now the Vallo di diano. Some experts question the authenticity of the document, but there are no doubts about a fallowing document dated 1131 A.C. In this document is stated that the Norman King Ruggiero II gave the concession of the Grancia of Rofrano and other Grancias in the Diano Valley including the Grancia of St.Zaccaria in Sassano to the Basilian Monks, a religious order that settled in the southern part of Italy at first in the Calabria Region and only in later years moved on to reach northeran Italy. In fact the Grancias are a part of the existence of these Basilian Monks, and the Grancia of Sassano, althuoght has undergone many restylings throught out the centuries there are still the evidence of where they first settled, and the evolution of the town of Sassano is stictly related to the movements of these monks. In fact this order among administrating sacraments and monastic practicies, was turned above all toward farming and breeding animals. During the 1500’s the Basilian order which was loosing most of it’s power in the region, sold some stalls and farming land they owned to private citizien of Sassano, this is a further confirmation that the Basilians were dedicated to farming. Around the same period there is also a contract of purchase by the Certosini Monks of mountain land owned by the Basilian Monks. With the accession of the certosini in di Diano Valley the power of the Basilian order was fading, the order of the Certosini Monks were wanted by the powerfull Sanseverino Family in 1306 and dominated the economic and cultural life of the Diano Valley, althought the importance that the Basilian Monks had in the evolving urban settlemet of sassano is undisputed. The first neighborhoods settlements of the newly established Sassano were build in the lower part of the town called Fontana, This area was choosen because rich of springwater, that was an important good for the new farming based society that was settling in Sassano. However the farming land available was situated in the mountains, since the valley was afflicted with waterfloods that made impossible any farming works, in fact they were many controversaries between those who had claimed the farming land and those who had taken possession unlowfully, and this was a widespread conditions trought out the Diano Valley. The all life of Sassano without enetering in details is characterized by the fact that the town of Sassano was part with the neighboring town of Teggiano, San Giacomo, San Rufo, Sant’Arsenio e San Pietro of the state of Diano. The State of Diano for many centuries was dominated by the powerfull family of Sanseverino, who had their splendor in Teggiano with the construction of the Castle. In the 1600 the Sanseverino Family had lost most of it’s power and new landlords came out as the dominat family of the state of Diano like the Caracciolo and later the Calà thet kept the feud or State of Diano up to 1806, In fact by archive documents show that the last feudal landlord is the Count Schippani tha wed a nobble Calà. Returning to what is the history of Sassano it’s important to fallow the demographic movements of the popoluation from the first settlements at the Fontana Grande to differanciete it from the “Fontanella” sistuated at the entance of the urban center of the town as it moved upwords in the years that fallowed. The first nobles that settled in Sassano were the families Vecchio e Rossi, in later years they merged as to became the family Vecchiorossi. During the 1600’s new families like the Sabini, Ferri e De Benedictis begun to settle in Sassano, which dominated the economic and political life of Sassano for the caming centuries. Even though Sassano was part of the State of Diano, slowly was gaining it’s authonomy, in a document is stated that the town was rappresentated by a town council and a Mayor, in a lowsuit for unlowfully possession of mountain land during the 1400’s before the court of the State of Diano, Sassano was rappresentated by the mayor of Teggiano, and in a same lowsuit during the 1537 and precissely on jannuary 25th , Sassano is rappresented before the same court by the mayor of Sassano and the town council assembly. However, we must remember that self determination at this time and up to the 1800’s was very limited and the absolute power was in anyway left to the Lord Of the State of Diano or the the Govenor by him appointed to be the ultimate and undisputed lowman. Life in Sassano was dedicated mostly on farming and breeding animals, in fact in the territory of Sassano, and in the location of Silla during the 1600’s is reported to take place an important animal fair, which gathered people from the nearby towns. As the town evolved in the centuries a struggle begun that sow the people of sassano against those who usurpated or unlowfully had taken possession of the small land avalable for farming. If when first settled the popolation of Sassano was of about 1500 by the early 1800’s the popolation grew up to about 6000 people, however the economic conditions were for most of the people of misery and poverty, and aside the wealthy and nobble families, the only category that didn’t suffer such problems was rappresentated by the shephards. These shepperds begun in Sassano a very productive wealthy business industry of cheese makers, an industry that still today with modern machineries rappresents for Sassano the leadership among the Diano Valley Towns for factories that convert milk into cheese. That breeding sheeps was a locrous job is supported by documents that indicate that some of the heards owned by sheppards were of about 5000 sheeps, and these shepards went as far as the region of Puglia to rent land so that their heards could have what to eat during winter, and by custum’s document show that Sassano was the largest leader buyer of salt, that was necessary so as the forage wouldn’t go bad. In the 1600’s Sassano aside misery and poverty of it’s inhabitants had to face the pestlilence that swept throught out Italy and Europe, that decimated the popolation of the entire Diano Valley. In all this happening the Church highly influenced the popoluation of the Valley and Sassano, if in the 1400’s the town main church and all documents that were kept in it were destroyed by a tremendous fire, with the shamefull lost of all archive that cuold further explain the period between the 1300’s and the 1600’s. In the 1607, the new mother church was completelly edificated as it’s written on the lintel of the main entrance, the Church is dedicated to St.John the evangelist although the Saint protector of sassano Is St. John the Baptist, and again, stories narrates that those who more heavly contributed to the rebuild if the new mother church were the shepards, in fact as the story goes that one of these shephaerd offered to rebuilt the churh with the only earnings of it’s activity of cheesemaker, of course this is only a legend. After the fire that destroyed the mother church a growing number of chapels were build in Sassano after the 1400’s these chapels are documentated during the various visits that the Bishops of the time made in Sassano. The first Chapel that we know of is the Chapel of Madonna del Loreto, bilded by the Femminella family, although not documented it’s possible that the very first chapel build is the one in honor of St. Vito on the border line between Sassano and Monte San Giacomo. Afterwords there were build the Chapels of SS.Annunziata, Madonna delle Grazie in the 1600’s, St.Michael, St. Rocco and Madonna del Carmine in the 1700’s, all of these Chapels are so called oitside the walls, because they are all situated in the outskirts of the urban center of what is Sassano. By looking at the chapel and their geographical position in respect to the town thy seem to be disposed in a sort of fortification from all sides or cardinal points, this is so as to the people beilieved that this position of the chapels would save the town and it’s inghabitants from bad luck and pestilence, in fact an old leggend narrates that the town of sassano could never be afflicted by any form wreckness and pestilence and natural catastrophies because these chapels would protect it. Other events that characterized the history of Sassano is in the 1800’s first whit brigantage and afterords with immigration. Among the characters that as brigants have captured the fantaies of the people of the time in Sassano was Salvatore Brigante, a Robin Hood type, he stood for justice and protecting those people who lived in misery and poverty and amarginated from society. Immigration started at first toward Brazil and Argentine, afterwords toward the United States of America. It’s important to establish that the reasonm why people emigrated was for the widespread misery that was widespread in the region during that time, entire families emigrated so as if we take a look at the town anagraphic archive it appears clear that surnames once popular in Sassano have now totally disapeared. Few were the political events that influenced the life of Sassano, and although this aspect of life still needs further studying by historians, is reported between the years 1859-1860 the founding of a secret society. Historians have accertained that this secret society was the first example of a syndacte or of a union labor. The goals of this society was: to upgrade the quality of life, more human working conditions and better pay, the society had a statute, and it’s members had to swear loyalty to it, it was discovered at first by the local police station who notified the Secretary of the police in Naples, and in the trial that fallowed it was defined as an eversive comunist association, and if it’s members wheren’t harsly punished was because in the Reign of Naples in the same time Giusepe Garibaldi entered in Naples to unify Italy (1861). For the later part of the 1800’s and early 1900’s there aren’t any fact worth of mentioning, the old noble families of Vecchiorossi, Sabini, De Benedictis disappeard and a new class of landlords slowly took their place. We can not, however forgett about those people of Sassano who have died in the two World Wars, few of them were recognized with silver medals for their eroic deeds.
More San Cono
San Cono
St. Cono was born in Teggiano in southern Italy in the 1100s. He became a Benedictine monk and went on to perform numerous miracles. His remains were later embedded in a statue in the church of Santa Maria Maggiore. Many ancestors of Teggiano, Sassano, and the Vallo di Diano region have adapted San Cono as their patron saint.
The history and the traditions that have been handed down know little of the parents; the father of Cono probably belonged to the Indelli (or Mannelli or De Indella) family and Cono's mother's name was Igniva. Since they were sterile, and of advanced age, they had not been blessed with the joy of a child. But Igniva and her husband had, according to the tradition, a vision of a light cone. When they consulted their vision with a priest, he said to them that it was a divine signal, announcing the conception to them of their longed son. The same priest proposed the name of CONO, in reference to the luminous cone of the dream.
Cono's infancy passed in full with a familiar atmosphere of attentions and religious spirit of the city traditions of Teggiano. In fact, the religious experiences began to manifest its influence on the young Cono that he began to attend the church of the Celestini Fathers, with the one purpose to remain in the world for consecrating service of God.
Although Cono was diligent with his studies and prayers at the convent, Cono's parents were against him staying there. In order to avoid of being removed from the convent Cono hid in a furnace that was used by the monks to prepare for the baking of the bread.
The fact that the flames of the furnace did not injure Cono was taken as a sign of divine intervention, and it was decided that Cono should continue his studies at the church.
At 18 years of age, on the evening of June 2, an unexpected light in the refectory of Cadossa announced the call to God. In the same night, Cono's mortal life stopped.
The Miracles of Saint Cono.
It took official miracles for Cono to be declared a Saint by the Catholic Church .
His first miracle was, being young, that being in the convent, without knowing it to his parents and when being these looking for to him, Cono hid within the furnace of the bakery with the firewood and ignition to avoid to be found and recognized.
When Cono was found in the furnace and he did not have any injuries, it was confirmed in the eyes of Cono's parents that the religious vocation of Cono was divine acceptance. From that moment onward, Cono lived permanently in the convent.
The second miracle makes reference to the fact that two neighboring towns disputed the possession of Cono's mortal remains. The dispute was resolved arranging his corpse in a cart with two oxen, leaving it at fork in the road between roads that led to Padula and Teggiano. Without any human intervention, the oxen immediately led the cart without stopping to the entrance of the Church of Teggiano where the body was buried on September 27, 1261).
The third miracle happened during a battle in which Teggiano was intensely bombed. When the population took refuge in the Church where Cono was buried, who was still was not official Saint, the local people of Teggiano implored protection from Cono. At certain moment a gun firing hit the temple and then the bell began to toll spontaneously, the tubes did not work anymore and the sky was darkened to night on the field of the attackers, who retired terrified.
The fourth miracle occurred during an earthquake that destroyed the town. The earthquake cracked the cupola of the temple, but avoided destroying the tomb of Cono.
This is the official history of the Catholic Church on which the Church considers a sanctity model, and to adjudge the title to Cono of Saint, since Cono has the necessary miracles, and understanding that a miracle, investigated for years by a special commission, cannot be explained by the logic or natural facts, but only by the expression of intervention of the supernatural or divine powers.
Finally on April 27, 1871 the Catholic Church declared Cono a Saint.
The history and the traditions that have been handed down know little of the parents; the father of Cono probably belonged to the Indelli (or Mannelli or De Indella) family and Cono's mother's name was Igniva. Since they were sterile, and of advanced age, they had not been blessed with the joy of a child. But Igniva and her husband had, according to the tradition, a vision of a light cone. When they consulted their vision with a priest, he said to them that it was a divine signal, announcing the conception to them of their longed son. The same priest proposed the name of CONO, in reference to the luminous cone of the dream.
Cono's infancy passed in full with a familiar atmosphere of attentions and religious spirit of the city traditions of Teggiano. In fact, the religious experiences began to manifest its influence on the young Cono that he began to attend the church of the Celestini Fathers, with the one purpose to remain in the world for consecrating service of God.
Although Cono was diligent with his studies and prayers at the convent, Cono's parents were against him staying there. In order to avoid of being removed from the convent Cono hid in a furnace that was used by the monks to prepare for the baking of the bread.
The fact that the flames of the furnace did not injure Cono was taken as a sign of divine intervention, and it was decided that Cono should continue his studies at the church.
At 18 years of age, on the evening of June 2, an unexpected light in the refectory of Cadossa announced the call to God. In the same night, Cono's mortal life stopped.
The Miracles of Saint Cono.
It took official miracles for Cono to be declared a Saint by the Catholic Church .
His first miracle was, being young, that being in the convent, without knowing it to his parents and when being these looking for to him, Cono hid within the furnace of the bakery with the firewood and ignition to avoid to be found and recognized.
When Cono was found in the furnace and he did not have any injuries, it was confirmed in the eyes of Cono's parents that the religious vocation of Cono was divine acceptance. From that moment onward, Cono lived permanently in the convent.
The second miracle makes reference to the fact that two neighboring towns disputed the possession of Cono's mortal remains. The dispute was resolved arranging his corpse in a cart with two oxen, leaving it at fork in the road between roads that led to Padula and Teggiano. Without any human intervention, the oxen immediately led the cart without stopping to the entrance of the Church of Teggiano where the body was buried on September 27, 1261).
The third miracle happened during a battle in which Teggiano was intensely bombed. When the population took refuge in the Church where Cono was buried, who was still was not official Saint, the local people of Teggiano implored protection from Cono. At certain moment a gun firing hit the temple and then the bell began to toll spontaneously, the tubes did not work anymore and the sky was darkened to night on the field of the attackers, who retired terrified.
The fourth miracle occurred during an earthquake that destroyed the town. The earthquake cracked the cupola of the temple, but avoided destroying the tomb of Cono.
This is the official history of the Catholic Church on which the Church considers a sanctity model, and to adjudge the title to Cono of Saint, since Cono has the necessary miracles, and understanding that a miracle, investigated for years by a special commission, cannot be explained by the logic or natural facts, but only by the expression of intervention of the supernatural or divine powers.
Finally on April 27, 1871 the Catholic Church declared Cono a Saint.
Festivals
On the first Sunday in June, residents of Teggiano go to the town's cathedral and gather up the remains of their patron saint, San Cono, and escort them in procession around town. A stream of lambs and calves are herded along too, and bringing up the rear are a flock of young virgins, both male and female, wearing complex waxen. Festivals for San Cono are held throughout the world at different times of the year, including Brooklyn, New York, Buenos Aries, Argentina, Montreal, Uruguay, Canada, and in Venezuela. Dates celebrated include Sundays in June, which marks the patron festivity and the death of Cono, and September 27, which celebrates the transition of the remains of San Cono from Cadossa to Teggiano, the second Sunday in August, which remembers the pilgrimage to S. Maria di Cadossa and December 17th, which remembers the escaped danger from the earthquake of 1857.
On the first Sunday in June, residents of Teggiano go to the town's cathedral and gather up the remains of their patron saint, San Cono, and escort them in procession around town. A stream of lambs and calves are herded along too, and bringing up the rear are a flock of young virgins, both male and female, wearing complex waxen. Festivals for San Cono are held throughout the world at different times of the year, including Brooklyn, New York, Buenos Aries, Argentina, Montreal, Uruguay, Canada, and in Venezuela. Dates celebrated include Sundays in June, which marks the patron festivity and the death of Cono, and September 27, which celebrates the transition of the remains of San Cono from Cadossa to Teggiano, the second Sunday in August, which remembers the pilgrimage to S. Maria di Cadossa and December 17th, which remembers the escaped danger from the earthquake of 1857.
Here is a letter St. Cono American Society that I received in 2001 talking about some of the traditions and festivals in Brooklyn.
Sources: Devoción a SAN CONO, Da Wikipedia, Cono da Teggiano, TV Oggi and Diocesi di Teggiano-Policastro
Sources: Devoción a SAN CONO, Da Wikipedia, Cono da Teggiano, TV Oggi and Diocesi di Teggiano-Policastro
Sunday, January 18, 2009
Manuel de Lisa
Manuel de Lisa was Spanish born, but most of his speech and writing were in French. Nearly all of his documents which the writer has examined are in the French language. Lisa had the great advantage of a bold spirit, a shrewd, trained mind, and a preliminary experience with the Indians which equipped him better than any other man for the position of first white Nebraska promoter. He came up the Missouri River in 1807 and built the first Fort Lisa that year, in the Yellowstone River region. In 1812 he built his second Fort Lisa, about ten miles north of the present Omaha post office, where a sharp rocky point juts from the Nebraska shore into the current of the Missouri River. For thirteen years Manuel Lisa was the leading man of the Nebraska [p.183] region. He traveled over twenty-five thousand miles and spent three solid years upon the Missouri River. He was the first white farmer in Nebraska. He had a hundred men in his employment and around each of his trading posts he had a small farm with cabins for his helpers. In these posts he had hundreds of horses, cattle, hogs, and fowls. He brought to Nebraska the seed of the great squash, the lima bean, the potato, and the turnip and gave them to the Indian tribes.
Lisa had a white wife in St. Louis and married in Nebraska an Omaha Indian girl, named Mitain. This procedure was very common with the fur traders. Many had an Indian wife in each tribe where they traded. The Indian wife bore Lisa a boy and a girl. Both of these children were educated at St. Louis. The boy died in early youth. The writer met in 1908 the children of the girl, who had married a white man at St. Louis and left a numerous family. Lisa's first white wife died and he married a second white wife, August 5, 1818, Mary Hempstead Keeney. This second white wife came with Lisa to Nebraska and was probably the first white woman on Nebraska soil. Lisa rendered great service to the United States by holding the Missouri River Indians at peace with our country during the war of 1812. He died August 12, 1820, and his grave in the Catholic cemetery at St. Louis is marked by a tall monument.
Nebraska: the Land and the People: Volume 1 [p.182] VIII NEBRASKA FROM THE LEWIS & CLARK EXPEDITION, 1804 TO THE ESTABLISHMENT OF FORT ATKINSON, 1820.
Here is the wikipedia article on Manual Lisa.
The book Manuel Lisa: With Hitherto Unpublished Material by Walter Bond Douglas can be found here.
The Southern Question
Here is a paper I submitted for a graduate business class at NYU in 1998. I wrote a paper on the economic disparities between the Northern and Southern Italy, or "the Southern Question", as Italian politicians refer to the situation. Recently, Italy was accepted into the European Union (EU), based on stringent economic requirements. Our DeLisa ancestors from Sassano are from the mezzogiorno region of Southern Italy. Below is an excerpt from the paper.
The Mezzogiorno region of Southern Italy, is comprised of modern Italian regions of Abruzzi, Campania, Molise, Puglia, Basilicata, Calabria, and the islands of Sicily and Sardinia. The term Mezzogiorno, means midday in Italian, and refers to the strength of the midday sun in Southern Italy. The Appenine mountain system is a pervasive feature throughout Southern Italy, as steep slopes and poor or eroded topsoil render about half of the land un-tillable; nevertheless, agriculture employs most of the workforce and is the mainstay of the generally underdeveloped economy. The chief crops are grains, fruits, olives, grapes, and vegetables. Two of the larger industrial centers are the port cities of Bari, with chemical and petrochemical plants, and Naples, with manufactures of textiles, iron, steel, machinery, and automobiles. Illiteracy in the Mezzogiorno is significantly higher than the national average.[1]
After the emancipation of Southern Italy in 1860 by Garibaldi's forces, feudal traditions persisted as the peasants (or contadini)[2] were still tied to large estates. The Mezzogiorno remained an underdeveloped area for the next 90 years as the Italian government focused on the prosperous north. Consequently, many Italians left their homeland for the United States, and by 1927, nine millions Italians, mostly from the south, had emigrated[3]. Large-scale land reforms were not instituted until 1946, and in 1950, the Cassa per il Mezzogiorno (Fund for the South) was set up by the Italian government to stimulate social and economic development in the Mezzogiorno.
North versus South
The existence of two Italys -- one a beautiful sunny country where time does not matter and locals chat over a plate of pasta in run-down but spectacular surroundings, the other a foggy, work-driven, wealthy consumer society -- has long been a national joke and a sore point on both sides of the divide.[4]
Northern and Southern Italians have been divided since the unification of Italy in 1870. “Only by foreign conquest have they ever been united,” the Neapolitan historian Luigi Blanch wrote of the Italians in 1850. “Leave them to themselves, and they split into fragments.”[5] Many Italians would prefer the fragments as for years the north has accused the south of living a parasitical and semi-feudal existence, using the re-distributive powers of the Italian state to sponge off the profits of northern industry. The south has traditionally accused the north of exploiting its raw materials and its migrant labor force, which maintains it in a state of captive dependency.[6]
Further examples of this division are evident through out Italy's relative short history. At the turn of the century, United States Immigration Officers were instructed to fill out alien shipping manifests by classifying Northern and Southern Italians as different races of people.[7] During World War II, the Italian army put northerners and southerners in separate units. Sicilians resented the polentoni, polenta-eaters of Milan, who despised anyone born south of Florence.[8] In the 1950s government studies described almost half of Sicily's 4.5 million people as destitute or semi-destitute.[9] Since the late 1950s, however, there has been a concerted effort to bring the backward south to a par with the richer north, Southerners' lives have improved beyond recognition as the mezzogiorno is no longer plagued by malaria, malnutrition and illiteracy.[10]
Even during the last five years, there was a profound secessionist movement led by Umberto Bossi's Northern League. Bossi wanted to make Northen Italy into a separate country--Padania, named for the Po river valley.[11] Although the movement eventually failed, it did underscore the some of the major disparities between the Northern and Southern Italy economies.
Now, many say, the divide between north and south - the curse of Italian unity since the nation was formed in 1870 - has never been greater.[12] The economic gaps in productivity and employment between the rich industrialized north and the poor, more agrarian south has widened in recent years.
In fact, there exists a parallel with the dual Italian economies of today with the United States in the mid-nineteenth century. Both had strong manufacturing centers in the north, and both had agricultural centers in the South. Italy's contadini work the land of the landowner much as the American slave had years earlier.
Failed Efforts in Southern Italy
After World War II, in an attempt to develop the Mezzogiorno, the Italian government sent trillions of lire southward for ambitious public works projects.[13] Known as the Cassa per il Mezzogiorno, the Italian government attempted to stimulate social and economic development in the Mezzogiorno. Benefits included a 10 year exemption from corporate income tax; a 10 year exemption from local income tax; preferential treatment on VAT; financing concessions; capital contributions; relief from the employer portion of social security taxes; and a reduction in selected tariffs.[14] But instead of spurring development, the Cassa per il Mezzogiorno, funds succeeded best at spawning more corruption and mismanagement.[15]
Calabria, Campania and Sicily became building sites for industrial and infrastructural follies, or "cathedrals in the desert", the only purpose of which was to line the pockets of pseudo-entrepreneurs and common-or-garden mafiosi. Roads appeared linking nothing with nothing; the 182km Palermo-Messina motorway took more than 20 years to come near to completion and then was terminated with less than 50 kilometres to go, its final viaduct half-finished. An enormous chemical plant was built at Porto Empedocle near Agrigento and was never used. An athletics stadium was built in Caltanisetta on ground so vulnerable to waterlogging that it became unusable. A hospital in Catania costing 40 billion lire was never opened. A one billion lire open-air Olympic swimming pool in Sardinia's Nuoro, built high up a steep hill and practically inaccessible, proved to be at the constant mercy of winds so strong that it was soon closed.[16] The huge Gioia Tauro harbor on Calabria' s west coast remains half completed. State-bred white elephants, such as the Bagnoli steel monster that ruined an enchanting gulf on the north side of Naples, have been gigantic flops[17].
Entry into the European Union
The Maastricht Treaty of 1993 established requirements for the European Union. A primary objective of the treaty is to achieve economic and social cohesion amongst the Member States.[18]. In order to achieve social and economic cohesion, the European Union as a whole must show solidarity towards its poorest countries, regions and population groups with a view mainly to ensure a fair distribution of the expected benefits of European unification. The EU desires to speed up economic and social development in the less-prosperous countries so that they can play a full part in economic and monetary union and accept the discipline involved.[19] The EU has continued to provide funds to the mezzogiorno region with mixed results.
Cultural Issues: Extortion and the influence of the Mafia:
The Mafia (along with similar criminal organizations, such as the Camorra in Naples) remains a huge problem for the south. Even in areas where the influence of organised crime has been greatly reduced, the image of Mafia violence continues to worry outsiders.[20]
There were nearly 2,000 official complaints of extortion south of Rome in 1997. Those who went to the police were merely a brave but tiny minority. Almost 1,000 shops and businesses were torched as a result of their owners failing to meet Mafia obligations and pay il bizzo, as the Mafia cut is locally known[21]. The number of anti-racket organizations across the south rose to a record 42, indicating the extent of the problem rather than the imminence of a solution.[22]
A recent study found that 90 per cent of northern Italian entrepreneurs stayed away from the south because of fears of criminality, corruption and extortion. The mayor of Manfredonia found that out when he went to lobby in Treviso. "We all know the score," one businessman said, to tumultuous applause. "When big money arrives in a town like yours, the bandits are soon round looking for their cut."[23]
Results:
Decades of experiment in the mezzogiorno suggest that as Europe becomes a single large economy, convergence between rich and poor regions will neither happen automatically nor be easily brought about by government policy.[24] Despite all of the incentive packages and the economic aid for the Mezzogiorno, the gap between Italy's rich north and deprived south continues to widen, according to statistics published by Svimez.[25]
The industrial projects have been especially damaging. The south is dotted with great petrochemical works, a half-finished harbour, bits of unfinished highways with cloverleaf interchanges that go nowhere, hospitals that never opened, factories that never started hiring and other ``cathedrals in the desert''. Many investments were in capital-intensive industries quite unsuited to a labor-rich agricultural economy.
The Mezzogiorno region still remains undeniably beautiful. Climate, landscape and food are all delectable, many of the people charming. Crime in the south, not to mention the Mafia, still flourishes. Traffic in Naples and Palermo varies between chaotic and lunatic. Many hospitals are third-world. Public transport is still primarily primitive. The train from Sardinia's capital, Cagliari, to its second town, Sassari, takes six hours to cover the 220km (137 miles).[26]
Unfortunately, there are also modern ruins in the South of Italy. In Palermo, the Teatro Massimo, built in 1895 and one of the country's finest theaters, has been closed for renovations and bureaucratic bungling for more than two decades. "I have a son who's 23 and for him the Teatro Massimo is nothing but a mirage," complains editor Elvira Sellerio. The theater has come to symbolize the tragedy of Sicily and the rest of southern Italy, with such remarkable beauty and potential completely going to waste.[27]
1 “Mezzogiono” The Columbia Encyclopedia, Fifth Edition. Columbia University Press, 1993
2 Contadini is a term used in Southern Italy for a farmer.
3 Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[4] Sullivan, Ruth, “Bleak tale of the two Italys.”, The European, 01-09-1997, pp 19(1).
[5] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[6] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[7] D’Elisa Family Papers, List of Manifest of Alien Passengers for the Immigration Officer at the Port of Arrival, S.S. Main sailing from Bremen Germany to the Port of New York, 1903
[8] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[9] Ibid.
[10] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[11] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[12] Bohlen, Celestine “Southern province still a world apart from much of Italy.”, The Dallas Morning
News, 11-16-1996, pp 43A.
[13] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[14] The Embassy of Italy in Washington, D.C. http://www.italyemb.org/index.html
[15] Bohlen, Celestine “Southern province still a world apart from much of Italy.”, The Dallas Morning
News, 11-16-1996, pp 43A
[16] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[17] Author not available, “Costa del Mezzogiorno: Italy.” Vol. 340, The Economist, 07-20-1996, pp 46(1).
[18] Member States include:
[19] EU Website, Grants and Loans from the Euorpean Union, Ecomonic and social cohesion of the European Union, http://europa.eu.int/comm/sg/aides/en/p1intros1.htm#fn5
[20] Author not available, Not as bad as it was, but plenty left to do: Southern promise. Vol. 345, The Economist, 11-08-1997.
[21] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[22] Ibid
[23] Ibid
[24] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[25] Sullivan, Ruth, “Bleak tale of the two Italys.”, The European, 01-09-1997, pp 19(1)
[26] Author not available, “Costa del Mezzogiorno: Italy.” Vol. 340, The Economist, 07-20-1996, pp 46(1).
[27] Burke, G., Italy/Special Report: Crime And Punishment The Mafia's Reign Of Terror Combinedwith Decades Of Debilitating Political Patronage Have Left The Sicilian Economy In A Hole. , Time
International, 04-21-1997, pp 28+.
The Mezzogiorno region of Southern Italy, is comprised of modern Italian regions of Abruzzi, Campania, Molise, Puglia, Basilicata, Calabria, and the islands of Sicily and Sardinia. The term Mezzogiorno, means midday in Italian, and refers to the strength of the midday sun in Southern Italy. The Appenine mountain system is a pervasive feature throughout Southern Italy, as steep slopes and poor or eroded topsoil render about half of the land un-tillable; nevertheless, agriculture employs most of the workforce and is the mainstay of the generally underdeveloped economy. The chief crops are grains, fruits, olives, grapes, and vegetables. Two of the larger industrial centers are the port cities of Bari, with chemical and petrochemical plants, and Naples, with manufactures of textiles, iron, steel, machinery, and automobiles. Illiteracy in the Mezzogiorno is significantly higher than the national average.[1]
After the emancipation of Southern Italy in 1860 by Garibaldi's forces, feudal traditions persisted as the peasants (or contadini)[2] were still tied to large estates. The Mezzogiorno remained an underdeveloped area for the next 90 years as the Italian government focused on the prosperous north. Consequently, many Italians left their homeland for the United States, and by 1927, nine millions Italians, mostly from the south, had emigrated[3]. Large-scale land reforms were not instituted until 1946, and in 1950, the Cassa per il Mezzogiorno (Fund for the South) was set up by the Italian government to stimulate social and economic development in the Mezzogiorno.
North versus South
The existence of two Italys -- one a beautiful sunny country where time does not matter and locals chat over a plate of pasta in run-down but spectacular surroundings, the other a foggy, work-driven, wealthy consumer society -- has long been a national joke and a sore point on both sides of the divide.[4]
Northern and Southern Italians have been divided since the unification of Italy in 1870. “Only by foreign conquest have they ever been united,” the Neapolitan historian Luigi Blanch wrote of the Italians in 1850. “Leave them to themselves, and they split into fragments.”[5] Many Italians would prefer the fragments as for years the north has accused the south of living a parasitical and semi-feudal existence, using the re-distributive powers of the Italian state to sponge off the profits of northern industry. The south has traditionally accused the north of exploiting its raw materials and its migrant labor force, which maintains it in a state of captive dependency.[6]
Further examples of this division are evident through out Italy's relative short history. At the turn of the century, United States Immigration Officers were instructed to fill out alien shipping manifests by classifying Northern and Southern Italians as different races of people.[7] During World War II, the Italian army put northerners and southerners in separate units. Sicilians resented the polentoni, polenta-eaters of Milan, who despised anyone born south of Florence.[8] In the 1950s government studies described almost half of Sicily's 4.5 million people as destitute or semi-destitute.[9] Since the late 1950s, however, there has been a concerted effort to bring the backward south to a par with the richer north, Southerners' lives have improved beyond recognition as the mezzogiorno is no longer plagued by malaria, malnutrition and illiteracy.[10]
Even during the last five years, there was a profound secessionist movement led by Umberto Bossi's Northern League. Bossi wanted to make Northen Italy into a separate country--Padania, named for the Po river valley.[11] Although the movement eventually failed, it did underscore the some of the major disparities between the Northern and Southern Italy economies.
Now, many say, the divide between north and south - the curse of Italian unity since the nation was formed in 1870 - has never been greater.[12] The economic gaps in productivity and employment between the rich industrialized north and the poor, more agrarian south has widened in recent years.
In fact, there exists a parallel with the dual Italian economies of today with the United States in the mid-nineteenth century. Both had strong manufacturing centers in the north, and both had agricultural centers in the South. Italy's contadini work the land of the landowner much as the American slave had years earlier.
Failed Efforts in Southern Italy
After World War II, in an attempt to develop the Mezzogiorno, the Italian government sent trillions of lire southward for ambitious public works projects.[13] Known as the Cassa per il Mezzogiorno, the Italian government attempted to stimulate social and economic development in the Mezzogiorno. Benefits included a 10 year exemption from corporate income tax; a 10 year exemption from local income tax; preferential treatment on VAT; financing concessions; capital contributions; relief from the employer portion of social security taxes; and a reduction in selected tariffs.[14] But instead of spurring development, the Cassa per il Mezzogiorno, funds succeeded best at spawning more corruption and mismanagement.[15]
Calabria, Campania and Sicily became building sites for industrial and infrastructural follies, or "cathedrals in the desert", the only purpose of which was to line the pockets of pseudo-entrepreneurs and common-or-garden mafiosi. Roads appeared linking nothing with nothing; the 182km Palermo-Messina motorway took more than 20 years to come near to completion and then was terminated with less than 50 kilometres to go, its final viaduct half-finished. An enormous chemical plant was built at Porto Empedocle near Agrigento and was never used. An athletics stadium was built in Caltanisetta on ground so vulnerable to waterlogging that it became unusable. A hospital in Catania costing 40 billion lire was never opened. A one billion lire open-air Olympic swimming pool in Sardinia's Nuoro, built high up a steep hill and practically inaccessible, proved to be at the constant mercy of winds so strong that it was soon closed.[16] The huge Gioia Tauro harbor on Calabria' s west coast remains half completed. State-bred white elephants, such as the Bagnoli steel monster that ruined an enchanting gulf on the north side of Naples, have been gigantic flops[17].
Entry into the European Union
The Maastricht Treaty of 1993 established requirements for the European Union. A primary objective of the treaty is to achieve economic and social cohesion amongst the Member States.[18]. In order to achieve social and economic cohesion, the European Union as a whole must show solidarity towards its poorest countries, regions and population groups with a view mainly to ensure a fair distribution of the expected benefits of European unification. The EU desires to speed up economic and social development in the less-prosperous countries so that they can play a full part in economic and monetary union and accept the discipline involved.[19] The EU has continued to provide funds to the mezzogiorno region with mixed results.
Cultural Issues: Extortion and the influence of the Mafia:
The Mafia (along with similar criminal organizations, such as the Camorra in Naples) remains a huge problem for the south. Even in areas where the influence of organised crime has been greatly reduced, the image of Mafia violence continues to worry outsiders.[20]
There were nearly 2,000 official complaints of extortion south of Rome in 1997. Those who went to the police were merely a brave but tiny minority. Almost 1,000 shops and businesses were torched as a result of their owners failing to meet Mafia obligations and pay il bizzo, as the Mafia cut is locally known[21]. The number of anti-racket organizations across the south rose to a record 42, indicating the extent of the problem rather than the imminence of a solution.[22]
A recent study found that 90 per cent of northern Italian entrepreneurs stayed away from the south because of fears of criminality, corruption and extortion. The mayor of Manfredonia found that out when he went to lobby in Treviso. "We all know the score," one businessman said, to tumultuous applause. "When big money arrives in a town like yours, the bandits are soon round looking for their cut."[23]
Results:
Decades of experiment in the mezzogiorno suggest that as Europe becomes a single large economy, convergence between rich and poor regions will neither happen automatically nor be easily brought about by government policy.[24] Despite all of the incentive packages and the economic aid for the Mezzogiorno, the gap between Italy's rich north and deprived south continues to widen, according to statistics published by Svimez.[25]
The industrial projects have been especially damaging. The south is dotted with great petrochemical works, a half-finished harbour, bits of unfinished highways with cloverleaf interchanges that go nowhere, hospitals that never opened, factories that never started hiring and other ``cathedrals in the desert''. Many investments were in capital-intensive industries quite unsuited to a labor-rich agricultural economy.
The Mezzogiorno region still remains undeniably beautiful. Climate, landscape and food are all delectable, many of the people charming. Crime in the south, not to mention the Mafia, still flourishes. Traffic in Naples and Palermo varies between chaotic and lunatic. Many hospitals are third-world. Public transport is still primarily primitive. The train from Sardinia's capital, Cagliari, to its second town, Sassari, takes six hours to cover the 220km (137 miles).[26]
Unfortunately, there are also modern ruins in the South of Italy. In Palermo, the Teatro Massimo, built in 1895 and one of the country's finest theaters, has been closed for renovations and bureaucratic bungling for more than two decades. "I have a son who's 23 and for him the Teatro Massimo is nothing but a mirage," complains editor Elvira Sellerio. The theater has come to symbolize the tragedy of Sicily and the rest of southern Italy, with such remarkable beauty and potential completely going to waste.[27]
1 “Mezzogiono” The Columbia Encyclopedia, Fifth Edition. Columbia University Press, 1993
2 Contadini is a term used in Southern Italy for a farmer.
3 Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[4] Sullivan, Ruth, “Bleak tale of the two Italys.”, The European, 01-09-1997, pp 19(1).
[5] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[6] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[7] D’Elisa Family Papers, List of Manifest of Alien Passengers for the Immigration Officer at the Port of Arrival, S.S. Main sailing from Bremen Germany to the Port of New York, 1903
[8] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[9] Ibid.
[10] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[11] Glass, C., “If Italy splits, only the Pope loses.” Vol. 125, New Statesman (1996), 06-14-1996, pp 31(2)
[12] Bohlen, Celestine “Southern province still a world apart from much of Italy.”, The Dallas Morning
News, 11-16-1996, pp 43A.
[13] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[14] The Embassy of Italy in Washington, D.C. http://www.italyemb.org/index.html
[15] Bohlen, Celestine “Southern province still a world apart from much of Italy.”, The Dallas Morning
News, 11-16-1996, pp 43A
[16] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[17] Author not available, “Costa del Mezzogiorno: Italy.” Vol. 340, The Economist, 07-20-1996, pp 46(1).
[18] Member States include:
[19] EU Website, Grants and Loans from the Euorpean Union, Ecomonic and social cohesion of the European Union, http://europa.eu.int/comm/sg/aides/en/p1intros1.htm#fn5
[20] Author not available, Not as bad as it was, but plenty left to do: Southern promise. Vol. 345, The Economist, 11-08-1997.
[21] Coman, J.; Endean, C., “Mezzogiorno loses its way in Euroland.” The European, 07-20-1998, pp 8(5).
[22] Ibid
[23] Ibid
[24] Author not available, Italy's economy: Dual market. Vol. 343, The Economist, 05-31-1997.
[25] Sullivan, Ruth, “Bleak tale of the two Italys.”, The European, 01-09-1997, pp 19(1)
[26] Author not available, “Costa del Mezzogiorno: Italy.” Vol. 340, The Economist, 07-20-1996, pp 46(1).
[27] Burke, G., Italy/Special Report: Crime And Punishment The Mafia's Reign Of Terror Combinedwith Decades Of Debilitating Political Patronage Have Left The Sicilian Economy In A Hole. , Time
International, 04-21-1997, pp 28+.
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