Gilead, Matterdale and Montelepre

I've never visited any of them, though probably been within 10 miles of the last two. All are places richly evoked in fact and fiction. Gilead, as anyone already hopelessly in love as I am with the poetic, pithy prose of Marilynne Robinson will know, doesn't exist but is modelled on Tabor in Iowa. It seemed too much to hope that there would be a third angle on the events described from the perspective of Rev John Ames in Gilead and mostly - though not in the first person - through the eyes of Glory Boughton in the even richer Home. But here it is, the breathtakingly bitter-sweet narrative of the woman called Lila, from the wanderings of her youth with the woman who kept her from starvation in the Great Depression to the unlikely love of the old pastor which, as far as her natural pessimism and wariness of other humans permit her, Lila reciprocates.

In a way it's a 'prequel' - horrid but useful word - because it predates the events of the first and second books. You can read them in any order and they'll be just as rewarding in different ways - indeed, having finished Lila I now feel inclined to return to Gilead and Home. These are books for life, or rather for revisiting at different stages in one's existence, like Tolstoy's War and Peace, Cervantes' Don Quixote or Lampedusa's The Leopard (I cite these because I've viewed them differently over 20 or 30 years).

The beauty of the very genuine marriage that is the heart of the book is how Ames questions aspects of religion he has taken for granted, and how a guarded Lila gropes her way towards finding names and words for the big issues of life, things for which she never had the time or the need when she was simply trying to keep alive.

He writes to her: 'You must have thought I say the things I do out of habit and custom, rather than from experience and reflection. I admit there is some truth in this. It is inevitable, I suppose'. She's trying to make sense of the one thing she's known, existence, which she's only learned to name through listening to Ames' sermons:

Poor was nothing, tired and hungry were nothing. But people only trying to get by, and no respect for them at all, even the wind soiling them. No matter how proud and hard they were, the wind making their faces run with tears. That was existence, and why didn't it roar and wrench itself apart like the storm it must be, if so much of existence is all that bitterness and fear?

Later, there's the kind of distillation which makes Shakespeare great (I think time and again of Parolles' 'Simply the thing I am shall make me live'). Their child has been born; Ames says 'it's all a prayer'. She says 'The best things that happen I'd never have thought to pray for. In a million years. The worst things just come like the weather. You do what you can'. Just beautiful in its simplicity.

James Rebanks' simplicity in The Shepherd's Life is often distilled poetry - literally, he tells us. But as the most practical of Lake District farmers with a parallel career outside that world, a rare voice from the inside, he's not inclined to sentimentalise the landscape. And as a scholar who came late to Oxford after flunking exams and messing about at school, he's come to value the things he used to laugh at, like the best of Wordsworth's poetry. He sees all that beauty, but he's part of it. And this shepherd's life is very, very complex.

The descriptions of breeding, rearing, knowing your flock make you wonder how he does it - and, of course, the answer is, by sheer hard work, instinct and by a collective experience that goes back generations. His father and grandfather play a major part in the narrative, but the tradition is much longer than that:

Our farming system is not about maximizing productivity, but producing what we can sustainably from the landscape.

It took traditional communities often thousands of years to learn by trial and error how to live and farm within the constraints of tough landscapes like ours. It would be foolish to forget these lessons or allow the knowledge to fall out of use. In a future without fossil fuels, and with a changing climate, we may need these things again.

Rebanks is now 'full of hope for the future', seeing young people coming to the old way of farming, changing and adapting and 'juggling it with more modern lives, but the heart of it will remain'. I hope so too.

Strange how 'tough landscapes' can sustain, or not, such different peoples. Was Sicily's ongoing human waste man-made or rooted in that island? Norman Lewis in The Honoured Society: The Sicilian Mafia Observed and Gavin Maxwell in God Protect Me From My Friends have different propositions that are not exactly answers. At the centre of Lewis's typically eloquent account, full of irony and savage indignation, and the subject of Maxwell's study is bandit Salvatore Giuliano, a son of Montelepre who, it's implied, had the capacity to be something better in different circumstances.

I feared Maxwell was going to romanticise him, but he has his own fierce take on how this half-educated peasant was, after all, a mass murderer, even if he tried to justify his behaviour as a kind of Robin Hood bound to a code of honour which turns out to be fatuous and destructive. The best context for such a mass of contradictions comes in Lewis's summing-up of the period between 1943 and 1964:

For centuries, and as a matter of coolly considered policy, the feudalists had kept back huge areas of Sicily from cultivation. They had developed a neatly effective system for suffocating the periodic outbursts of despair this policy engendered: the desperate spirit turned bandit was enlisted in emergency in the feudalists' private armies, employed like a prison camp trusty to quell the mutinies of his fellow sufferers, and then, the crisis past, coldly destroyed...Slowly they had fused with the Mafia - detached from the peasants it once protected - as the richest men of honour became landowners and the most astute of the feudalists joined the Honoured Society, The Mafia-feudalist combination had pulled the wool over the Allies' eyes in 1943, and the Allies had been tricked into assisting the Mafia's reanimation [because, believe it or not, Mussolini had pursued it close to the brink of extinction, or at least pushed it further underground]. Giuliano had been the puppet of the Mafia-feudalists, and their finger had been on the trigger of his machine-gun when he set off at Portella della Ginestra to teach the peasants what they must face when they dared to vote as free men [this terrible massacre has to be at the core of any book dealing with Giuliano]. The supporters of the feudal system had littered the streets and the waste places of Sicily with the corpses of their opponents, but the damage done by outright violence was nothing by comparison to the crushing of the Sicilian spirit and the anaesthetising of the Sicilian conscience in an artificially prolonged climate of illiteracy, ignorance and fear.

Both Maxwell and Lewis bring novelistic tension to the turning of Giuliano's right-hand man, the romantically handsome Gaspare Pisciotta, both before and after the leader's once-mysterious death. Pisciotta, in fact, is the protagonist of a parallel sweep of story interlocking with Giuliano's. I was captured by his character, too, and surprised to find the name 'Pisciotta' on the card of the nice man who drove us from Scopello to Palermo airport back in June.

Unless you hunt it out, the Mafia tradition in western Sicily needn't be part of any tourist's experience. The reality of life there must be much as Mary Taylor Simeti describes it with so much careful nuance in On Persephone's Island: A Sicilian Journal. Here's an American intellectual who has a right to talk about Sicily as both outsider and insider - the classic 'double consciousness' of Henry James - since she married a man from Alcamo and her children are natives of the island. And a year as she describes it in her multifarious journey weaves Mafia shocks into a narrative of farm and city life - a presence, and potentially fatal, but not the only one. I mention this because it's important, if you love Sicily as I do from superficial experience, to strike a balance between the narratives exclusively devoted to the Mafia and others focused too entirely on the traveller's constant amazement at the archaeological and historic riches such a culture constantly brings forth.

Monreale 1: mosaics

Dresden's baroque treasures are still glinting in my mind's eye, clamouring for the attention they'll eventually get, but Palermo and surroundings haven't been dislodged since our March visit. To whit, I've just finished reading  John Dickie's Cosa Nostra, which places the city unequivocally at the centre of 150 years' mafia hell recently brought to light. So much for the legend that what turns out to be a precisely rooted secret society, a kind of horrifying shadow state with murder as its main tenet, has been part of the Sicilian mentality for time immemorial.

Dickie - that rare bird*, a scholar capable of writing an impeccably researched book that reads like a series of high-level thrillers - mixes savage indignation with celebration of the heroic men and women who laid down their lives in the hope of a better future, among whom Borsellino and Falcone stand only as the most conspicuous because the most recent.

In every one of the western Sicilian territories there have always been these brave souls, including courageous priests to counter the corrupt ones. Don Gaetano Millunzi of Monreale is merely listed in one of Dickie's remember-this roll calls, but he helps redress the balance of mafioso skullduggery in that town so discrete from Palermo, and yet so inextricably linked with it.

Monreale's greatest glory was born of rivalry at the highest level. Building on the old establishment of a modest bishopric away from Arab-invaded Palermo before the Norman conquest of 1072, King William II created Monreale's supremacy in a power struggle with the English Bishop Walter of Palermo, his former teacher and would-be master.

Walter 'of the mill' (Offamilias) was still having Palermo's cathedral built when William quickly outstripped it with the duomo of a new monastery in his Monreale hunting grounds, finished by the time of the  young king's death in 1189. Without, it's far less remarkable than Palermo Cathedral. What make it one of the wonders of the world are both the mosaics - similar to those in the Cappella Palatina of WII's grandfather Roger II, but on a larger scale if less refined - and, above all, the no-two-the-same capitals on the 216 marble columns in the massive cloister. Since those truly are unique, they'll get an entry on their own in due course.

What stunned about the interior on our arrival at around 4pm was that the sun was blazing in through the west window, passing straight through the nave to ligh up the eastern apse with its colossal half-length figure of Christ.

Below the giant figure (13 metres across and seven metres high, if you want to know) are the Virgin and Child, flanked by saints and angels.

Just like the cycle in the Cappella Palatina, the Old Testament narrative in the nave runs first in one strip along the top of the south and north walls, from the seven days of creation to Noah receiving the command to build the ark, and then below in the same sequence, from the construction of the ark to Jacob wrestling with the angel. Thus close to the twin beginnings on the south wall,

a detail of Noah building the ark,

part of the north nave wall

and a segment with Adam, Eve, serpent, God and fig-leaf shame above, angel preventing Abraham's sacrifice of Isaac and Rebecca offering Isaac water below.

and that's only a fraction of the nave's riches; scenes from the New Testament up to Mary Magdalene's washing of Christ's feet similarly enrich the outer arcades. There's even the first known representation of St Thomas à Becket, murdered at the command of William II's father-in-law Henry II of England. The two side apses are mosaic-ed to the respective glories of Peter and Paul; here's one final glimpse of Christ from Peter's side.

But clearly I should have bought at the time a lavishly illustrated, reasonably scholarly volume on the mosaics I found in a bookshop in Palermo; I briefly tracked it down on the internet back home and lost it before I decided to splash out. Anyway, this marks the tenth of 12 'chapters' on the year's Sicilian experience and I am duty bound to see it all through eventually (unlike the Bach cantatas project which, some of you will have noticed, lapsed dismally as soon as we started spending Sundays away. Next year, I promise).

By the time we came to catch our bus back to Palermo, the whole of Monreale was out for a Saturday evening promenade, just like in any Italian town. It seemed so impossible to believe in a population cowed. Nor elsewhere - except, perhaps, for the smashed-up hotel in the Madonie mountains - did we catch a glimpse of mafia consequences. Only in a good way, perhaps, in the results springing from the numerous stickers applied by Addiopizzo, a Palermo organisation fierce in gathering together to refuse to pay the pizzo or mafia 'tax'/protection money. The text reads (if my translation is correct): 'an entire people which pays the pizzo is a people without dignity'.

Many shops now bravely sport the Addiopizzo insignia.

If you have anything to say, do leave a message of support on the website linked to above. And bear in mind the splendid couplet quoted in Dickie's superlative study, written about the lethal Don Calò of Villalba who 'rebirthed' the dormant Cosa Nostra at the end of the Second World War. It might just as well apply to Berlusconi, whose supposed connections with Italy's secret society may yet come to light: 'Cui avi dinari e amicizia, teni 'nculu la giustizia' - 'He who has friends and cash, can take justice up the ass'. Fortunately there's quite a movement in the new Italy, for all its seeming chaos and systematized corruption, which is trying to make sure that doesn't happen. Though it looks as if Berlusconi will never serve his prison sentences.

While I'm on my high-horse campaign to set the world to rights, finally, can I urge you to sign in solidarity with magnificent teenager Malala Yousafzai, about whom I hope I don't need to tell you, in her tireless fight for worldwide children's education? A woolly-liberal old friend of mine, when I sent the petition out to a select few, said 'but I don't know that we in the west should be interfering in other cultures'.

Goddamn it, does a girl have to be nearly killed for wanting the noblest thing in the world? Does one third of the world's married women have to suffer abuse within their relationships, as a recent survey pointed out? Such shame has nothing to do with a truly evolving Islam. Away with false scruples and parallel universes/centuries on the planet we share, please. And it's so easy to offer your name at the click of a button.

LATER: one big wrong in the world righted, 83 year old Edie Windsor and the late Thea Spyer vindicated. Susan Scheid broke it, to me at any rate, giving  the pith of the judge's summing-up before I could check the news. One extraordinary aspect I hadn't realiased was that Clinton introduced the iniquitous DOMA (Defence of Marriage Act - to which I would add, with no idea whether it's been written a thousand times already, there's dumb and then there's DOMA)  now quashed. But I'd rather celebrate with this picture history of a 'great American love story'. Now got to get the above DVD from Bless Bless Productions.

*no wordlink was consciously intended between 'Dickie' and 'bird' when I wrote that.