During the Giudei's procession, I am introduced to a local academic and former mayor of San Fratello, Professor Salvatore Mangione. He offers me a drink at a small bar, together with other acquaintances. This gives me a chance to get off the crowded street and out of the confusion. I stand at the bar for a while, sipping a glass of peach nectar and listening to Mangione’s explanation of the Giudei.
The Professor is a proud Sicilian and talks with great ease in what seems like a finely rehearsed paragraphs of a prepared speech. I wonder for how many Diavolata’s he has been delivering his lecture to visitors. He leans with his elbow on the bar top, his golden orange Crodino bitters aperitif in his hand, and with an unaffected air of authority, he gives his performance in an impromptu tone.
He notes how the Giudei are characters in a sacred drama which has a strong cathartic element to it. They are like members of a secret confraternity who are entrusted to their roles in an age-old mystery play. Like the religious celebration, even their costumes are sacred, to be worn only during the Holy Week celebration.
The origins of the event aren’t clear. Professor Mangione suggests that the festival might refer to a social rebellion in San Fratello’s history which has long since been forgotten. The primary indication of this comes from the fact that at one time only the peasants were allowed to dress as Giudei, and the upper class allowed three days of practical joking to pass without retribution.
The Festa has a history of violence, and the Giudei’s drunken revelry creates a significant disturbance in the town. Numerous police reports have been filed against the masked revelers through the years, and there have been multiple attempts to ban the event. But despite efforts to halt the celebration, the Giudei continue to punctually re-appear after every prohibition, in even greater numbers than previously. And so the performance has continued to this day uninterrupted, even during the two World Wars.
As the Professor finishes his little lecture, a young child at the back of the bar lifts the hood of his little Giudeo costume, and puckering his lips, he trumpets loudly on his father’s bugle horn. Taking this as a signal to end his presentation, Professor Mangione smiles, sips the rest of his drink, and confidently states that the Diavolata is a tradition that will never end, as long as the children have such enthusiasm.
Walking out of the bar, I see that the side streets, the sidewalks and the street corners are overflowing with men in masquerade. They are playing an endless stream of tunes, which intermingle with what seems to be one long sustained raspberry, creating an aural overload.
For a second I hear what I think is an emphatic triumphant march, but before I can listen to it properly, I grab onto a distorted waltz, and then I’m distracted by a strange polka; another group is distorting a selection of traditional songs, such as Torna a Sorrento and O Sole Mio.
It is such a strange, playful musical collage, the way the trumpeters pick up bits and pieces of popular tunes and distort them, creating as much colour and disarray as the celebration itself.
In amongst the noise and exuberance, I get caught up in the enthusiasm of the moment, before being suddenly struck by the realisation that nothing of this makes sense. I think it’s not meant to have a particular meaning; it’s pagan, ritualistic and hedonistic all at the same time…
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