Italian Alps

Passo d'Alleghe.

• Pecol to Alleghe or Caprile, mule-path. 'Alpine Guide,' p. 526.

Passo di Duram.

• Agordo to San Tiziano. 'Alpine Guide,' p. 524.

Passo Moscosin. Agordo to Forno di Zoldo.

• This pass is the depression between Monte Piacedel and Monte Moscosin. It connects the heads of Val Crasa and Val Pramper di Zoldo. The Passo Pramper, between Monte Pramper and Monte Vescova, mentioned in the 'Alpine Guide' as leading from Forno di Zoldo to Agordo, would necessitate crossing three ridges, and passing through Val Pramper di Zoldo, Val Pramper di Grisol, Val di Rossi, Val Crasa, and the valley of the Bordina, and it would be shorter to pass from the upper part of the latter into the valley of the Misiaga. M. Holzmann.

Passo di Lavarede. Agordo to Longarone, by Val di Vescova.

• This is a low pass S. of Monte Vescova, crossing the ridge near the châlets of Lavarede.

APPENDIX B.

PICTURES AND ANTIQUITIES OF THE BERGAMASQUE VALLEYS

Alzano Maggiore (5 kilomètres N. of Bergamo). In the parish church, fine picture of Lorenzo Lotto representing St. Peter Martyr (see Crowe and Cavalcaselle, 'History of Painting in North Italy,' vol. ii. p 545), and another worth notice by Appiani. The pulpit in marble, with Caryatids and bass-reliefs by Andrea Fantoni. In the sacristy, a set of most beautiful carvings and inlaid works by Fantoni and Caniana, of the seventeenth century.

Olera (5 kilomètres N. of Alzano). Altarpiece with carvings and statues in wood, and paintings on panel, attributed to Cima di Conegliano (to Francesco Santa Croce, C. and C., vol. ii. p. 542), a work of great beauty.

Albino (Valle Seriana). In the parish church pictures of G. B. Moroni and Talpino.

Fiorano (Valle Seriana). Very beautiful altarpiece by G. B. Moroni.

Oneta (in Val di Gorno). At the church of the Madonna del Frassino on the eastern slopes of Monte Alben. Fine picture in compartments of Girolamo Santa Croce.

Parre (Valle Seriana). Much extolled picture of G. B. Moroni.

Clusone (Valle Seriana). On the outer walls of the Chapel of the Confraternità, fresco representing the triumph of Death, recalling the celebrated Dance by Holbein; the style is Tuscan (C. and C., vol. ii. p. 535).

In the neighbouring Rovetta, birthplace of the carver and sculptor Fantoni, rich collection of work and models of the family Fantoni, who were for more than three centuries distinguished as wood-carvers and sculptors in marble, and whose works are found throughout the valley.

Fino. In a small church, fine picture of G. B. Moroni.

Gromo (Val Seriana). Picture attributed to Talpino, and remarkable church furniture of the thirteenth and fourteenth centuries.

Trescorre (14 kilomètres E. of Bergamo; sulphurous baths) Capella de' Suardi, entirely covered with frescoes by Lorenzo Lotto, a most important work in his best manner, damaged in parts (C. and C., vol. ii. pp. 515-517).

Zandobbio (near Trescorre). Beautiful confessional and wood carvings by Fantoni.

Gorlago (in the parish church), three pictures by Moroni, the best is 'The Adoration of the Magi;' also his last work representing 'The Last Judgment' (much damaged).

West of Bergamo, near Almenno, on the right bank of the Brembo, is a circular church of the sixth or seventh century, one of the most remarkable architectural remains of its epoch in North Italy.

Serina in Val d'Ambria (side valley of Val Brembana). In the parish church several pictures (damaged) by Palma il Vecchio, who was born here. In the Chiesa dei Frati, a Crucifixion by Palma il Giovane, decaying (C. and C., vol. i. p. 281, vol. ii. pp. 467-8 and 543).

In another small church a very fine picture of the Venetian School in the manner of Titian.

Cornello (Val Brembana above S. Pellegrino). Remains of the old house of the ancestors of Tasso.

Fondra (Val Brembana). Paintings by Benvenuto da Garofalo.

Averara (Val Brembana above Olmo). In the parish church a fine picture of Guerinoni (Bergamasque School, about A.D. 1576).

Mezzoldo (Val Brembana). Valuable Ancona in the choir by Lattanzio da Rimini, A.D. 1505.

Dossena (Val Brembana). Important picture by Palma il Vecchio, a good deal injured. Most beautiful Paul Veronese, another also noteworthy picture of the Venetian School, perhaps by Bonifazio Bembo.

Tschudi's 'Schweizerführer' speaks also of Tintorettos at Casnigo and Vertova in Val Seriana, and mentions several other village churches as containing pictures of the Brescian School. Tassi's 'Lives of the Bergamasque Painters,' Bergamo, 1707, may also be studied by those who wish for further information. There is a copy in the British Museum.

APPENDIX C.

ROUTES FROM SANTA CATARINA TO VAL DI SOLE

The following notes of two routes from Santa Catarina to Val di Sole may be useful to good walkers who wish to avoid the long circuit by the Gavia and Tonale or the dull Passo dei Tre Signori.

I. Santa Catarina to Pejo, by the Pizzo della Mare (Punta di San Matteo of Payer). The ascent of this peak from the Gavia Glacier is an easy but interesting walk, and the view on a clear day unsurpassed in extent in the Alps, reaching from Monte Viso to the Ankogel above Gastein. The summit is at times a great wave of snow overhanging the Forno Glacier; care should be taken therefore in approaching the edge. From the peak a perfectly easy route, first found by Lieutenant Payer, leads down into Val della Mare by the Gh. degli Orsi. This glacier lies considerably to the E. of the peak, and on the southern side of the pass (Passo degli Orsi) at the extreme head of the Forno Glacier. Its icefall is turned by the rocky slopes on the left; below this it is best to descend at once into the valley rather than to follow a tempting path leading along the hillside to the left, which comes to a sudden end in a wood. This route occupies nine hours, or only one more than the Passo dei Tre Signori.

II. Santa Catarina to Rabbi by Monte Cevedale and the Pizzo della Venezia. From Santa Catarina, Monte Cevedale may be ascended through Val Cedeh, in about six hours. To reach Rabbi, the following directions must be followed: Having returned to the gap between the two summits (Mr. Tuckett's Fürkele Joch), traverse the crevassed southern face of the eastern peak to the ridge descending to the Hohenferner Joch. Follow this ridge, cross the gap, and keep along the rocky crest dividing the Val della Mare from the Martell Thal. After an easy ascent, a small glacier will be crossed, and the crest again struck to the east of the stonemen, marking the second pass mentioned by Mr. Ball ('Alpine Guide,' vol. ii. p. 438).77 Then climb the shoulder of the Pizzo della Venezia to a point scarcely 150 feet below that rather insignificant summit. Few passes in the Alps command views equal to those of the central mass of the Orteler obtained between the Hohenferner Joch and this point, including on the one hand the bold peaks of the Königsspitze, Zebru, and Orteler itself; on the other, the vast snowy masses which surround the Forno Glacier, sending down on this side also large glaciers into Val della Mare. The Œtzthaler Ferner are well seen, and, in the opposite direction, the whole height of the Presanella, a splendid object rising behind the meadows of Val di Pejo. A descent of five minutes leads to the level snow-fields of the Vedretta della Venezia, which are crossed to a broad gap, forming the highest pass between the Val della Mare and the Rabbi valley. Its height (about 10,300 feet) is sufficient to overlook the opposite eastern ranges, and to command a wide prospect over the fertile hills of the Nonsberg and the rich Trentino, fenced in like a garden by the distant spikes of the Botzen and Primiero Dolomites.

In descending, keep at first on the left side of the small glacier; from the platform below its foot, bear to the right, to the highest pasturage, then to the left over a grass-slope, leading to a stream which must be crossed. The precipices which now stop the way have to be turned by keeping well to the left, and scrambling down a steep but easy gully which leads to a track near the foot of one of the great steps in the valley. The path follows the right bank down three steep and stony descents separated by small plains. Below the last, and near some cottages, it crosses the stream, and after a time begins to mount along the hillside towards the village of Piazzola. For the Baths it is best to follow a water course, and then run down into the level meadows which extend for a mile above the mineral source.

This route is very direct, free from difficulty, and, though long, not too laborious, involving only one re-ascent of about 1,000 ft. The latter part of it is of course equally available for mountaineers crossing from the Suldenthal to Rabbi, as Monte Cevedale can be ascended from St. Gertrud in about the same time as from Santa Catarina. Our times were: ascent of Monte Cevedale, 6 hrs.; to shoulder of Pizzo Venezia, 3 hrs.; to pass overlooking Val di Rabbi, 50 min.; descent to Baths, 3 hrs. Total, 12 hrs. 50 min., without halts.

APPENDIX D.

THE CHURCHES OF VAL RENDENA

By the kindness of Signori Marchetti and Meneguzzi, the President and Secretary of the Trentine Alpine Society, I am able to furnish the following copy of the inscription in San Stefano. They warn me that the transcription is probably not altogether accurate. Having received it only at the last moment before publication, I have been unable to consider it as carefully as I should have wished: —

'Hæc est copia privilegi Sancti Stephani de Randena. Carulus Magnus de Francia78 constituit conscilium suum consulem causa veniendi in montes Blaye79 et ducebat secum 4000 lanceas et veniebat ad civitatem Bergami de qua erat dominus unus qui nominabatur dux Lupus qui erat paganus. Et prædictus Carulus certabat secum causa convertendi ipsum.

'Qui dux cepit Sandrum et multos alios, qui fecit eos decapitare et quum decapitaverunt Sandrum VI cerei ardentes nullo eos tenente apparuerunt ey duci et gentibus circumstantibus et campane per Dey gratiam et sine aliquo auxilio mundano pulsaverat. Et hoc fuit per signum sanctitatis prædicti Sandri et viso isto miraculo prædictus dux Lupus cum tota sua gente conversus est ad

'catolicam fidem. Qui prædictus dux Lupus post modum venit cum prædicto Carulo Magno ad unum castelum quod vocatur Sanctus Johannes de Calla80 in quo castelo morabatur unus qui nominabatur Alorus. Qui Alorus cum vidit tantam gentem circumstantem suo castelo conversus est (ad) Christi fidem. Qui prædictus Alorus misit unam sacerdotem ad unum castelum quod dicitur castelum Amoni cujus

'casteli erat dominus unus qui nominabatur Lamideus judeus. Et prædicta sacerdos tractavit prodictionem valis Oriole81 quæ fidelis erat. Et prædictus Carulus venit in valem Oriolam et ivit ad unum castelum quod vocabatur Jesen82 cujus casteli erat dominus unus judeus qui nominabatur Hercules quem Carulus interfecit quia noluit converti se. Et ibi fecit hedificare unam ecclesiam ad honorem sancte Trinitatis cui ecclesie VII

'episcopi concederunt XL dies indulgentiæ pro singulo singula die et dominus Pontifex concessit 1500 annos indulgentiæ. Et predictus Carulus recessit et ivit ad portam Blasie et ibi erat unus castelanus qui nominabatur Judeus qui nolebat credere catolice fidey. Et Carulus certavit et destruxit eum et ibi fecit edificare unam ecclesiam ad honorem Sancti Stefani et prædicti VII episcopi concederunt XL dies

'indulgentie pro singulo singula die. Et predictus Pontifex Urbanus concedit singulo die dominico LXX dies indulgentie. Et adhuc Carulus ivit super unum monticulum et episcopus Tripinus ferebat visilum83 (?) super illum monticulum. Et ibi Carulus fecit edificare unam ecclesiam ad honorem sancti Petri Cuchi. Et post modum venit ad unum castelum quod vocabatur Braitinus84 in quo morabatur unus qui nominabatur

'rex Cornerus et erat judeus qui nolebat se converti ad fidem catolicam. Et Carulus certavit secum et eum destruxit. Et ibi fecit edificare unam ecclesiam ad honorem sancti Joannis. Et predicti VII episcopi concederunt XL dies indulgentie pro singulo. Et predictus Pontifex Urbanus concedit quingentos annos omni festo principali. Et post modum venit ad unum alium monticulum et ibi fecit edificare unam ecclesiam

'ad honorem sancti Clementis. Et VII episcopi concederunt XL dies indulgentie pro singulo singula die. Et predictus Pontifex Urbanus concedit 600 annos indulgentie omni die dominico. Qui prædictus Carulus ivit super unum montem et ibi cristiani cum judeis et cum paganis fecerunt magnum bellum. Et quia perierunt multi fideles et plures infideles Carulus posuit sibi unum nomen (?) quod dicitur Mortarolus.85 Et adhuc ivit ad

'unam contratam quæ dicitur Amon.86 Et ibi fecit edificare unam ecclesiam ad honorem sancti Bricii et prædicti VII episcopi concederunt XL dies indulgentie pro singulo singula die. Et prædictus Pontifex Urbanus concedit 900 annos indulgentie omni die veneris et omni festo sancte Marie et in festo sancti Bricii. Qui dictus Carulus ivit ad unam terram quæ vocatur Adavena.87 Et

'ibi fecit edificare unam ecclesiam ad honorem sancti Michaellis et sancti Georgii. Et post modum fecit edificare unam ecclesiam ad honorem sancti Sandri. Et prædicti VII episcopi concederunt XL dies indulgentie pro singulo singula die. Et predictus Pontifex Urbanus concedit 400 annos indulgentie in die sancti Sandri. Et adhuc in capite illius vallis

'fecit edificare unam ecclesiam ad honorem sancte Trinitatis. Per sanctum Iohannem de Calla88 et per castelum Amoni89 vallis Oriola perdidit suum nomen. Et adhuc prædictus Carulus pertransivit montem Toni90 et venit ad unam terram quæ vocatur Plezau.91 Et ibi interfecit magnam quantitatem paganorum et judeorum. Et ibi prædictus episcopus Tripinus posuit visilum et quum episcopi venerunt

'extra ecclesiam invenerunt astam visili quæ floruerat. Et prædicti VII episcopi concederunt XL dies indulgentie pro singulo et dominus Pontifex extraxit suam cirotecam et fecit impleri arena et concedit omni die sancte Marie tot annos indulgentie quot grana arene insteterunt cirotece. Qui prædictus Carulus pertransivit quamdam vallem quæ vocatur Valiana.92 Et venit

'ad unum montem qui vocatur Moschera93 et venit in valem Randene94 et misit dicere majori judeo quod aut debet in christianam fidem credere aut redere castelum. Et cum sensit novum recessit et ivit ultra mare. Et facto mane Carulus dejecit castelum. Et ivit ad unum castelum quod vocatur Pelucus.95 Cujus casteli erat dominus unus qui nominabatur Catanius judeus qui conversus fuit ad Christi fidem. Et Carulus dejecit castelum. Et fecit edificare unam ecclesiam ad honorem sancti Zenonis. Et prædicti VII episcopi concederunt XL dies indulgentie pro singulo singula die. Et venerunt ad ecclesiam Sancti Stefani et baptizaverunt maximum gentem. Et predicti VII episcopi concederunt XL dies indulgentie pro singulo singula die.

'Antonius de Solerio habuit gratiam de 1500 annis indulgentie pro ecclesia sancti Stefani de Randena omni die dominico primo mensis et omni festo principali quia stetit septem annis (1) secum pro suo damicello. Prædictus Carulus explevit convertire omnes paganos et judeos ad ecclesiam sancti Stefani. Et ibi dimisit unum librum in quo continebat omnia que

'fecerat per universum. Et post modum recessit cum sua gente et ivit in Blaviam.96 Carulus Imperator et Pontifex Urbanus et prænominati septem Episcopi concederunt suprascriptam indulgentiam prænominatis ecclesis sub annis domini nostri Jesu Christi currentibus quatuorcentesimo vigesimo nono.'

An inscription almost similar, but wanting the passages printed in italics, and with a few verbal alterations, exists also at Pelizzano.

Several difficulties in this curious inscription will at once strike the reader. For a moment he may be disposed to fancy that it records a joint expedition of Pope and Emperor, and, boldly reading Adrianus for Urbanus, to believe that the events recorded all took place during Charles' Lombard campaign, circa A.D. 780. But, so far as I know, there is no record of Adrian having ever been with Charles in North Italy; and the gift of indulgences had not become common at this period.

It is most probable that events separated by several centuries, the foundation of the churches and the privileges subsequently granted them, are here lumped together. The Urban of the inscription may very likely be Urban II., who, wanting money for the first crusade, was very ready to grant indulgences. The date of the inscription is unintelligible as it stands, but it is almost certain that the 'thousand' has dropped out, and that we should read 1429.

Mr. Ball speaks of the inscription recording a privilege granted by Charles and 'the reigning Pope Eugenius.' He does not remember whence he got the Pope's name. It may be from the fresco (see text) near the inscription. Eugenius IV. was on the Papal throne in A.D. 1431.

The picturesque force and detail with which the story of Charles' campaign is told, as well as the language, leads me to imagine that some earlier record must have been in part copied. The existence of 'pagans' in these valleys up to a late period is a well authenticated fact. I am glad to be able to quote an interesting passage bearing on this subject from an article on Bagolino, by Cave. G. Rosa, in the Bollettino of the Brescian Branch of the Italian Alpine Club.

'Questi monti sono appendici delle alpi Rezie, e furono rifugio al fiore delle colonie umbre ed etrusche in seguito alle invasioni, prima gallica indi cenomana. Nelle alpi si posero a lato le genti silvestri primitive e vi esercitarono le arti metallurgiche ed edificative. Ai romani opposero tale resistenza che 45 anni a. C., Bruto, scrivendone a Cicerone, li disse i più bellicosi degli uomini (bellicosissimi hominum), nondimeno furono definitivamente sottomessi 15 anni a. C. e resi tributari a Brescia. Nei trofei romani sono nominati i Camuni, indi i Triumplini, poi i Vennoni, fra i soggiogati, e ramo di questi Vennoni dovette essere nell' attuale valle di Sabbio ove sta Bagolino. Giacchè ivi suonano ancora i nomi di Avenù, Lavenù, Savenù. Vie traverse legavano allora assai più che adesso i popoli di queste valli confederate contro i dominatori del piano. I romani, dopo il conquisto, tennero in capo alle valli stazioni militari con torri di rifugio, come ora i russi nel Caucaso, per vegliare gli schiavi alle miniere, e sicurare le vie, ma lasciarono liberi i reggimenti comunali. Quando poi Costantino preferì l'alleanza dei cristiani e rese obbligatorio il cristianesimo, le valli più elevate resistettero a questa nuova forma di romanismo, e sino al predominio de' Franchi, in qualche luogo serbarono i riti antichi di Saturno, di Tunal, di Tor, di Bergimo, riti che l'ignoranza poscia confuse colle diavolerie stregoniche. I luoghi elevati e romiti dove rifuggirono le reliquie di que' riti vetusti, si ricordano ancora col nome di Pagà. Alle fonti più meridiane della Grigna trovansi l'orto dei Pagani ed il dosso dei Pagani, dove sono ossa ed embrici romani, e tronchi fracidi di larici in un laghetto. A Bagolino è la via pagana, rocca pagana; a Storo rimpetto ergesi acuta la corna pagana.

'I gruppi federativi dei popoli alpini ebbero sempre costituzioni libere. Le loro abitazioni di legno e coperte di paglia o di scandole, ed i frequenti fuochi per la siderurgia vi produssero fieri incendi, i quali e le inondazioni distrussero la massima parte dei loro documenti antichi. Nondimeno rimase tanto da argomentare sicuramente della loro vita libera perpetua a forma repubblicana. Il documento di Valle Seriana che dice del palazzo fabbricato a Clusone nel 1008 pel Consiglio federale o delle Vicinie, quello del 1086 che accenna il luogo del Consiglio ed i Consoli di Lodrone, le quattro carte nell' archivio di Bovegno del 1196 che nominano Sindaci e Consoli di Vicinie, bastano ad assicurare che anche Bagolino, più grosso che quei centri, avrà avuto sino d' allora rappresentanze elettive. E la via del palazzo vi accenna ad antica magione pubblica.'

In Miss Busk's 'Valleys of Tirol,' p. 365, will be found mention of executions for witchcraft, near the Tonale Pass, in the 17th and 18th centuries, in which some of the last of the pagans may be supposed to have perished. Miss Busk derived her information from another pamphlet of Cave Rosa, which I have not seen.

The same gentlemen have also sent me a description of the 'Dance of Death' of San Vigilio. Beginning on the left, the subjects arrange themselves in the following order: —

1. Three skeletons: one seated on a rude throne formed of two lofty steps and blowing the utricorn; the other two with musical instruments at their mouths. Beneath is written —

Io sont97 la morte che porto coronaSonte signora de ognia personaEt cossì son fiera e duraChe trapasso le porte et ultra le muraEt son quela che fa tremar el mondoRevolzendo mia falze atondo atondo.Ov'io tocco col mio straleSapienza beleza forteza niente vale.Non è signor madona nè vassalloBisogna che lor entri in questo ballo.Mia figura o peccator contemplaraiSimile a mi tu diverrai.Non offendere a Dio per tal sorteChe al transire98 non temi la morte;Che più oltre non me impazo in be' nè in maleChe l'anima lasso al giudice eternale.E come tu avrai lavoratoCoesi hanc99 sarai pagato.

2. Jesus crucified.

O peccator più non peccar non piùChe 'l tempo fuge et tu non te n'avedi.De la tua morte che certeza ai tu?Tu sei forsi alo stremo et non lo credi.Deh ricorri col core al bon JesùEt del tuo fallo perdonanza chiediVedi che in croce la sua testa inchinaPer abrazar l'anima tua meschina.O peccatore pensa de costeiLa me à morto mi che son signor di ley.

3. Death and the Pope.

O sumo pontifice de la cristiana fedeChristo è morto come se vede.A ben che tu abia de San Piero el mantoAcceptar bisogna de la morte il guanto.

4. Death and a Cardinal.

In questo ballo ti cone100 intrareLi antecessor seguire et li successor lassare,Poi che 'l nostro prim parente Adam è mortoSi che a te cardinale no te fazo torto.

5. Death and a Bishop.

Morte così fu ordinataIn ogni persona far la entrata.Sì che episcopo mio jocondoÈ giunto il tempo de arbandonar el mondo.

6. Death and a Priest.

O sacerdote mio riverendoDanzar teco io me intendoA ben che di Christo sei vicarioMai la morte fa disvario.

7. Death and a Monk.

Buon partito pilgiasti o patre spiritualeA fuzer del mondo el pericoloso strale.Per l'anima tua può esser alla sicuraMa contra di me non avrai scriptura.

8. Death, carrying a tablet with the motto 'Pensa la fine,' seizes the Emperor.

O cesario imperator vedi che li altri jaceChe a creatura umana la morte non à pace.

9. Death, with a banner 'Mors est ultima finis,' seizes a King.

Tu sei signor de gente e de paesi o corona regaleNe altro teco porti che il bene e il male.

10. Death, with a banner 'Memorare novissima tua et in æternum non peccabis,' leads off as to a dance a Queen.

In pace portarai gentil reginaChe ho per comandamento di non cambiar farina.

11. Death leads off a Duke.

O duca signor gentileGionta a te son col bref101 sottile.

12. Death and a Doctor.

Non ti vale scientia ne dotrinaContra de la morte non val medicina.

13. Death and a Soldier.

O tu homo gagliardo e forteNiente vale l'arme tue contra la morte.

14. Death and the Miser.

O tu ricco nel numero deli avariChe in tuo cambio la morte non vuol danari.

15. Death and a young Gallant.

De le vostre zoventù fidar no te volePerò la morte chi lei vole tole.

16. Death, carrying a flag with the quotation —

Tutti torniamo alla nostra madre anticaChe appena il nostro nome si ritrova —

slightly altered from Petrarch, leads off a Beggar.

Non dimandar misericordia o poveretto zoppoA la morte, che pietà non li da intopo.

17. Death and an Abbess.

Per fuzer li piazer mondani monica facta sei,Ma da la sicura morte scapar no poi102 da lei.

18. Death and a Lady. Verses illegible.

19. Death, with the motto 'Omnia fert ætas, perficit omnia tempus,' drags along a struggling old woman. Verses illegible.

20. A little Death dancing with a child. In the centre a staff with two scrolls: on one, 'Dum tempus habemus, operemur bonum;' on the other, 'A far bene non dimora, Mentre hai tempo e l'hora.'