Cultural brokers. The Bolizza brothers of Kotor and their ......1 Erasmo Castellani Cultural...
Transcript of Cultural brokers. The Bolizza brothers of Kotor and their ......1 Erasmo Castellani Cultural...
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Erasmo Castellani
Cultural brokers. The Bolizza brothers of Kotor and their Relazione
I was in Zadar, Croatia, for a couple of weeks, looking for archival material for
my master thesis. The last day of my stay, almost accidentally, while going
through the catalog of the Scientific Library, I found something that caught my
eyes. Filed under the letter “S” of Giuseppe Scarpi, a man who donated several
documents to the library regarding the Venetian Dalmatia, was the record of an
intriguing report describing the southernmost Dalmatian stronghold of the
Venetian Republic. “Bolizza, Fr. Relazione del Montenero, Scutari, Antivari e
Dulcigno”1 detailed the territories around the city of Cattaro, modern day Kotor,
on the coasts of Montenegro. The author, Francesco Bolizza, was a familiar
name to me: since 1578 his family organized the public correspondence
between Venice and Constantinople. Francesco and two of his brothers,
Mariano and Antonio, were also often summoned by the rettore – the Venetian
Governor of Kotor – to negotiate with Turkish officials and local chieftains. Yet,
it was classified as an eighteenth-century manuscript; could it really come from
the hand of “that” Francesco Bolizza? If so, what might the Relazione be
about? Which kind of information Francesco Bolizza traded in in his role as
one of Kotor’s leading figures at the end of the sixteenth century?
When it finally arrived on my desk, I started skimming the text. I immediately
noted that the author was the Francesco Bolizza that I knew. It was an account
1 “Report of Montenegro, Shkoder, Bar and Ulcinj”. Znanstvena knjižnica Zadar from now ZKZ), inv. 11169, ms. 164. From now: Relazione Zadar.
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of the surrounding territories of Kotor, in which the author described in details
cities, villages, people, and the natural environment of that southern part of
the Balkans shared between today’s Montenegro, Albania, Macedonia, Bosnia,
Herzegovina and Kosovo. Moreover, the account designated the journey from
Kotor to Constantinople made by couriers to deliver public dispatches to the
Bailo, the Venetian diplomat who oversaw the affairs between Venice and the
Ottoman Empire. Would it shed a light on the postal service, an important, yet
little – and poorly – studied part of the Venetian Empire?
Dating the manuscript raised additional and even more puzzling problems,
however. While not dated, the manuscript mentioned events of the first 15
years of the 1600s, in which Francesco was often involved. Born in 1566, the
author he refers to himself as Cavalier, knight of Saint Mark, the most
important chivalric order of the Venetian Republic, an order which Francesco
joined in 1616. On the last page, however, was written a much later date: April
26th, 1699. Since it is unlikely that Francesco lived over 130 years,2 I assumed
that it was a copy of the manuscript, in which the unknown copyist added
material that was consistent with the rest of the text: following the format, the
2 We can deduce Francesco’s age collating a few documents: a petition to the Venetian Signory
submitted in 1620, in which he claimed that he received his father’s office when he was only
12. Also, we have to consider two contracts: the first one, dated 1578, in which Giovanni Bolizza, father Francesco, received an office from Venice, and another one, from 1604, in which
the office officially passed to Francesco, after his father’s death. Finally, we know that he joined
the Knight of Saint Mark in 1616. Being unlikely that Francesco was honored with such title
when he was only 24, we have to understand the ambiguous formulation in the petition
referring to the first contract that his father signed in 1578, in which he was just mentioned among Giovanni’s children. Hence, Francesco was born probably in 1566. See Archivio di Stato di Venezia (from now: ASV), Dispacci, f. 3, 04/12/1604; ASV, Risposte di fuori, f. 373,
16/09/1620; ASV, Mar, reg. 44 (1578-80), cc. 64v-66v;
ASV, Cancelleria inferiore, Cavalieri di San Marco, Privilegi, b. 174.
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transcriber added a list of newly acquired towns and villages which passed
under the Venetian rule at the end of the Morean War, exactly in 1699. What
purpose could a seventy-year old report filled with detailed descriptions of
military and travel conditions ca. 1616 possibly serve in 1699? This was one of
the first questions about the document which was doomed to remain
unanswered. Perhaps it was still considered a valuable tool to familiarize with
that area, perhaps it was a way of celebrating someone who had been arguably
one of the most relevant person of his time in Kotor. Hopefully, a deeper
reading of the source would have provide some valuable insights.
Being Friday the library closed early. I was able to take several notes,
transcribe certain passages, but I did not have the opportunity to take pictures
of the manuscript. In the afternoon I had to leave and go back to Venice. It was
unfortunate that I did not have much time to analyze the manuscript, but I
had enough information to work on.
Back in Venice, I discovered that there were multiple copies of the manuscript.
One is in the State Archives of Venice,3 and its content is word by word the
same of the version I found in Zadar, and differs only in its layout and a few
minor misspellings. In the archival inventories it appeared that there was
another version of the document, but unfortunately it was lost in 2010, so I did
not have the chance to see it. A third version is available in the Marciana
library of Venice, and this one has also been published in 1866 by monsieur
3 ASV, Miscellanea codici, Storia veneta, b. 131. From now: Relatione ASV.
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François Lenormant.4 According to Injac Zamputi,5 the National Library of
Albania, in Tirana, has another version exactly alike the Marciana text, and,
like the former, it has been published – and translated both in Albanian and in
English – in recent years. My efforts to have the reproduction of this
manuscript have been vain, as much as having its archival reference, but I
have read its (alleged) transcription and all I can say is that it is the carbon
copy of the Marciana version. Hence, I will not consider this one in my
analysis.
The text of the three versions is for the most part identical. The opening of the
manuscript summarizes the discussed topics:
Provided here is information on: how many parts this duchy [of Shkoder] is
divided into, how many and which towns it has…who in particular are the
commanders of these villages, what the rites…and how many men in arms
can be supplied by them. Provided here, too, is information on the
journeys made by the couriers of public dispatches to Constantinople,
using the old routes and the new ones…Consideration is also given as to
how the State ought to be interested in ensuring that the dispatches are
sent by one route or another. Lists are provided with the names of towns
visited and stops made by the above mentioned couriers every day on their
trips from Kotor to Constantinople. A detailed description is then provided
of the harbors, rivers and ports for vessels along the coast from Antivari
4 Biblioteca Nazionale Marciana, mss. it. Cl. VI nr. 176; François Lenormant, Turcs et Monténégrins. Paris, Libraire Acadèmique, Didier & Ce, Libraires Editeurs, 1866. From now:
Relatione Marciana. 5 Injac Zamputi (ed.): Relacione mbi gjendjen e Shqipërisë veriore dhe të mesme në shekullin XVII. vol. 1, Tirana 1963.
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(Bar) to Vellona (Vlorë)…Brief information is also provided about…the
rebellious highlanders who border on Podgorica and who are under the
jurisdiction of the Turks who themselves have moved twice…to put the
highlanders down… Finally, a description is provided of the towns of
Castelnovo (Hercegnovi) and Risano (Risan) with their villages, which are
subject to the Duchy and Sanjak of Hercegovina and are situated at the
border, on the coast of the Bay of Kotor.6
From the beginning it was clear the composite nature of the Relazione, which
appear to be a collection of accounts taken in different moments, for different
purposes and…from different people. In fact, the subjects listed resonated
immediately with the dispatches and the reports given at the end of their terms
by the rettori of Kotor, the Venetian noblemen who served as representatives of
the Most Serene Republic in the Dalmatian city.
Slight, but telling differences in the different versions of the manuscript hint at
the report’s repeated use and adaptation to different circumstances. As I
mentioned before, the Zadar’s version and the one of the State Archives are
almost identical, and they are either copies of the same variant, or one has
been the model of the other. It is difficult though to identify the “original” one.
The Venetian one appears to be written on older paper, of the same kind of that
used by the official correspondence of the Venetian government between
seventeenth and eighteenth centuries, while the one from Zadar looks like a
late eighteenth-early nineteenth century paper. The same thing can be said
6 The English translations of the Relatione Marciana are taken from: Robert Elsie, Early Albania, a Reader of Historical Texts, 11th - 17th Centuries, Wiesbaden, 2003; p. 140.
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about the handwriting: more compact and frenzied the Venetian, more elegant,
light and spacious the one from Zadar. Yet in the former the lists of villages
and their data, for example, are not organized in charts as in the latter, and in
general the different chapters are not separated from each other. In both, the
handwriting does not change in the part dated 1699, which represent the only
terminus post-quem for the two versions. Unfortunately, we cannot say much
more about them. Both version are located in archival miscellaneous (in Venice
a very generic Miscellanea codici, Storia veneta, in Zadar simply in the private
collection of archival material of the Venetian Republic donated to the library),
and their histories are nowhere to be traced. It is possible to find minor
discrepancies on the spelling of people’ and places’ names, but they appear to
be mistakes of the copyist.
A closer reading brings out several major discrepancies with the other two,
however: the manuscript was introduced by a dedication to Maffio Michiel, a
Venetian nobleman who strenuously fought the pirates in the beginning of
1600 when he was Governor of Zante, today the Greek island of Zakynthos,
and died in 1617 in Istria. This dedication included two striking elements.
First, the author was Mariano Bolizza, Francesco’s brother; and second, the
dedication was dated: May 25th, 1614. That makes it the oldest of the three
versions, and in fact, the 1699 addition is missing here.
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Reading closer still, several incongruities appear – mostly related to the
different solutions in writing Slavic names of people or towns, sometimes in
radically different ways. Some of them were particularly significant.
For instance – and this happened a handful of times – the Marciana
manuscript reported that “the settlement of Cattuni, Villa Gneguzzi, Miraz
[and] Zalasi are commanded by count Nico Raizev”, while on both Francesco’s
versions the chief is “Stieppo di (of) Nico Ruicez”, that is to say, the son of Nico.
That made me think that the missing archetype of Francesco’s versions, even
before the 1699 supplement, was produced after Mariano’s and with the
concern to keep the report up to date as much as possible. Yet, it has to be
said that only the first dozen of names are actually different, while all the other
are the same. I might not have the chance to ground my conjectures on more
concrete proofs, but it is plausible that Francesco, drafting his version, either
realized how difficult and pointless would have had been doing another census
of all the villages, or limited it to those chiefs who were familiar to him. But
why bother with such details when he was copying his brother’s text claiming
that it was his? Was perhaps the unknown reader pretty familiar with the
described object? These questions concerning the original recipient were far
from being solved, and emerged repeatedly during my reading, as I will show
later. However, I believe that Mariano’s version is the lectio simplicior,
assembled sometimes between November 10th 1613 – the most recent dated
event in the account – and May 25th of the following year, date of the
dedication.
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Finding the manuscript in Zadar up to that point had given me just few useful
details for my research, but had raised several questions which required to be
investigated. Why did the two Bolizza brothers claim to be the author of the
same text, adding only slight variations to their versions? What purpose could
multiple copies of an only slightly modified report serve?
I hoped that isolating the different parts of the description would have helped
me to find some answers, or at least suggested some hypotheses. Hence I went
back reading my notes of the Dispacci dei rettori and their end-of-term reports
in the Senate. The Bolizzas appear several times in the writings of the Rettori,
both for the importance of their office – organizing the public correspondence
between Venice and Constantinople – and because, unlike the Venetian
noblemen, who often reached Kotor with very little knowledge of that place and
population – and even less enthusiasm in becoming fond of them – they were
very much familiar with people and customs of Turks and Slavs living in the
surroundings. In more than one occasions, the Rettori praised the work of the
Bolizzas, who had been appointed to negotiate and mediate with the people
living around Kotor and with Turkish officials. For example, one Bolizza was
designated to settle down a feud between the Venetian subjects of the
countryside surrounding Kotor and their neighbors under the Turkish rule;7
another time, Francesco met the powerful Bassà of Bosnia, who was visiting
the gulf of Kotor – terrorizing the Venetian representatives with the presence of
7 ASV, Senato, Dispacci dei rettori, Dalmazia e Albania. B. 5 (06/05/1606).
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his army – as the official spokesman of the Republic in region.8 A handful of
reports of their missions were assembled together to create the Relazione.
This particularly mediating role was not certainly unique, and it has been
defined as cultural brokerage by a number of studies.9 However, it always been
studied in terms of bottom up trajectories well framed in special contexts,
whether they were medieval courts, tribunals, palaces, or marketplaces. In the
case of the Bolizzas, the perspective is necessarily removed from this spaciality:
the information available do not tell who the recipients of these manuscripts
were, and therefore where they were. Even in Mariano’s variant, where there is
the dedication, it is hard to tell if it would have been read by Maffio Michiel at
home, while sailing the Adriatic Sea or in the palace of power in which he was
functioning as an official of the Venetian government. Therefore I will
concentrate my attention on the spaciality of the cultural brokers themselves,
investigate on how they framed their work, and, to a certain extent, the
purpose of it from their perspective.
The largest part of the manuscript, as I mentioned, describes town by town the
nature of the site, the number of families and the how many men could have
been used as soldiers, with a plethora of detailed ethnographic, naturalistic
and military information. I have found no trace in other archival sources about
8 DKZD, In materia di confini, secc. XVI-XVII, ms. 508, cc. 212r-219r (1631). 9 Marika Keblusek and Badeloch Vera Noldus (Ed.), Double agents : cultural and political brokerage in early modern Europe. Leiden, Boston, 2011; Natalie Rothman, Brokering Empire : Trans-Imperial Subjects between Venice and Istanbul. Ithaca, New York, London, 2012; Marc
von der Höh, Nikolas Jaspert, Jenny Rahel Oesterle (Ed.), Cultural brokers at Mediterranean courts in the Middle Ages. München, 2013.
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a governor of Kotor commissioning either Mariano or Francesco to do such an
enquiry; but I have found one Rettore, Zaccaria Soranzo, who in 1613 asked
Antonio Bolizza to go to Adrianopoli, today the Turkish city of Edirne, and
report about a rumored gathering of Ottoman troops.10 At his return, he
explained that they were getting ready for one of their expeditions against some
villages in the mountains of Montenegro and Albania, who were not accepting
the Turkish rule, and were suspected as well of plotting to join the Spanish
army in a much feared, yet chimerical crusade. For this reason, several
Ottoman officials were collecting information about these villages and
estimating their military force. Possibly inspired by these officials, or maybe
having had the chance to copy the information they gathered, Antonio came
back to Kotor with what is likely to be a primordial version of our manuscript.
Yet Antonio’s name does not appear neither as the author, nor is it mentioned
in the text.
Proceeding with the reading of the Relazione, the next chapter dealt with the
description of the route to Constantinople. I was already familiar with this
subject because several Rettori had given information on this regard. In fact,
Venice, for the territorial discontinuity that characterized its empire, paid great
attention - probably more than for other European powers – to the
communication with its possessions and the bordering states, for it was vital,
in order to be up to date with the situation of its territories, to receive news and
deliver orders in the fastest and safest possible way. The Most Serene Republic
10 ASV, Dispacci, b. 12, 03/21/1613.
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never actually organized a state-postal system. Rather, it relied on local
individuals, who were appointed with the office. The communication with
Constantinople was obviously one of the most important for the Republic, and
in fact, since the thirteenth century, Venice tired different solutions to have the
public dispatches delivered in the most efficient way, in particular through
Dubrovnik, Split and Zadar. The Ottoman Empire itself did not have a postal
system in its Balkan territories either, and for the early modern period it
organized the delivery of dispatches on a case-by-case basis. However, it
allowed curriers – as much as merchants – to freely cross its land. Despite the
Sultan’s permission, still the Balkans was a hostile and dangerous territory.
The journey was everything but safe and pleasant: for the greatest part it was
on mountainous, steep trails, exposed, as it is written, to divinali and humanali
threats, that is to say natural-divine dangers such as diseases, injuries, bad
weather, wild beasts, and the man-made perils, such as highway robberies,
imprisonments and homicides. Nonetheless, it was faster and safer for the
dispatches to travel by land rather than by sea, which was too unsecure even
in time of peace because constantly infested by pirates.
In 1535 the Venetian Senate decided to adopt as official route the one which
centered in Kotor. The local noble family Draghi was the first who managed the
public correspondence. Around 1573, for reasons we do not know, the Draghi
were replaced by the Zaguri family. Finally, in 1578, the Bolizzas secured the
contract to organize both the frigates which connected Venice to Kotor, and the
curriers who walked from Kotor to Constantinople.
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The itineraries (in yellow the “old” one, in orange the “new”), as they appear on the manuscript,
are respectively of 19 and 22 days, and already required to cover an average of 35 miles per
day. Yet, in the contract are expected additional rewards for those who accomplished the
journey in 16 days, which means almost 50 miles per day, mostly on mountain trails, a pace that a horse would hardly keep up with. Nevertheless, there are letters dated by the Bailo
which arrived in Kotor in 16 and 17 days.
The manuscript described a crucial problem faced by the Bolizzas at the
beginning of the seventeenth century. After 1604 the couriers were forced to
give up the “old road”, the one which crossed the Cuzzi (Kuči) region, between
Albania and Montenegro, because some villages of the Sanjak (a Turkish
administrative division) of Shkoder started a conflict with their neighbors of
Montenegro, making the route too dangerous. The “new road”, if more secure,
was far longer and more expensive. Thus, the Venetian Rettore of Kotor
summoned Giovanni Bolizza to personally arrange negotiates with the fighting
chieftains in order to reopen the old road. Unfortunately, he died before
concluding the mediation, and one of his children had to take over the task. In
the accounts, Francesco took great care in putting his name as the one who
cut a deal with the unruly villages – yet short-lived one – and so did Mariano.
In this case, I do not know who actually did the negotiation, since the reports
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sent by the Venetian governor of Kotor to the Senate in Venice just tell us that
he sent “the Bolizza” to the Montenegrin populations.11 We do know, however,
that the second, partially more successful, mission to pacify the men of the
mountains, which constitutes the last part of the account on the route to
Constantinople in the text, was Mariano’s work, as the Venetian governor
confirmed in his letters.12
Throughout the text, the parts in which Francesco wrote about himself and his
works, by using Francesco or Cavalier Bolizza, in the Marciana version are
substituted either with Mariano’s name, or with a more neutral “Bolizza the
author”. Moreover, in a couple of occasions, Francesco’s descriptions of his
heroic and successful enterprises are heavily summarized or even absent in
Mariano’s version.
For example, in 1613 Francesco was appointed by the Rettore Soranzo to
rescue the troubled agha of Durazzo (modern day Albanian Durrës). The agha
Mehemet Nazor run away from Durrës and took cover in Budva, Venetian
territory, because his life was threaten by a Turkish conspiracy. Mariano
summarized the events this way:
The Aga had come into conflict with the leading Turk and lord of Albania,
called Elez Bey, because he repudiated his wife, the daughter of the said
lord, whom he had found in bed with her servant. For this, he was
persecuted and given up unto the hands of some subjects of the city of
11 ASV, Senato, Dispacci dei rettori, Dalmazia e Albania. B. 5 (06/05/1606). 12 ASV, Senato, Dispacci dei rettori, Dalmazia e Albania. B. 8 (11/06/1609).
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Perast. They seized all his valuables and took them away with two
galleys. He was persecuted by a sanjak related to the aforementioned
Elez Bey and took refuge in Budva, continued on to Venice and Kotor
and from there departed for Constantinople.13
Francesco thought about adding his part played in the events, since he was the
one who took care of the situation.
Dispatched [by the Governor] Cavalier Bolizza myself…I was able to sink
the galleys…and bring the agha to the provveditore Generale Pasqualigo
[the Venetian admiral in chief] who commanded me to bring the agha
with me to Venice and report about the events. Here [the Senate] gladly
accepted the offering of the agha to enter in service [for Venice] and
therefore he was sent to Constantinople, where, with the help of his
excellence the Bailo, thanks to the information [the agha] provided to
him, he was able to get back the city and his rank of agha, with great
benefit of the public service.14
Other official correspondence of the Governor of Kotor confirms that Francesco
was the one who organized the escape of Mehemet Nazor, hosted him in his
home and brought him to Venice. Oddly enough though, the story behind the
escape of the agha told by the rettore, the letters of the provveditore generale
and the transcripts of the Senate in Venice had nothing to do with the affair of
the agha’s wife. Mehemet was in fact victim of a conspiracy for having sunk two
13 Robert Elsie, Early Albania, a Reader of Historical Texts, 11th - 17th Centuries, Wiesbaden,
2003; p. 164. 14 ZKZ, Relazione Zadar, p. XLII
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fustes of local Turkish pirates (as commanded by Constantinople, but against
the will of the local Ottoman officials.) Moreover, there were rumors around his
possible involvement in the aforementioned Spanish crusade.15
It was clear to me that the manuscript was a collective work, and it was drafted
by the Bolizzas for the good of their family and themselves as individual too.
Yet, what was its purpose? If it is understandable that Francesco wanted to
emphasize his personal achievements and the successful missions he did, for
which reason the Bolizzas decided to hide the official reasons of Mehemet’s
escape and told instead a “spicy” tale, perhaps more arousing, but one that
abated the importance of Francesco’s mission? Such a tale was also in striking
contrast with the military nature expressed by the lists of villages and men of
arms, or the political agenda of the account of the itineraries to Constantinople.
It was not an isolated case, however. Both Mariano’s and Francesco’s versions
reported an extensive digression in the part in which they describe the people
and villages of the lake Shkoder in Albania. Besides listing, as usual, village by
village the number of houses and of men ready for war, the nature of the
people, their occupations and their religious creed, the Bolizzas decided to
report a fascinating fishing practice on the lake:
A hodja, that is to say a Muslim priest, stands in a boats in the midst of
the water, and, after saying a prayer in Turkish, he claps his hands,
when he deems the moment to be propitious. He then [gives] the birds a
signal. Indeed, they seem to be waiting for him and understand him from
15 ASV, Dispacci, f. 12, 27/07/1613; 10/08/1613.
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high up in the trees. All of a sudden, they swoop down to the fishing
spot. Plunging into the water and swimming about with great pleasure,
they feed on the fish which, exhausted and frightened by them, can find
no other escape or refuge than to dart down and hide in the baskets. The
Turks standing over the baskets catch them alive with their bare hands
for fun and then let them go again. Once they see that the birds have had
their feed, they shout at them. The birds take flight with such noise and
commotion and with such a fluttering of wings that whoever happens to
be standing nearby is dumbfounded and gets soaked in the process, too.
The birds then settle on the water a bit farther away. Now I will tell you
something amazing (and yet I swear that it is true). Whoever shoots with
a long arquebus, like those used for hunting in the lagoon of Venice, will
strike as many birds as he has shots.
What is more, since the birds cannot take flight swiftly after such a
feeding, they can readily be caught alive by those in the boats, whom I
mentioned earlier. The birds, as if tame, wait for the boats to approach.
And as for those which can still fly and reach the tops of the trees, I have
on several occasions killed ten birds with one shot, while the rest of the
birds sit motionless in the tree. It must also be noted that, when in flight,
they stay so close to one another that they look like a thick black cloud
darkening the vaults of the sky. In fact, the birds are under protection
and may not be hunted, in particular at this theatre spot [elsewhere, the
author has described that part of the lake as a natural amphitheater].
There is a fine of 300 aspers, equivalent to four ducats, for each bird
slain, plus confiscation of arms. This is for good reason. If it were not for
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the birds, there would be no bleak fishing. For this reason, the
inhabitants of Zabljak hold the birds in great esteem and judge the
coming fishing season by the number of birds. The owners of the baskets
open them to see the fruits of the birds' work and often find the baskets
full so that they can load their boats to the hilt with fish and, for this
reason, use much bigger vessels than the boats.16
I was mesmerized by reading the passage, and I suspect that so were the
original recipients of the Relazione. The Bolizzas wanted to create a report that
could intrigue their readers with passages like those mentioned above. I still
could not put together the clearly military reports with bleak fishing, but at
least I was narrowing down the pool of possible recipients. It was clear that the
text was written for readers who were not familiar with that region, and most
likely they were Venetian noblemen, as the reference to the hunting in the
lagoon of Venice hints, but definitely not the rettore of Kotor, neither other
representatives of the Most Serene Republic on duty in the area.
It is also true though that Francesco’s account had at least three additions, like
the one of the agha of Durrës seen before (without counting the 1699 one), in
which he described his missions and enlivened the text. Mariano, on the other
hand, dedicated his version to the patrician Maffio Michiel, who served in the
southern part of the Adriatic Sea – although never in Kotor and the neighboring
16 Robert Elsie, Early Albania, a Reader of Historical Texts, 11th - 17th Centuries, Wiesbaden,
2003; pp. 150-151. Interestingly enough, I have found out that the Hungarian Count Fedor
Karaczay, in 1842 describes in the Journal of the Royal Geographical Society of London, that
“the lake is also frequented by water-fowl: a kind of diver, called smergo in Italian, is trained to assist the fishermen in taking the scoranzi [bleaks]”.
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places - and died a few years after still in service for the Republic; hence, I
suppose that the Relazione in this case aimed to give more an account that,
although entertaining, was mostly focused in providing military data.
Unfortunately we know nothing about the recipients of Francesco’s version(s),
but it is clear that here the emphasis was centered more in exalting the figure
of the author himself, describing his successes as negotiator with Slavs and
Turks alike, possibly as a tool to obtain some gratification – maybe the
knighthood of Saint Mark? –
Likewise, I could not forget that poor Antonio, who provided the backbone of
the Relazione itself, was never mentioned in any of the versions and actually,
his work became the work of either Mariano or Francesco according to the
words of his brothers. True, it is possible that there was a version under his
name which is unknown to me, but my guess is different.
I suppose that the Bolizzas created these reports in order to prove that they
were perfect mediators for the needs of the Venetian Republic: close friends –
amicissimi, as it is written in the text – of the mountains’ chieftains, yet familiar
with the Venetian vocabulary. Fond of Slavic and Turkish customs, but loyal to
the Republic and its affairs. Established in the area, and well connected with
the Venetian elite, thanks to the network they were able to build with members
of the Venetian patriciate, the local representatives of the Ottoman government,
and the chieftains of the rebel people of the mountains alike.
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Yet, if we analyze the meaning of the word amico, friend, in Giuseppe Boerio’s
fundamental Dictionary of Venetian dialect, he describes “essere amicissimo” (to
be the absolute superlative of friend) as such: “to be lost for someone; not being
able to see beyond this person or to consider this person fairly, that is whishing
all the best for this person.”17 Usually, Venetian officials would have described
amicissimo of Turkish subjects someone who was not to trust, as a friend of
enemies. But Francesco Bolizza was labelled by them as “wise and astute man,
who often serves the [Venetian] representative,”18 despite he defined himself
amicissimo of the Turks and Slavs alike. Following Natalie Rothman, Francesco
Bolizza appears to be a trans-imperial subject, who, thanks to his cultural
capital, was able operate as a cultural broker, a “central figure in the process of
boundary-making in Early Modern Mediterranean”, precisely for the fact that
he could cross these boundaries.19
Francesco was however one of the members of a family of brokers of culture,
and according to what we have seen so far, it appears that the Bolizza divided
the labor assigning to each brother precise intermediaries: Mariano was
summoned by the Governor and the Bailo in Constantinople to negotiate with
Slavic leaders in Albania and Montenegro, while Francesco was the one who
handled the relationship with Venice and the Turkish leaders of southern
Dalmatia. We know less about Antonio, not only from the Relazione, but in
17 Giuseppe Boerio, Dizionario del dialetto veneziano, Venice, 1867, p. 31. 18 “soggetto di gran politica, serve a cenni il pubblico rappresentante”. ASV, Collegio, Relazioni dei rettori, ambasciatori ed altre cariche. b. 65 (02/27/1632). 19 Natalie Rothman, Brokering Empire : Trans-Imperial Subjects between Venice and Istanbul.
Ithaca, New York, London, 2012. pp. 14-15.
20
general. This very silence of the sources and the nature of the only task
assigned to him (that is, collect information, almost as a spy) may indicate that
he was not as involved in, or capable of establishing his name as Francesco
and Mariano had done.
This hypothesis is strengthen by another couple of documents I have found in
the State Archives of Venice regarding the assignment of the postal service
between Venice and Constantinople to the Bolizza family, in which it appears
that, initially, Giovanni Bolizza thought about passing the office to his son
Antonio, but soon changed his mind and gave it to Francesco before dying.20
I thought it was possible to narrow down even more the pool of potential
recipients to men only and not women. That came to my mind while reading a
passage on sheep.
Describing the richness of Mount Lovcen – the mountain which stands above
Kotor, right behind the city – on its Albanian slope, the Bolizza brothers wrote:
Here, in an area extending twelve miles along the ridge of the mountain,
there are rich and extremely pleasant rangelands. As such, when the
summer heat becomes unbearable, and torments the humble and well-
fed sheep, here she finds comforting and abundant restoration. Once she
have grazed and quenched her thirst, she rests during the torrid heat of
20 ASV, Senato Mar, b. 197.
21
the midday sun under the shadow of the innumerable lofty beeches,
ashes and pine trees which provide shade all day long.21
Why the Bolizzas wrote in bucolic, almost romantic ante litteram prose
something that could have been expressed, for example, in: “there are rich
rangelands surrounded by trees, where sheep graze,” or why did they indulge
describing fishing sessions, different trees and animal species, but did not
spend a word on the women of the villages, the wives of the curriers who sewed
their tarpaulin bags to transport the dispatches, or the women on Lake
Shkoder who weaved the fishing nets? As a matter of fact, the only time a
woman appears in the manuscript is when the author is describing the escape
of the Agha of Durrës, who discovered his unfaithful wife in bed with a slave;
and, as it has been shown before, it is possible that it was an invented story. I
supposed that if the Bolizzas wanted to be popular among female readers, they
would have added some details about the lives of Balkan’s women. Even
considering the Relazione a celebratory patchwork of different missions’
reports, in which the conditions of the women were not a concern, the Bolizzas
could have added later some details familiar to them; after all, with all their
travelling, they must have seen some women in the villages!
One last element caught my attention: how the Bolizzas described the Turkish
officials and the Slavic populations under the Ottoman rule. Especially
comparing that with the perspectives of the rettori, who in their reports
21 Robert Elsie, Early Albania, a Reader of Historical Texts, 11th - 17th Centuries, Wiesbaden,
2003; p. 162
22
characterized repeatedly the populations subjects of Venice living on the
borders with the Turks as “savage, bad-tempered, unruly, violent and barbaric
people,”22 the Bolizzas appeared to be far more generous with the villagers of
Montenegro and Albania. This is evident in particular in the description of the
itineraries for Constantinople.
The Bolizzas organize the public correspondence between Venice and the Porte
for over a century, then, after the war between the Republic and the Turks and
the following peace, the route to Kotor was substitute with the one stopping in
Dubrovnik, which allowed the use of horses and therefore quickened the
correspondence. The postal service was carried through dedicated mail frigates
which connected Venice with Kotor, and from there Montenegrin curriers, all
Turkish subjects coming from the surrounding mountains of Albania and
Montenegro, walked – with no help of horses or donkeys – to the city of
Constantinople.
These people are described in contrasting ways. The Bolizzas underlined their
strength, roughness and belligerence – although never in negative way, – but
also their scrupulousness and loyalty. The Governors of Kotor and the bailii on
the other hand were less consistent with their opinions: sometimes they agreed
with the Bolizzas, and other times, especially when the dispatches were not
delivered or arrived too late, they described them as “misfits, careless and
worthless individuals”.23 To be frank though, most of the time the
22 ASV, Collegio, Relazioni dei rettori, ambasciatori ed altre cariche. b. 65 (09/26/1616). 23 ASV, Senato, Dispacci Costantinopoli, f. 5 (03/11/1571).
23
correspondence arrived at destination as planned. Only the year before the
Bolizzas took charge of the postal service there was an awful lot of problems
with dispatches delayed, opened or lost, to the point that I have wondered if
that happened because the Bolizzas, being “really close friends”, as they said,
with the curriers’ villages, somehow sabotaged the work of the Zaguri family, in
order to take over their contract.
However, not a single time the Bolizzas used derogatory adjective to describe
the Slavic people subject of the Turk. Nor they vilified once the Ottoman
officials. It might seem odd, considering that the large part of the data of the
Relazione was collected in behalf of a possible crusade. It must be excluded as
well a sense of common belonging shared by the Bolizza brothers with the
people of Albania’s and Montenegro’s mountains. In fact, as noble citizens of
Kotor, they considered themselves more Venetian than Slavic people: they
spoke Italian in its Venetian variant, professed the Roman Catholic rite, and
considered the country folks living right outside the walls of Kotor in the
paternalistic fashion typical of Early Modern time. Once again, in my opinion,
this must be read in terms of the purpose of the account: the Bolizzas wanted
to prove to the Venetian noblemen that they were the best possible mediators
with the surrounding people money could buy. The language used and the
references made in the text clearly establish the Relazione as a Venetian
product for Venetian – or Italian – readers, yet they genuinely sounded familiar
and at ease with both Slavic and Turkish people and their customs; so familiar
24
that they were able to understand how to “translate” them in comprehensible
terms for a patrician of the lagoon of Venice.
To support my hypothesis, I want to mention a couple of passages of another,
later report made by Francesco, when he encountered the Bassà of Bosnia (a
high rank official of the Ottoman Empire) as representative of the Venetians in
the area.24
At the end of the first day of meeting, Francesco was about to bid the bassà
farewell by kissing his dress, but the Turkish official stopped him and gave
Francesco his hand, “a sing of friendship and high respect”. Something similar
happened the day after when, sailing in front of the city of Kotor which was
paying homage to the bassà by firing multiple salvos, the bassà expressed his
pleasure by taking Francesco’s hand; at the same time, however, Bolizza noted
that he took his right hand, “which among the Turks is honored less than the
left one”, probably to express the bassà’s slight disappointment for not having
had the chance to meet in person the rettore. Lastly, with ill-concealed pride,
Francesco reported that he was invited by the Turkish official to sit next to him
while having dinner, and be told that, despite it was prescribed that no one
could drink wine at the table of the bassà, he wanted to homage the Bolizza by
granting him this privilege. Francesco declared to be “flattered beyond words,
but despite the insistence of that magnanimous bassà, I humbly declined the
homage and followed the Turkish prescription.”
24 The following passages are taken from DKZD, In materia di confini, secc. XVI-XVII, ms. 508,
cc. 212r-219r (1631).
25
What emerged in these passages was not only the undisputed trust and respect
that both the Venetian and Turkish officials granted Francesco, but also the
attention he paid in putting in his report details perhaps not essential for the
purpose of describing his mission, but certainly very effective. Doing so he
established, on the one hand, his ability of relating with the people of the
Turkish Empire in the Balkans, and on the other his mastery in translating
customary details otherwise insignificant for people with little familiarity with
Ottoman and Slav practices.
As I mentioned already, when I started to work on the Relazione, I thought that
the most important part for my interests would have been the description of
the itinerary to Constantinople. It was almost a unicum of its kind for several
reasons, one of which is that, it described the route from Kotor to
Constantinople, while the majority of the other travel accounts in the southern
Balkans moved in the opposite direction. As far as I am concerned (and
apparently as far as Stefanos Yerasimos – who made an inventory of all the
travel report in the Ottoman Empire up till the XVI century – is, too),25 this is
the oldest account which delineates day by day the route from southern
Dalmatia to the capital of the Empire.
I was surprise to find very few studies on the itinerary of the curriers. I soon
realized why: it is not possible to reconstruct it in details. Besides the problem
of not having other sources with which compare the report of the Bolizzas,
25 Stefanos Yerasimos, Les voyageurs dans l'Empire Ottoman, XIVe-XVIe sie ̀cles : bibliografie, itine ́raires et inventaire des lieux habite ́s. Ankara, 1991.
26
every version of it presented significant inconsistencies with the other
descriptions. Later sources regarding other routes were of partial help,
especially for the last part of the trip, closer to Constantinople, but did not
supply useful information for the first part in Montenegro. In addition, some of
the sites in which the curriers spent their nights along the way are not
traceable anymore, either because they have been renamed in completely
different ways, or perhaps they do not exist anymore. The different versions of
the manuscript, once again, did not help us, since some places were called in
radically different ways and, for example, in the Marciana version two stops are
over 60 miles apart from each other; too much for a day of walk even for the
strong and tireless Montenegrin curriers.
Lastly, Luciano De Zanche, Stefanos Yerasimos, Šime Ljubić, and Velimir
Sokol, to name a few of those who have attempted to identify the locations
along the itinerary, have come to conflicting results, and none of them really
convincing, for the fact that all of them have only referred to the printed version
of the Marciana, which, as we have just seen, it is obviously imprecise (Ljubić
and De Zanche are aware of the existence of the version in the Venetian State
Archives, but they do not take that in consideration; and nobody appeared to
have knowledge of the existence of the copy of Zadar).
Although I have attempted myself to reconstruct this itinerary (see appendix), I
ended up my study realizing that the document could not answer any of the
questions I had in mind when I approached the Relazione. Instead, it was able
27
to inform me on the strategies of a prominent noble family of Kotor to promote
itself within the Venetian context as a family of cultural brokers. Perhaps
sometimes listening to what the sources have to say, rather than imposing on
them our deaf preconceptions, can bear some fruits.
Appendix: the “old” and the “new” itinerary to Constantinople
The “old” and “new” itineraries differed only in the first part of the trip, and
from a place called Cerniza they follow the same path. The old one reached
Cerniza (probably today’s Cernicë, in Kosovo) in 5 days, stopping in Podgorica,
modern capital of Montenegro, then reaching Plava (Plav), Pech (Peć or Pejë in
modern Kosovo), where there was the seat of the Serbian Orthodox archbishop;
lastly, Nollo Villa Golos Planina (either the village of Novo Selo between Orlat
and Malisevo – which will make sense because it is closer both to Pech and
Cernicë –, or Novo Selo, in the outskirts of Skenderaj, an important trading city
at the foot of mount Goles, but further to reach). Here it is already possible to
see that the curriers every day walked some 10 to 12 hours, covering 25 to 45
miles on mountainous trails.
28
Both the contract between Venice and the Bolizza family and the manuscript
tell us that 3 “counts of Montenegro”, accompanied the curriers for the first 3
stops, one for every stretch, to “guarantee the safety of the postmen’s trip
within their territories”. But since 1604 they were not able, nor perhaps willing,
to offer protection anymore. As I briefly mentioned before, an Ottoman army,
whose ranks were filled with Albanian and Montenegrin soldiers, was sent to
attack the rebellious Kuči people; the attack degenerated in a war between
neighbor villages, whose effects lasted for decades, impeding the passage to
Podgorica and beyond.
Realizing that the situation was not easy to fix, Francesco found another
itinerary, the so called “nuovo”, new, which crossed the Sanjak (a Turkish
administrative division) of Herzegovina. It was longer, and somehow harder,
surely more expensive for Venice, but safer than the old itinerary. Despite the
efforts of both Mariano and Francesco, who were able to obtain only ephemeral
results, they had to give up the old itinerary, and therefore the new one will
become the only route to Kotor from Constantinople.
The second part of the trip was common to both itineraries. Despite the
discrepancies in the versions of the manuscript that I mentioned before, I will
present the one which appears to me more reasonable.
29
First part of the vecchio itinerary (until Cerniza) and beginning of the common one. The dotted
line shows the alternative option for the stop of Novo Selo.
The first stretch reached a placed called Govicina, probably in the surrounding
of the Macedonian city of Kumanovo; then they crossed the river Kriva
mostlikely in Psaca, and finally entered in Bulgaria in an unknown town called
Cosmizza. I believe it to be today’s Kyustendil, and if I am wrong, it will be
somewhere around there, also because it is the only passage to reach the next
stop, Samokov, a major iron producing center for all the middle ages and the
early modern time. The importance is underlined by the fact that it is the only
stop in the list of the Bolizzas, which is somehow characterized with “where 21
mills are making iron”. The next stop is an absolute conjecture, since
Francesco calls it Iopranoppo and Mariano Sanxava and both names are not
ascribable to any of the cities in that region. Therefore I have based my
30
Second part of both the itineraries to Constantinople.
hypothesis to locate it near Belovo, considering the following stop, the great city
of Plovdiv, or Filippopoli as it was called. The aforesaid considerations
regarding Sanxava also apply to Siroviza, which is possibly Varbitsa. There are
finally no doubt about the next one, Harmanli, but it is odd that the next stop,
Tecie (today Svilingrad, called under the Ottomans Tchermen), and the
following one, Haps (Havsa) cut off of the itinerary the most important city in
the region, Edirne, also known as Adrianopoli. In their last stretch the curriers
stopped in Bargas (Lulebargaz), Chiorlia (Çorlu), Chiombargas (Çatlaca) and
finally found some rest in the gardens of Pera in Constantinople.
31
First part of the nuovo itinerary. The change of color represent the beginning of the shared
itinerary.
The new itinerary is even more difficult to trace. We know for sure that they
had to avoid the mounts north east of Kotor almost until Pristina, therefore
their passage was north east of the city, passing through Rizan, at the end of
the gulf of Kotor and then going north, up on the mountains, to Plisevicci,
which, reasonably, was located south of Niksic. Dobranti is nowhere to be
found, and my guess is that it was in Savnik, an important trading post in the
area. Next, they had to cross the Tara River and its impressive canyon. In the
manuscript it is not specified (except in the State Archive version) the name of
the place, which makes me think that it was common knowledge at the time
that there were only one bridge in the region. I believe that place to be Lever
32
Tara, where there are some scattered ruins of a Roman bridge. For the next
stops we have, finally, little doubts: Brodaresso (Brodarevo) was followed by
Scenize (modern day Sjenica), the important merchant city of Novo Pasaro (Novi
Pazar), Dimitroviza (Mitrovice), Pristina, and lastly Cernica, where it merged
into the old itinerary.
33
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34
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