Yajnaseni The Story Of Draupadi Pratibha Ray Ray

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About the Author

Pratibha Ray is an eminent novelist and short story writer of Orissa. In her
stories she has tried to unravel the underlying mysteries of society. From
romanticism she moved into the realities of life. Her interest and choice of a
subject for novel or short story are varied. The innumerable strains of modem
life, the alienation of individuals, hedonistic philosophy, corruption in the
narrow lanes of politics and moral degradation which comprises the nucleus
of her thoughts are reflected in her novels. Pratibha Ray's Yajnaseni is the best
seller of Orissa and her novels have gone into several editions. The author
was presented the Bharatiya Jnanpith's prestigious ninth Moortidevi Award in
1993 for her novel Yajnaseni.

About the Translator

Pradip Bhattacharya is the author of 14 published books covering English

literature, rural development, homoeopathy, children's stories, ancient Indian
history, the Mahabharata. He has also translated Rabindranath Tagore's
Shantiniketan and Bankim Chandra Chatterjee's Krishnacharita into English
for the first time.

He is the only Indian to be awarded the International Human Resource

Development Fellowship (1989) by Manchester University and the Institute
of Training and Development, U.K. He is a member of the Indian
Administrative Service and a Secretary to the Government of West Bengal.

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 First published in 1995 by
Rupa Publications India Pvt. Ltd.
7/16, Ansari Road, Daryaganj
New Delhi 110002

Sales centres:
Allahabad Bengaluru Chennai
Hyderabad Jaipur Kathmandu
Kolkata Mumbai

Copyright © Pratibha Ray 1995

Translation copyright © Pradip Bhattacharya 1995

Ninth impression 2012

All rights reserved.

No part of this publication may be reproduced, transmitted, or stored in a
retrieval system, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise, without the prior permission of the
publisher.

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 This book is sold subject to the condition that it shall not, by way of trade
or otherwise, be lent, resold, hired out, or otherwise circulated, without the
publisher's prior consent, in any form of binding or cover other than that in
which it is published.

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 1
"Finis,"
your dear sakhi.
But after writing finis it seems as though I have not been able to write
anything at all. The long-drawn tale of life brimming with tears and laughter
lies fluttering like a blank scroll on the breast of inexorable Time. As if the
pilgrim on the road to Death leaves behind everything in this world! Though
we may well so imagine, actually he leaves behind nothing. Just this
crumbling body is left here and even that is not his own. The soul flies away
— when was it his, anyway?
The skies have no beginning and no end. The ocean neither wastes away
nor increases. The sun neither rises nor sets. Your heart's desire is neither
fulfilled nor left empty. Our relationship too has no name and no end.
Therefore, in this insignificant letter what final word will I be able to set
down? Even after relating everything of life the last word is invariably left
unsaid. After receiving everything, fulfilment is left. After all has ended, the
auspicious beginning remains. Beginning of what and whose end? That which
is creation is annihilation. Inauguration is itself dissolution — that is mighty
Time, eternal and infinite.
As the breeze carries scent from flowers, I wonder: attracted by whose
perfume does life leave this body? Where does it go and where does it come
from?
Lust, anger and greed are the doors to hell. O Lord! Is hell the end? Till the
last moment when death's icy hands freeze a creature's soul, is doubt finally
dispelled while struggling to utter the last word on life? The golden dust of
Mount Meru is slipping underfoot. There is no feeling left in the feet. They
are gone, those people, who knows where, following whom throughout life
these tender feet shed blood, bore pain. Not once did any of them exclaim,
"Oh!" and look back. What mighty obstacle would that "Oh!" have created to
their attaining heaven? Who had wanted heaven? Who had craved a
kingdom? And you had wanted war? Despite someone else being the root of
all the causes, they emptied the entire cup of blame on my head and went
away — leaving me thus at death's door!
Giving the innocent child a toy and snatching it away the next moment to
make it cry! Why fabricate this elaborate drama of taking along all this? It is
fun to play with one who asks with hands outspread. But one who asks for
nothing — with her such toying! If this is not cruelty, what is? He who is far
from the perishable, who is beyond the imperishable, is Purushottam to whom
all is owed. He is the lord of supreme bliss. Why does He play such a game?
To whom does He give and from whom does He take?
Life is slipping away underfoot. Those who were my companions have
gone ahead on the road to heaven. In the great blue expanse everything seems
empty, meaningless. Yet today on the way to death all of life's congealed
pride and hurt begins to flow like melting wax. Query after query dashes
against the shores of the heart. Still, the last word cannot be said. Finis has
been written to the letter. Moment by moment as I slide down the path of
Death I begin to read the letter again. Perhaps the secret of this creation is
infinite, unplumbed curiosity about life! That is why despite the varied
experience of life it remains shrouded perpetually in the mystery of joy and
sorrow, prosperity and poverty, love and loss, life and death. This letter,
written with my blood, is my only companion on the road to death. While
reading my own letter should my soul leave the body, remember that it is you
who are its recipient, Priya Sakha! Govind! O best of all men, Krishna! O
Madhusudan! Krishnaa's pranani!
All the grievances, all the silent hurts and reproaches of life, today, in these
last moments, I place here. In life regrets will remain.
What agonies did I not suffer for preserving dharma? I had thought that on
the strength of my adherence to dharma and fidelity as a wife I would be able
to accompany my husbands to heaven. Yet, I had but touched the golden dust
of Himalaya's foothills when my feet slipped and I fell! Five husbands — but
not one turned back even to look. Rather, Dharmaraj Yudhishthir, lord of
righteousness, said to Bhim, "Do not turn back to look! Come forward!"
Those very words of his shattered my heart. I mused: how false is this bond
between husband and wife! Affection, love, sacrifice and surrender! If man
suffers the consequences of his own deeds, then offering myself at the feet of
five husbands for the sake of preserving Yudhishthir's dharma, why did I have
to bear the burden of the whole world's mockery, sneers, innuendos, abuse,
scorn and slander?
Dvaparyuga was about to end. The day Abhimanyu's son Parikshit was
anointed king on the throne of Hastinapur from that very day the Kaliyuga
commenced. It is said that my name will be counted as one of the five satis,
renowned for chastity. Men and women of Kaliyuga will laugh scornfully
saying, "If with five husbands Draupadi could be a sati, then what is the need
for fidelity to one husband?" With many husbands why can't the women of
Kaliyuga be satis? Draupadi will be food for mockery and jest amid the
perverted sexuality of Kaliyuga's debauched men and women. How will these
people appreciate that five-husbanded Draupadi had to burn inch by inch in
the cause of chastity? Then the heroine of Hastinapur, Draupadi, will become
a condemned soul, the heroine of a tale of calumny. O Krishna! O Vasudev,
you are omnipotent! It is by your wish that Draupadi has made this long
journey from birth till now. By your wish Draupadi's eyes have opened and
shut, her breath has come and gone. Then, have you no share in her praise and
blame?
Today with the blood dripping from her heart Draupadi is writing about the
start of her life on the stones of the holy Himalayas. Some day, for saving the
oppressed world, you will arrive on earth by way of the Himalayas. That day
you will read this blood-drenched autobiography written in indelible letters.
"Aha!" — the exclamation will be voiced for Draupadi. Enough — that is all I
want for myself.
You are the knower of hearts. What is unknown to you? Yet, the tormented
cry does not reach you unless it is voiced aloud. Therefore, I am placing
everything before you.
Time may transform me into a goddess, but I appeared on this earth with
this body in human form. My five husbands are each a creature of this mortal
world. Our master, the great sage, Krishna Dvaipayan, has established me as a
deity. In his eyes I appear divine. The cause of my having five husbands he
has attributed to some boon by Shiva. But I am no goddess and no knower of
past births. Therefore, today on the road to death whatever I say I shall speak
the truth. The story of my life, is nothing other than the life-story of any
human being on this mortal world. Read the indelible words of this letter.
Seeing each hair-raising incident of my life the people of Kaliyuga will be
able to decide whether the insults Draupadi suffered have ever been borne by
any woman of any time. God forbid that in future anyone should ever suffer
such abuse.
O Sakha! The day I was insulted in the Kuru court, having lost confidence
in the five husbands, casting all shame aside, with both hands uplifted, it was
you I called, it was before you that I surrendered. And today when once again
my five husbands have gone ahead leaving me helpless, I am offering myself
to you. All my grief and agony, insults and heartbreaks — I am offering you
everything. If I am no longer my own, why should my grief remain mine?
O Krishna, knower of hearts! What is unknown to you? Yet I am setting
down my story. Grief is lessened by unburdening the heart. And when I am
unburdening the heart then everything — my faults, weaknesses, illusions —
all will be exposed. If the world blames me for this, what can I say? I could
not rise above mistakes and avoid false steps, perhaps that is why the road to
heaven was blocked to me.
Time is passing away. My body is lacerated, my heart is shattered. Blood is
dripping from my heart and it is in this blood that my story is drenched. At the
time of death, whatever a man says or does is beyond his control. May the
accumulated agony of so many years gush out as a libation at your feet. Let
the world see. O Govind! do not turn my mind and heart inert till my story is
complete. Do not destroy my memory, do not give it into the hands of death.
Only let me tell my story — standing at death's door this little I pray.
From where shall I begin? My birth? But my birth was an exception. I was
born nubile. The sacrificial altar is my mother. Yajnasena is my father. So I
am Yajnaseni.
Yajnaseni! Panchal princess, Panchali! Drupad's daughter, Draupadi!

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 2
In the Dvaparyuga it was the area under the Kurus and Panchals which was
the Aryan heartland. Bharat's descendants — the Kurus — made Hastinapur
on the banks of the Ganga the capital of their kingdom. At this time it was the
symbol of the country's pride and glory. The descendants of the Panchal king
were not inferior to the Kurus. Actually, between them a sort of rivalry
prevailed.
My father's childhood friend was Drona. And he was the tutor of the
Pandavs. Once he approached King Drupad for help. Father blurted out in
jest, "A begging Brahman and friend to a king! Friendship can be only
between equals."
Insulted, Drona left. He got employment in the Kuru court. That insult kept
smouldering in his heart. After the weapons-training of the Pandavs was over
Drona asked for his fees: "Bind king Drupad and throw him at my feet!"
The third Pandav, Arjun, was Drona's favourite disciple and supremely
proficient in archery. In all Aryavart no one except Radheya Karna dared to
face him.
It was nothing much for the Pandavs. Arjun imprisoned my father and
threw him at Drona's feet.
Drona returned the insult saying, "Only a king can be a king's friend. But
today you have no kingdom. From now on the northern portion of Panchal is
mine. You shall be the ruler of the southern side of the Ganga river. Now we
are equals. Is there any bar to our friendship now?"
Losing half his kingdom, Drupad put forward his hand in false amity. It
was the northern part of Panchal that was more prosperous. Drona had kept it
for himself.
A kshatriya warrior can never forget an insult. The insult could not be
avenged without the killing of Drona. On Drona's side were Bhishma, Karna,
Shalya, Jayadrath, Duryodhan and his hundred brothers and then the huge
army of Hastinapur! Who was there in Panchal who could slay Drona?
To get a son who could kill Drona, king Drupad gratified Upyaj,
descendant of sage Kashyap, and had Upyaj and Yaj conduct a sacrificial
ritual.
From the sacred flames of the sacrificial fire a radiant son, my brother
Dhrishtadyumna, was born and from the sacrificial altar I was born, like a
blue lotus-coloured gem — Yajnaseni!
People said of me — exquisitely beautiful! Amazing! Complexion like the
petals of the blue lotus! Thick hair like the waves of the ocean, and large,
entrancing blue lotus-like eyes radiant with intelligence! Like an image
sculpted by the world's greatest sculptor, with unblemished beauty of face and
matching loveliness of figure. Tall, well-formed breasts, narrow waist,
plantain-stalk-like rounded firm thighs, fingers and toes like champak petals,
palms and soles like red lotuses, pearl-like teeth, a smile that shamed even
lightning, moon-like nails. The lotus-fragrance of the body deluded even bees.
The serpentine loveliness of my hair would imprison even the breeze into
stillness. Poets described my beauty as depriving even sages of their senses.
In white garments, wearing a white crown and holding a white lotus, when
I appeared like a blooming blue lotus on the sacrificial altar, every part of my
body was resplendent with the glow of youth. Seeing me, even the sages
seated around the altar who had controlled their senses were stunned. The
chanting lips trembled, the voices grew still. Some young ascetics fell
senseless. Even tree leaves were stilled for some moments. The fire flared
silent, unflickering. Perhaps mighty Time stood still at that moment.
I am not describing the beauty of my own form. People said so. Father's
court poets were exclaiming, "Dark beauty, Shyama! However much you may
describe her beauty, so much is left out. Even after composing poems all
through life one will not find a simile for this incomparable loveliness.
Krishnaa is herself her own simile"!
At my birth there was a prophecy: "This woman has taken birth to avenge
your insult. She has appeared to fulfil a vow. By her, dharma will be
preserved on this earth, kshatriyas will be destroyed. She will be the destroyer
of the Kauravs."
God had given me a body of unprecedented loveliness and a heart full of
goodness. Opening these lovely eyes as I was gazing at this entrancing
creation, I heard the utterances of the sages and ascetics performing the
sacrifice — my birth was not from my father's seed but from the sacrificial
altar built for fulfilling a vow. From even before birth, I was destined to
avenge my father's insult! I was going to be the weapon for preserving
dharma on this earth and destroying the wicked. It was for this that I was
born. Should only woman be forced to be the medium for preserving dharma
and annihilating evil throughout the ages? Is it woman who is the cause of
creation and destruction? Sita had to become the medium for the destruction
of Lanka and the establishment of Ram's rule. For this, she had to discard all
the joys of her life and become a forest-dweller. Then, Ravan's lust
imprisoned her in the Ashok forest, insulted her, tormented her. Finally,
dharma was established on earth. The intention behind Lord Ram's birth was
fulfilled. But ultimately what did Sita get? The sentence of exile from Ram!
Public test of chastity! The earth cracked open at the calumny. To hide her
sorrow, shame and insults Sita sank into Earth's lap.
Even to think of all this makes the heart tremble. My life's goal:
preservation of dharma and destruction of the Kauravs! Immersing itself in
fantasies of happiness, my mind shivered with some unknown apprehension.
Joining my palms, with eyes closed I prayed, "O Lord! If my birth is for
preserving dharma on earth then give me all the insults and calumny that are
to come, but also give me the strength to bear them all."
Noticing me lost in thought Father was much pleased. Blessing me with his
hand on my head he said, "Yajnaseni! It is you who will avenge your father's
insult. That is why both of you have been born of the sacrificial fire. My
sacrificial ritual has been successful."
Touching Father's feet I said, "It is my duty to fulfil your desire. May your
blessing be ever on my head."
Father said nothing. His eyes were brimming with tears. Even now his
heart was burning with the agony of Drona's insult. I vowed, "If need be, I
shall quench this fire with the tears of my life."
Our naming ceremony was held. Brother was bom with armour,
resplendent with nobility. Sage Upyaja said, "This son is bom from fire. It is
this famous son who will slay Drona. Let him be named Dhrishtadyumna."
Looking at me affectionately he said, "Let Drupad's daughter, this dark
complexioned one, be named Krishnaa."
"Krishnaa!... Krishna and Krishnaa! How beautiful!" Father said and gazed
at the sky, his face gleaming with satisfaction. Father's happiness rubbed off
on me. I began thinking, "Who is this Krishna whose name itself is so
nectarous?"
Father was softly saying, "O Krishna! It is to you that I shall offer my
Krishnaa. After all, you are the best of all men in Aryavart! A hero! And the
establishment of dharma is the goal of your life. You are pride-humbling
Govind. On giving Krishnaa into your hands my lost honour will return. It is
for this that Krishnaa's birth has taken place."
Some unknown sensation thrilled me. Every pore in my skin throbbed with
joy. The finest of Aryavart's heroes! The greatest warrior and dharma-
establisher! Who would not desire him? And moreover I had no separate
desire of my own. Just now I had made a vow before my father. So I was an
offering to Krishna. If that were not so, why would sage Upyaj have
christened me "Krishnaa"?
Krishna and Krishnaa! A heavenly, pure, sweet stream of love drenched my
heart. My eyes brimmed over. But who was this greatest of all men, Krishna?
I did not know.

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 3
Nitambini was my favourite sakhi. That day I was enjoying the evening
breeze in the garden. In private I asked her, "Who is Krishna?"
Sakhi glanced at me out of the comer of her eyes and pursing her lips
giggled, "What business has Krishnaa with Krishna?"
I burst out laughing, "I have heard from Father that everyone has some
need of Krishna — not just Krishnaa."
"Krishnaa might have some special need?" Even now Nitambini was
smiling mischievously.
In a calm voice I said, "I have heard that for some special purpose Krishna
has incarnated on earth."
Touching my chin Nitambini said, "Sakhi! Forget Krishna!"
"Why?" I asked in bewilderment.
"Yes, listen to me. It is true that he has wisdom and nobility. He is far-
seeing, a master of politics, powerful and heroic in action. He is attractive as
the lotus in bloom and as pure. He fulfils the prayer of the oppressed,
reciprocates affection. If he accepts with one hand, he gifts with a thousand.
His heart is vast, noble. He is incomparably heroic, the best of men, yet....
"Yet?" I asked in surprise.
"...yes. He is a libertine. He is in love with sixteen thousand gopis. He is so
adept in winning the female heart that on hearing his enchanting flute women
would rush to meet him on the banks of Yamuna. Of course, this was when he
was in his teens, and now he is the ruler of Dvaraka, wise in dharma."
He was the receptacle of the finest qualities - it was but natural for them to
go mad about him, become oblivious of husband, family and the world. Why
sixteen thousand, if hundreds of thousands of women went mad about him,
how was it his fault? How I wished I could see this finest of men just once!
What did he look like? If I asked Nitambini she would mock me. She would
gossip about it with the other sakhis, grossly exaggerating it. Then they would
tease me unmercifully — I went on thinking in this way. And then, giving it a
different tack, I asked, "Do you know of Krishna's ancestry?"
 Nitambini burst out laughing, "Family and ancestry are looked into by
parents. The woman regards the appearance. If you hear about Krishna's
appearance, you will lose your senses. You will say, 'Without Krishna life is
meaningless; fetch me Krishna at once or I will die!' Tell me, then-what shall
I do?"
I was lost in a dream — Krishna's form! That vision was my constant
companion. At that age who did not indulge in fantasy? How much joy there
was in imagination! Every fancy of everyone does not come true. Yet, who
can live fancy-free?
I was lost in visions of Krishna.
Both of us sakhis were seated under the creeper-covered dark tamal grove.
The colour of the setting sun tinted the blue of the sky and dyed my feet with
aaltaa. Blue lilies bloomed in the crystal waters of the pool. In the evening
sky scattered clouds obstructed the moon, playing with blue lilies. Noticing
the clouds in the sky, my pet peacock spread its tail, preparing to dance.
Nitambini continued praising Krishna's beauty. My heart was dancing,
keeping time with the peacock.
I was musing: "What is Krishna like? Perhaps like the blue tamal tree or
like the blue-black clouds? His eyes are like blue lilies. Like the resplendent
sapphire blue of peacock feathers is his hair. And his lips will be curved,
lovely like agastya flowers. Hands and feet like lotus buds, chest broad like
the blue sky: his voice like the cuckoo's spring call: the fragrance of his body
like henna and his form darkly tender yet tall as the champak tree..."
Entranced, I was listening to Nitambini's description.
She too was watching me out of the corner of her eye. After pausing for a
while she talked on — about the honeyed embrace of Krishna and the
intoxication of loving Krishna....
Like one drunk, I lay down in Nitambini's lap. My whole body was
throbbing. My heart was aching with a peculiar surge of emotion. This feeling
I had never had before. What was it? Why did it occur?
Nitambini was whispering into my ear, "Love of Krishna! This is its sign.
O Lord! What shall I do now?"
She laid me down under the creepers in the grove and stepped towards the
pool to bring water to bring me to my senses. I had not lost consciousness, for
I could understand everything. But I was moving in some dream world.
Wherever I looked I saw Krishna.... blue.... Krishna.... blue ... the whole
world full of Krishna ... full of love ... honeyed. Krishna pervading the world!
Before Nitambini could bring some water, a few drops of water fell from
the blue clouds. On my throbbing body drops fell from the Krishna-dark
tamal tree. Thrill over thrill! My peacock was fanning my face with its tail.
Slowly I collected myself and tried to sit up. I was lost in shame. Chheeh!
what would sakhi be thinking? By the time sakhi arrived with water, I had
covered my face in shame. Along with water she had plucked two lilies.
"Alas! Why did you pluck the flowers? All night long the blue lilies would
have laughed drinking the moonshine. Nitambini, you are heartless!" But she
was sprinkling water on my face. I remained as I was, not being able to say
anything — on the one hand was shame and on the other regret that sakhi had
plucked the lilies!
Slowly she began to stroke my face with the lily petals and whispered in
my ears, "I know without the reviving touch of Krishna this illness cannot be
cured. But where will I find the Dvaraka-dweller? So, taking Krishna's name,
I keep these two blue lilies on your heart. Let that revive you and help you sit
up. Otherwise your father will send for the royal physician. Nilan-jana has
gone to him with the news. What shall I tell the king about the ailment?"
Saying this, Nitambini placed the two flowers on my breast. I embraced
them fondly, "Aah! Why did you pluck them?" Carefully I sat up, collecting
myself.
Nervously Nitambini exclaimed, "The king has arrived. Someone is
following him."
I understood that all this was Nilanjana's doing. Hearing about my
condition, Father had arrived with the royal physician. Father could not bear
to see me ill. Now what could I tell him? That I had fallen unconscious
listening to Krishna being described? If Nitambini blurted this out, how
would I lift up my head to face Father?
I was paralysed with shame and was getting angry with Nilan-jana. Where
was the need to report such a trifling matter? As it was, I detested medicine.
Moreover, I was afraid of the royal physician.
Father was saying affectionately, "When the cure of all diseases, Krishna
himself, is present, why should I bring along the royal physician? Do not be
afraid, Daughter!"
The scent of henna flowers filled the whole garden. A gust of breeze came
and some tamal flowers fell on me. Blown by it, a peacock feather fell by my
side. The thrill was limitless, indescribable. How was all this happening! My
pet peacock had left the garden long before.
Father's loving voice was saying, "Take Krishna's blessings, Daughter! His
presence here is an indication that you are supremely fortunate."
In case I fainted again touching the peacock feather, I did not pick it up.
Nitambini had understood my state of mind. Carefully she picked it up and
said, "I shall keep it with your poems." — Chheeh! Nitambini did not have
the slightest idea of propriety. That I wrote poetry — was this something to
mention in Krishna's presence? What would he say when he heard of my
writing poetry — the very dust of whose feet permeated the whole world with
poetry? And Father was also standing there!
Father continued, "Will you not touch Krishna's feet, Daughter? He has just
arrived from Dvaraka. Hearing of your illness, he has come along to the
garden."
Both the fresh lilies were still in my hands. Just by the side of Father's feet
were two feet like blue lotuses. Even the greatest poet of the world would not
be able to describe those feet. I did not know what enchantment lay in them. I
placed the lilies on those feet. My tears fell on them.
It was only those feet that I saw at our first encounter. He returned to the
palace with Father. Till he passed beyond sight I remained frozen just like
that. Nitambini shook me and exclaimed, "What have you done! Gave to
Krishna in offering those very blue lilies kept on your breast! What will you
do now?"
Helplessly I said, "Yes, what shall I do now?"
All night I was lost in those feet. I did not know how many poems I wrote.
Still the heart was not satisfied. I thought if I was unable to describe his feet,
how would my poetry ever describe his face, eyes, lips? And if I could not do
so, what was the use of poetry?
There is poetry in the heart of every human being. Some pour it out in
writing, others do not. I wrote down whatever came to mind in the form of
poetry. Father had made arrangements for my education. Both my tutor and
my father said that I was scholarly, knowledge-hungry. Quickly I mastered
many branches of knowledge. I became an expert in mathematics, music,
painting, cookery, flower-arrangement, hospitality and other matters. But
writing poetry was an obsession which I went on learning by myself. Father
did not know anything about this.
Quite often discussions on various scriptures took place at our place. Poetry
also had its turn. Many scholars, poets, wise men used to be invited. These
discussions were organised for my sake. Father knew that my interest lay
more in these rather than in singing and dancing. At these discussions, my
queries were resolved. Attempts were made to quench my thirst for
knowledge. But this thirst was limitless.
Once I was listening to Vedvyas Krishna Dvaipayan and agitatedly asked
him, "If this life is not long enough to acquire the knowledge of all the books
and sciences of the world, then what should man do?"
Vedvyas laughed and said, "It would have been better if your name had
been Trishnaa [thirst] instead of Krishnaa. Daughter, thirst gives pain, but the
thirst for knowledge is full of bliss. It is not quenched in a thousand births, let
alone one birth. Thirst is quenched by drinking water. But on drinking
knowledge, the thirst for knowledge becomes yet stronger. Once this thirst is
quenched the road to knowledge is blocked. The life that ends while gathering
multicoloured shells of knowledge from the shores of eternal time — that is a
meaningful life."
Delighted I asked, "I have finished all the books given by my tutors. Now
what book should I read?"
Vedvyas smiled and said, "Is there any paucity of books of knowledge?
This vast cosmos is a library. From each atom and molecule to every planet
and star, all are books of His creation. Its pages are the experiences of every
moment linked to this earth's dust particles. Therefore, every experience of
life is a subject for study. Innumerable scholars, poets, sages, seers, wise men
have not been able to unveil the mystery of life. Daughter, what is the need
for any more books? Study life. Substantiate the nobility of life. God has
created each of us for a particular purpose. Many incidents of your life are
waiting for you — they will be your life's supreme study. Go, prepare yourself
for them and prove your worth.
Prophetic seer Vedvyas! He described my future indisputably. I began to
spin many fantasies and found satisfaction in giving them poetic form.
But the experience of that day! How could I give it utterance? It is indelibly
imprinted on my heart. What pen will be able to translate it into language?
The rhythm of each line is unique — absolutely its very own.

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 4
The sun had not yet risen. Some sweet sound broke my sleep. Carefully I
listened and heard someone repeating at the door of my bedroom "Krishna!
Krishna!" Who was calling in such a sweet voice so early in the morning? I
continued to listen.
Krishna.... Krishna.... Krishna — someone was murmuring the name at the
door of my heart. Was it rising out of my own heart or was someone reciting
it on the other side of the shut door? Perhaps both were true. I opened the
door. The courtyard of my palace was strewn with red. This dawn was quite
distinct from other dawns. There was something special in it. But who was it
that was singing Krishna's name?
Krishna.... Krishna.... Krishna — the sweet voice was floating towards me
from a gilded cage. My favourite blackbird 'Nilmani' was repeating Krishna's
name. The night before, Nitambini had been narrating stories about Krishna's
birth, the miraculous feats of his childhood, the adolescent romance with the
gopis and Radha's love, then in youth the abduction of Rukmini.... she had
gone on recounting many other incidents. The more she criticised Krishna's
faults, the more I found my respect for him increasing. I kept thinking: he
could become the favourite of all Gokul at the age of twelve, so what if he
was beloved of the gopis? Were the gopis distinct from the inhabitants of
Gokul? Although besides Rukmini and Satyabhama he had many other wives
in Dvaraka, he married them solely to protect dharma, for preserving the
honour of women. Krishna who was more radiant than the blue sapphire
could never be soiled. If Krishna, who was world-enchanter, turned heart-
stealer, then what was the harm?
Nilmani had overheard my talk last night. The bird had started reciting
Krishna's name right from early dawn as though its chirping were echoing the
feelings of Krishnaa's heart.
Opening the gilded cage I petted Nilmani and said more softly than its own
voice, "Nilmani!." And it replied, "Krishna. Krishna!" Again I called,
"Nilmani!" It repeated, "Krishna. Krishna!" Again I called, "Nilmani!" It
repeated, "Krishna. Krishna!"
 As often as I called it would respond with Krishna's name. As if by uttering
"Krishna" Nilmani was returning the love I was displaying. I wondered how
Nilmani had managed to understand that it was the name of Krishna which
was giving me the greatest pleasure.
I showed some mock annoyance, "Nilmani, stop this!"
Teasing me it said, "Krishna! Krishna! Krishna! Krishna!"
"Nilmani, Nilmani!" "Krishna!...Krishna!"
"Oh Nilmani! You'll drive me mad!"
I heard laughter — Nilmani was laughing! Behind me sakhi Nitambini had
arrived and touching my unbound hair she said, "Reciting Krishna's name
from the very morning! The entire day is still left."
Startled, I turned around and said in annoyance, "Not me, it is this bird
Nilmani who is reciting his name! I was just rebuking it."
Nitambini swayed her hips exaggeratedly before me and shaking her head
said, "Oh yes — yes, your heart's treasured blue sapphire is truly Krishna;
Krishna who is like a blue sapphire. It is Krishna who is lovingly called
Nilmani. And you, right from the moment of awakening, are going on reciting
'Nilmani! Nilmani'."
Ashamed I bit my tongue and muttered, "Chheeh! How would I know! My
pet bird is named Nilmani, so what can I do?"
"It is you who have named the bird", retorted Nitambini with her eyes
dancing. Defeated, I said, "Yes, it is I who named it. But I do not know why I
liked the name Nilmani. The day my bird's christening was celebrated, the
court poet had brought a long list of names among which this name sounded
best to my ears."
"That is how it happens, my princess! Otherwise with so many names
available why would your name be Krishnaa? How sweet does 'Nilmani'
sound on your lips!"
Shutting Nitambini up I said, "Really! Is today the first day when you are
hearing it? I call 'Nilmani' day in and day out."
Apologetically Nitambini said, "It is not new for me to hear you call
'Nilmani', but it is new for the special guest resting in the guest-chambers.
Will it be all right to disturb his sleep?"
Irritated, I asked, "Who are you talking about? Why should I disturb
anyone's rest?"
Nitambini's eyes were dancing with naughtiness. She said, "This loving
repetition of 'Nilmani' by you and the bird's calling out 'Krishna...Krishna' is
resounding through the guest-chambers. The real Nilmani — poor thing — is
getting restless like a bee maddened by the fragrance of flowers. He cannot
understand who is calling him with such love. Really, Princess, there is no
difference between Nilmani's voice and yours. As I was coming, Krishna
asked me, 'Whose voice is this?' I replied, 'It is the voice of our princess.' He
laughed. Truly, Princess, that laugh! Lucky, you did not see that laugh. It
thrilled me all over."
"What would Krishna be thinking!" I wondered in embarrassment and said,
"I was only calling my pet bird. You could have told him."
Nitambini smiled and said, "I replied to just what he asked. How could I
say more to such a great person?"
Softly I enquired, "Did Krishna ask anything else?"
"Yes. He said, 'Doesn't the princess sleep at night? The sun is not yet up
and she has started calling Nilmani-Nilmani! Not the slightest hint of
lassitude in the voice. It is extremely sweet."
I wanted to rebuke Nitambini but a dream-like illusion was enveloping me
within and a peculiar happiness was filling my being.
Nitambini said, "I have not finished. How will it do if you lose your senses
from now itself?"
I roused myself. Nitambini pursed her lips and continued, "'It is a matter of
happiness that your princess remembers me. Convey my thanks to her'."
I was dying of embarrassment. What a predicament this Nilmani bird had
thrown me into! How would I face Krishna ever again? Angrily I opened the
gilded cage and let Nilmani fly away. I said, "Go, go away. You are now free.
So am I!" Nilmani went hopping to the balcony. I expected that as in the past
it would fly back to the cage after some time. But after a while it flew far
away calling out, "Krishna. Krishna" and became a dot merging into the blue
sky. It seemed that Nilmani had not understood my mock annoyance and left
me for the forest. Now how would I pass the day without Nilmani? Who
would beguile me by murmuring in my ears my heart's secrets?
Nitambini understood my dilemma. Softly she said, "Princess, do not
worry. He who is named Nilmani never betrays your trust. To tease you it has
flown away or has found a companion. Once a mate is found there is no
attraction left for the gilded cage just as thoughts of the beloved drive away
sleep even on a begemmed bed. Princess, you did not sleep the whole night.
Your eyes are still heavy, lost in dreams. If one does not sleep properly, one
dreams while awake." Nitambini was smiling wickedly with her sari-end
between her teeth.
With what cunning had Nitambini changed the level of the discussion! But
that day her wit did not please me. I was brooding over Nilmani.
Right then from somewhere Nilmani flew back and suddenly perched on
my shoulder. It had somethng in its beak which it put into my hair and loudly
screeched, "Krishnaa!...Krishnaa!...Krishnaa!"
Nitambini was watching amazed. What was surprising about it? This was
no new technique of Nilmani's to placate me. Every time it would bring some
flower in its beak and put it in my hair. But it had never called me "Krishnaa".
It would always say in my ears, "Princess! Angry? Princess!" just as
Nitambini used to enquire. But who had taught it to say "Krishnaa"?
Nitambini blurted out, "Just see what Krishna has done!"
"What has Krishna done?"
"Taught Nilmani to recite the name Krishnaa."
"How?"
"You keep saying 'Krishna-Krishna' here. There he says, 'Krishnaa-
Krishnaa'. It is there that it has heard 'Krishnaa-Krishnaa'!"
I got annoyed with Nitambini's mischievousness sometimes. That day, too,
I got annoyed and said, "Nilmani went to Krishna? What a story!"
"Notice the peacock feather in your hair fragrant with sandalwood!" She
took it out of my hair and waved it before my nose, touched it to my chest and
said, "Understand now?"
Thrilled, I stood amazed. This feather did not belong to my pet peacocks.
Its blue was deep like the clouds in the evening sky, lovely, vast. And then
from where would the fragrance of sandal wood come in peacock feathers?
So, Krishna was taking my name? What was I to him? His beloved wives
were in Dvaraka — eight chief queens, Satyabhama, Rukmini...Me, dark-
complexioned, why should he suddenly think of me? I had surrendered to
him, so I remembered him. But why should he remember me? So many
people offered flowers at the feet of gods every day. Did the gods keep an
account of them? It was the garland round the neck which enhanced a god's
glory and whose fragrance he inhaled. The flowers at the feet roll in the dust.
I was musing thus when Father's commands reached me, "Prepare for
Krishna's audience. After giving you his blessing Krishna will leave for
Dvaraka."
I got ready. Choosing the best flowers from the garden I prepared a garland.
Father had issued directions for greeting him with flower garlands. Shyness
would not do. Father would get angry. Quickly I got ready. But I was not
pleased with my appearance and dress. If his feet were so enchanting how
lovely would his eyes be! Would those eyes be able to tolerate my
appearance, my dress and ornaments? Again and again I was standing before
the mirror changing my saris, changing my ornaments. Nothing would satisfy
me. I was thinking: if it was for facing such lovely eyes that I had been bom,
then why did the creator not give me a more agreeable appearance?
 Irritated with myself and my get-up, I took off all my ornaments. I took off
the sari made of golden threads and wearing my usual white sari sat down on
the bed and cried helplessly, "Nitambini! sakhi! In what form should I meet
Krishna? Show me some way out!"
Nitambini put her hand on my shoulder and said afectionately, "Princess!
Among the world's beautiful women you are the loveliest. Even if Krishna is
the world's most handsome man, why should that bother you? If Krishna were
the blue sky then you would be the evening clouds enhancing its beauty. If
Krishna were the waters of a blue lake then you would be the mountain
ranges reflected swimming in it. If Krishna were the peaceful vast blue sea,
then you would be the tender moss on it. Who is greater than whom? One
enhances the glory of the other. You and Krishna, too, are like that."
I was thinking: was Nitambini flattering me or speaking the truth? Right
then the conch sounded. Nilanjana rushed in flustered and said. "Maharaj is
waiting in the audience chamber. Krishna's chariot is ready to return to
Dvaraka. Please come to meet Krishna."
There was now no time to adorn myself. I was absolutely unadorned. There
was not even time for changing my white sari of silver threads. I set out in
that condition.
There was no time to plait my wet hair either. The unbound tresses flowing
down to my hips would suddenly toss about but I did not bother.
Nitambini said, "Whom the creator has created from beauty itself, what
need does she have of ornaments, dresses, finery? Truly, Princess, this dress
which makes you look like a priestess is extremely enchanting. Will Krishna,
beloved of the gopis, be able to return to Dvaraka composed?"
I said nothing. Father might be getting anxious! I reached the audience
chamber with Nitambini. My eyes were glued to my feet. I did not have the
courage to raise my eyes to see Krishna. If I was unable to withstand the
impact of his enchanting form, what would be my condition?
Before I could greet Krishna he said in a musical voice, "Devi Krishnaa!
Through you, — powerful and endowed with all auspicious qualities, —
many wicked persons on this earth will be destroyed, dharma will be
established. I too have taken a life-long vow to protect and establish dharma.
You too have taken birth for this. Therefore, accept my pranam".
Father said, "That is why I have offered Krishnaa only at Krishna's feet. O
Krishna! Right from the time of her christening Krishnaa has remained
offered at your feet. Please give her shelter in your lotus feet."
With lowered face I had kept my eyes fixed on Krishna's blue-lotus feet.
For some moments I was lost in them. Krishna removed his feet. In a calm,
sweet voice he began speaking, "King Drupad! Devi Krishnaa is no ordinary
woman. For her arrange a svayamvar. The finest hero of Aryavart alone will
be the most suitable match for Krishnaa. By offering her like a servant at the
feet of someone, you are only insulting her. Only he who will prove himself
to be the best of all for Krishnaa, will take Krishnaa's hand in marriage."
Father cried out in distress, "O Krishna! Who besides you can be the finest
hero of Aryavart? Where Krishna is the heart's choice what is the need for
arranging a svayamvar? With you present, who else will have the power to
win Krishnaa in the svayamvar?”
"Yes, there is someone Therefore, without svayamvar none has the
authority to take Krishnaa's hand." Saying this Krishna smiled gently. That
smile seemed to be meant to churn any young woman's heart and snatch all
the nectar stored in it. Sakhi was indicating that I should place the garland in
my hands round Krishna's neck.
I wanted to do that but my hands would not lift up. I was not mad with love
of Krishna, but was helpless. Right then Father enquired, "Who is that? Who
is there besides Krishna who is suitable for Krishnaa, the darling of my
heart?"
In a voice warm with affection Krishna said, "With the powers of Hari,
Hara, Brahma and Indra, a mighty person has taken birth on earth. He is the
third Pandav, Arjun, son of my father's sister. He is about a year younger than
me. Arjun's and my paternal ancestry is the same. Moreover, it is from a part
of me that Arjun has taken birth.
"King Yayati of the Lunar race and Shukracharya's daughter, Devyani, had
a son named Yadu. From Yayati's second wife, Sharmishtha, daughter of the
Haiheya king, Vrishaparva, Puru was bom. He was the ancestor of the
Kauravs and the Pandavs. O King, Arjun's heroism is not hidden from you.
And with him present, I cannot be suitable for Krishnaa. Arjun is not only my
younger brother but my intimate friend. Our bodies are separate, but our souls
are one. By making a world-famous hero such as Arjun your son-in-law you
will assuredly win fame. This will also make for the fulfilment of your vow."
Father was delighted. The hero who had sometime at Drona's command
imprisoned my father would now be his son-in-law. By his prowess Drona's
arrogance would be ground in the dust. Through his son-in-law Drupad would
take revenge for his insult. When that very hero whom Drona had found in the
form of a student became king Drupad's son-in-law, he would be able to stand
with his head held high before Drona. He would say, "Drona! Till today you
laboured to make my son-in-law adept. If you had known that your best
student would become my son-in-law, perhaps you would not have taught him
all the arts of warfare. Now my son-in-law can defeat you, so you will have to
live under my sufferance now."
Father's thoughts were plain on his face. Be it Krishna or Arjun, his son-in-
law must be the best of heroes. If the appropriate son-in-law to take revenge
on Drona was Arjun, then what was the objection to that?
But what of me? The garland I had been weaving since the morning to put
round Krishna's neck would have to be put round Arjun's. That too at
Krishna's behest! Did I have no wish of my own, no desire, no craving simply
because I was Yajnaseni-born of the sacrificial fire? My birth, life and death
— all were dictated by someone else. Why had I come and why should I
remain alive? Why should I die? What was the intention? I knew nothing.
Ignorance was my only stay. Seeing my disappointed and worried face,
Krishna said softly, "Devi Draupadi! You were born to destroy your father's
enemies. Not only your father's enemies but the world's evil-doers too. For
conquering external enemies we need first to conquer the internal, that is, the
senses. Give up desires, cravings, mind, heart and intellect for the
establishment of dharma. For the sake of nobler causes selfish interests can be
sacrificed. That is what establishes life's nobility."
I realised that Krishna was the dharma-promoter. That very moment I
offered myself to Krishna. Silently I said, "O Krishna! If my acts are not my
own, then the fruits of my acts, too, are not mine. I know nothing. Whatever
commands come for serving the nobler cause, those shall I obey. But I am an
ordinary earthly woman. Where do I have the power to conquer lust, anger,
greed and delusion? If you do not give me that strength, how shall I turn from
a mere woman into a goddess?"
Weaving tears into the flower-garland I placed it not round Krishna's neck
but on his feet. It seemed to me that my youth had vanished. I had become an
infant. I had not experienced my childhood, having been bom with a youthful
body. How pleasurable was the delicate, simple, pure ignorance of infancy!
Feeling that the ultimate fulfilment of life lay in dripping drops of ignorance
on to the feet of the ocean of wisdom, Krishna, with a resolute mind I
established his dear sakha Arjun in my heart. What alternative did I have? As
an ignorant infant I should play with whatever toy my master placed in my
hand, be happy, and go on living. Who was I to ask who would be my toy and
why?
Before leaving, Krishna quietly spoke to my heart, "Krishnaa! Krishna is
ever love-mad, hungry for affection. Never put a knot in the bonds of love in
which sakha Arjun has bound me. I have the right to share in your love for
Arjun. I am a partner in all the victories and defeats of Arjun, in all that he
gets and loses. Before eating, Arjun offers the food to me. Without offering it
to me, Arjun does not even touch water. But I do not eat the food Arjun
offers; I only consume his craving. In the same manner despite belonging to
Arjun, my relationship with your subtlest essence is eternal and immortal.
Never forget this."
 That very moment I split into two. My subtlest essence merged into his
deep blue radiant essence. My other portion remained as the body of
Draupadi-of-the-svayamvar, amid earthly pleasures, desires and anxieties in
the royal palace of Panchal, waiting for Arjun.
How strange is man's mind! How many things it forgets and how much
remains unforgotten, indelibly imprinted on it!
I forgot that Father had first offered me to Krishna. Now I lost myself in
fantasies about Arjun, the noblest of heroes. What would he be like? Just like
Krishna? Or a second Krishna? What else could he be if he suited Krishna's
heart and mind?

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 5
Spring was in the air. In the month of Phagun the colour of phaq had begun to
tinge the arjun forest with red. Thunder-wielder Indra was present on the
banks of the pure-watered Ganga. Kunti, the dear daughter of the Bhoj king,
had summoned Indra by means of the victory garland obtained from Durvasa.
Could Indra reject this summons of spring?
The divine infant who arrived in this arjun forest on the banks of the Ganga
with the prowess of Indra from the womb of pure-hearted Kunti in the
Uttarphalguni asterism was Arjun — Phalguni, Vishnu, Kiriti, Shvetvahan,
Vibhatsu, Vijay, Savyasachi, Dhananjay. After saying this much, Nitambini
stopped. She asked, "Sakhi! You will be able to remember so many names of
your beloved, I trust? Truly, how fortunate you are! He who has so many
names — how great must be his fame, his achievements, his knowledge and
intelligence! Now forget Krishna and think of Phalguni!"
I said, "Sakhi! She who has once established Krishna in her heart can only
allow Savyasachi a place there. For, he alone has taken birth from a portion of
Krishna. In him, after all, I will find Krishna himself. When Krishna feels that
Arjun alone is suitable for me, I believe that it is Arjun who is the world's
greatest hero."
Nitambini laughed and said, "Sakhi! You haven't heard the stories of
Arjun's heroism? He showed his prowess from early childhood. He is the
finest disciple of guru Drona. In his amazing weapon-test only Arjun
succeeded. There is a hill at a distance of eight thousand eight hundred and
twenty-eight miles with a fort on top with a pike fixed above it. On this pike
was kept a grain of mustard. The tutor's command was to split that mustard
seed into two."
Startled, I kept gazing at Nitambini. How peculiar was this test! Could
anyone be successful in it? Laughing at my stunned aspect, Nitambini
continued, "He who passed this test is bound to be either Krishna himself or
Krishna's sakha, Arjun. Who else can accomplish this impossible feat?"
Surprised I mused: one who had displayed such miraculous ability in
weapon-craft — who could he be other than Krishna's sakha?
 Softly Nitambini whispered in my ear, "It was at Drona's command that
Arjun had imprisoned King Drupad. It is he who will win Drupad's daughter
at Krishna's bidding. Wah! what a coincidence!"
Warmly I responded, "What option do I have? Whatever Krishna desires,
Father will do. It is my duty to honour Father's wishes. Leaving dharma aside,
what meaning will my life hold?"
Nitambini smiled and said, "Angry because you did not get Krishna?
Despite not getting Krishna you will win Krishna's very life-breath."
"How so?" I asked.
Nitambini explained, "After all, Arjun is Krishna's very life. If Arjun is
yours, that means Krishna's soul is yours and you have got Krishna. If you
can bring Arjun under your control it will bring Krishna within your grasp.
She who can command Krishna — what sorrow can touch her?"
I did not know how I blurted out, "Is there life without grief, Nitambini? If
there be, then Krishna does not exist there. Where there is sorrow there is
Krishna. It is said he is the friend of the sorrowful."
I did not know then that I was talking about my own future.

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 6
I was preparing to be svayamvaraa, to choose my husband, for the Panchal
kingdom was preparing for Princess Draupadi's svayamvar.
Who was not aware of Arjun's prowess and heroism? Father had suffered
defeat at his hands long back. Therefore, without displaying the zenith of his
own prowess how could he obtain the finest of women, Draupadi?
Behind the arrangement of such a peculiar svayamvar and the conditions of
the ceremony there was a double purpose. Firstly, no one other than Arjun
would be able to prove himself. Consequently, it would be Arjun who would
become the son-in-law of the Panchal monarch. Secondly, Father would be
able to compensate before the Panchal people for the humiliation suffered at
Arjun's hands in the past.
Sakhi Nitambini announced the conditions of the svayamvar. Hearing them,
I was stunned. Would anyone succeed in this test?
The bow that had been made for the svayamvar was so hard that bending it
for stringing would be a difficult task. A lovely dais had been made for the
svayamvar with a long pole on it. On this pole was a revolving disc. Along
with the swiftly revolving disc the picture of the target would be reflected in
the water of a vessel kept below. For this, near the pavilion a large water
receptacle had been made ready. The target fixed on top of the disc would be
in the shape of a small fish. Stringing the bow, and looking at the target's
reflection below, the archer would have to pierce the target by shooting five
arrows through the eye of the fish. Whereupon the target would slip down.
This would be the test to be passed in the Draupadi-svayamvar for winning
Draupadi.
After knowing these novel conditions stipulated by Father, it seemed to me
that in his heart of hearts Father wanted that I should remain unwed forever,
helping him in his religious duties, and safeguarding dharma. Otherwise, why
would he prescribe conditions which even God Himself would not be able to
fulfil? However, I had heard about Krishna-sakha Arjun's mastery of archery
and infallible aim. Perhaps Father wanted that Draupadi should not be won by
anyone but Arjun and that was why such a test had been prescribed.
 I had not seen Arjun, but coming to know of the conditions of the
svayamvar I could hazard a guess at his prowess and heroism. In my heart I
thanked Krishna and accepted his guidance. I felt that there was no question
at all of doubting any decision of his. He was beneficent, auspicious.
The arrangements were complete. In the whole of Panchal, before the
svayamvar, for a fortnight there were festivities. The gaiety of spring
pervaded the entire kingdom. Rich and poor alike were participating in the
celebrations. Palaces were painted afresh. All houses were freshly colour-
washed, with their boundaries demarcated. It seemed as if the whole kingdom
had been constructed anew. At all entrance gates of mango-branches with
water pots had been placed as auspicious signs. All citizens had been
provided with new clothes at the cost of the royal treasury. The men and
women dressed in new clothes and jewellery were enhancing the glory of the
kingdom. The entire capital was decorated with lights. The nights were
resplendent. At different places dance, music and fireworks had been arranged
round the clock.
For decorating the assembly-hall for the svayamvar famous painters and
artists had arrived. Those who had not seen the palace of Indra were
considering themselves blessed on seeing all the rich illumination, elaborate
preparations and pageantry. Appropriate arrangements had been made in the
assembly-hall for guests so that they could all watch the target-shooting.
Carefully thought out plans had been made for this. A silver canopy shot
through with golden threads hung overhead. Fragrant pots of flowers had
been kept for the guests right from the entrance up to the svayamvar hall. The
entire hall was fragrant with their scent. Various types of food had been
prepared for everyone right from the poor and humble to the noble guests.
Some were thinking that if the princess' svayamvar celebration were to stretch
on for many years then life would be replete with joy. On seeing the
pageantry, guests from far away were wondering whether they had reached
some nook of heaven! Surely this was the wedding ceremony of a heavenly
apsara! From different countries kings, princes, warriors, heroes, priests and
scholars had arrived as guests. The capital was resounding with joy, for
appropriate arrangements had been made for entertaining the guests.
I was ready to be married. I knew who was to be my husband, who would
be able to fulfil the unique conditions of the svayamvar. There was no anxiety
in my heart, nor any agitation. That would have been there if my husband
were the prince of my dreams. I had never seen Arjun; only heard
descriptions of his appearance and stories of his famed strength, heroism and
personality. Therefore, like a still lake my mind was calm and filled with
gladness.
That day I was strolling in the garden with Nitambini. Talking of Arjun's
qualities, she was teasing me. Such teasing had become a habit with her. She
said, "Sakhi! Never trust Krishna. He is such a trickster! Having got such a
priceless woman as you, will he hand you over to Arjun from the heart? Do
not forget that a portion of Krishna is in Arjun. Even after getting Arjun you
will still remain Krishna's. Rightfully, his authority over you will persist. I do
not know why my mind is filled with doubts watching the arrangements for
the ceremony."
I started and asked, "What doubts? Arjun is bound to be victorious in the
test set by Father. Shri Krishna himself has approved this test devised by
Father."
In a low voice Nitambini said, "I have heard that the five Pandavs are not in
Hastinapur. There are bad rumours circulating about them. I hope to God they
are not true! If they turn out to be true then you will have to prepare to remain
unwed forever."
My left eye twitched. The heart fluttered. In a weak voice I asked, "The
five Pandavas are celebrating a festival in Varanavat. Shri Krishna is bound to
inform them about the svayamvar. How can there be any doubt about their
arrival?"
Nitambini wanted to say something but was unable to say it: "I do not
know ... whether the news is true or not ..."
"What news?" I asked anxiously. At that moment wailing was heard from
the palace. Maidservants and attendants were lamenting loudly. Both of us
were stunned. Why this heart-rending outcry in the midst of joyous
celebrations?
Brother Dhrishtadyumna was before me in the garden. His face was pale,
eyes downcast. Perhaps father had suddenly taken ill. Agitatedly I asked,
"Why this weeping?"
"Shri Krishna has arrived," said Dhrishtadyumna with bowed head.
Surprised I asked, "So what is there in this to weep about?"
Brother said in a thick voice, "We were both born from the sacrificial altar
for the protection of dharma. Therefore, like ghee on the flaming altar, we
will have to be consecrated to destroying the agony and sins of the world.
Krishnaa, you know that the Pandavs had gone to Varanavat."
With bowed head I replied, "Yes, they were halting in the lap of peaceful,
beautiful nature at Varanavat. But so what?"
Dhrishtadyumna sat down next to me in the creeper-festooned grove. In a
voice heavy with grief he began speaking, "The Pandavs had virtually been
sought to be driven away by the conspiring Kauravs. Leaving Hastinapur,
they stayed in Varanavat. After their education was over, the blind king
Dhritarashtra had no option but to declare Yudhishthir the Crown Prince. The
people had faith in him and depended on him. Moreover, Yudhishthir was the
eldest. Therefore there was no alternative but to make him the Crown Prince.
The Pandavs are brave, strong, discriminating, righteous and peace-loving by
nature. Drona, Kripacharya, grandfather Bhishma, minister Vidur and others
also strongly supported this decision. After Yudhishthir became the Crown
Prince, Duryodhan, Duhshasan and the hundred brothers began to burn with
jealousy."
Apprehensively I asked, "Then what happened?"
"That which was inevitable..."
"You mean...!"
Dhrishtadyumna explained, A festival was arranged in Varanavat. The
Pandavs were sent off there. Peaceable, simple Yudhishthir — why should he
imagine deception? First the Kauravs extolled the merits of Varanavat. So, to
have a change of climate the brothers took their mother to Varanavat. A new
palace had already been constructed for their stay there. The Pandavs were
pleased with the lavish arrangements and decoration of the place. But they did
not know that this new palace would open up for them the gates of Yama's
kingdom.
I shrieked in distress. Brother caught hold of me, "Yes, Krishnaa! That
palace was a house of lac. The Kauravs had engaged Dhritarashtra's cunning
minister, Purochan, to seal the Pandavs' fate. He set fire to the house of lac at
night. And the Pandavs, Kunti, Purochan — all were burnt to death. It is this
terrible news that Krishna has brought, hearing which everyone is grievously
stricken. That is why the palace attendants are lamenting. If this is the
ultimate fate of the Pandavs, then how will the intention behind our birth ever
be fulfilled? Establishing dharma in a world bereft of the Pandavs will be like
the blooming of a lotus in a waterless pond."
I sat motionless. What would be my fate now? I had already chosen Arjun
in my heart of hearts. I knew that besides him none could fulfil the conditions
of the svayamvar. This was how one was held up to mockery in the world by
depending on Krishna! I was not so sorry for myself, but for those five
virtuous brothers — what a fate to overcome! If this was true then Krishna
could never have been the sakha of the Pandavs and he could not have taken
birth for the establishment of dharma. But what should I do? Princes from
different kingdoms were flocking to the various guest-houses built for the
svayamvar. For enjoying the festivities, relatives, friends, foreign guests, all
had arrived on being invited. New palaces, eating houses, tourist lodges,
entertainment arenas, streets and markets, all were teeming with people.
Scholars and priests from various parts of the country had arrived for chanting
the hymns. Hoping to win me, many princes were constantly practising with
their bows and arrows in the courtyards of the guest-houses neglecting their
meals and rest. In such a situation the svayamvar would have to be held. But
its results were obvious. That there was no one in the world suited to be my
spouse would only sully my reputation, not enhance it. That no one was fit for
me could hardly be said to be an auspicious omen for me, for I was a woman
and that too one who was to choose her spouse. If everyone failed, Father
would certainly not relax the conditions of the test. And if he did relax them,
why should I silently accept that? First I was offered to Krishna. Krishna did
not accept me and ordained that I was for his sakha, Arjun. I did not feel any
hesitation, for Arjun had been born of a portion of Krishna himself. In Arjun's
body it was Krishna who was the life and soul. I had not surrendered myself
to Arjun's body. It was before his character, his soul that I had offered myself.
In other words, it was to Krishna that I had surrendered myself in a different
way. I had thought that in getting Arjun I would find Krishna. But if someone
other than Arjun succeeded in the test due to Father's relaxations, how could I
taint my soul by wedding that person?
Slowly I said, "Brother! Can't the arrangements for svayamvar be
stopped?"
Brother was startled and said. "How? Duryodhan with many brothers,
Karna, Shakuni, Ashvatthama, Jayadrath, Shalya, Kritavarma, Satyaki,
Shishupal, Jarasandh...many competitors have reached the guest-houses.
Bhishma, Drona, Kripacharya, Balaram and other respected guests are
coming. Scholars from Ang, Vang, Kaling, Chol, Pandya, Magadh, Koshal,
Hastinapur, Madra, Kamboj, Gandhar and other kingdoms have come. To
speak of aborting the arrangements will be a grave insult to them. Panchal
will have to acknowledge defeat before their united strength. Panchal will be
gravely endangered. Therefore, for the welfare of the kingdom and to honour
the guests, the svayamvar assembly will be held at the notified date and time.
There is no other choice."
I thought to myself, Krishnaa's danger could never be of greater importance
than the danger facing the kingdom. Therefore it was Krishnaa who would
face the danger. But who but I could appreciate how terrible that danger
would be?
Sighing deeply I said, "It is the same thing. I would have remained an
unwed virgin as it is! None will be able to fulfil the conditions of the
svayamvar and, therefore, I shall remain unmarried. Let only the danger
facing the kingdom be averted and Panchal be emptied of enemies.
Brother said, "Hopefully, this is what will happen. They will return with
their forces. Why should we test their strength?"
I was silent. All the enthusiasm, dreams, fantasies, desires, anxieties
aroused in me by the ceremony had died out. Now I would have to accept the
stern ascetic life of a perpetual virgin unmoved by joy and sorrow. After all, if
I had no role in what had already occurred and what was going to occur,
where was the cause for anxiety?
But that dream-prince of my heart! The thought of that sudden untimely
bereavement kept bobbing up in my mind again and again. Remaining
unmoved — yes, up to a point. But could anyone ever become emotion-free?
I did not know that my blue eyes were filled with tears. Brother saw it and
it pained him. To distract my mind, he said, "Krishnaa! Come, let us go in.
Father is expecting us. Krishna has to be greeted. He is Aryavart's finest hero
and wisest man. He is our companion in joy and sorrow. It will not be proper
to allow any lapse in honouring the guest."
Trying to stem my tears I said, "Will not the greeting of an inconsequential
woman like me sully Krishna's glory? These inauspicious eyes of mine had
rather not be cast on him. The moment my alliance was proposed with his
priya sakha, he was taken away. Even after such a disaster will Krishna like
to look at my face?"
Suddenly a stream of nectar flowed through my ears touching the inmost
depths of my being. Whose sweet laughter was this? Looking around I found
Krishna the most desired of all, standing there! His dark body was looking
even more attractive — clad in yellow with auspicious marks on his forehead,
rings in his ears, beautiful blue lotus-like eyes, the broad chest adorned with a
necklace of gems and a garland of wild flowers, the lips curved in a gentle
smile. All my sorrow and distress vanished in a trice. Truly, Krishna was an
enchanter. Hypnotised, I began to rise to pranam him.
With the same smile he said, "I would prefer your grieved face to a
devotional salute. Perhaps you do not know how much more attractive sorrow
makes a pretty face. Whether the news of the accidental death of the Pandavs
be true or false, had I not brought it, your face would never have expressed
the inimitable loveliness of this sorrow. After seeing the beauty of your face, I
have forgotten even the sorrow of losing the Pandavs."
The long-restrained tears now flowed down my cheeks and I thought,
"Krishna is pleased by my sorrow! How cruel he is!"
Looking at me steadily he said, "After seeing you my mind tells me that the
Pandavs are still alive. He whose marriage has been decided with you can
never remain hidden from public view like a coward. If the Pandavs have so
easily been deluded into the maw of death by being burnt alive in the house of
lac, then that is the result of their foolishness. If Krishna's sakha is such a
fool, then Krishna is an even greater fool! Krishnaa! Do you think that I am a
fool?"
Looking at Krishna my heart at once said, "Arjun will come. To keep the
vow, to rescue Krishnaa from this extreme danger he will come." Shutting my
eyes, I prayed to the Supreme.
The sixteenth day of the celebrations. This was the much awaited day.
At the auspicious moment, before dawn, I bathed in the lake in the garden
and entered the golden temple of Parvati with my sakhis for worship. I was
looking like an ascetic with my entire body unadorned, wet hair left open,
falling on my back like waves of the sea. My entire attention was focused on
the lotus-feet of Parvati where I bowed after placing the lighted lamp. Silently
I prayed, "Devi! Preserve my honour! Refusing to countenance criticism of
your husband, you immolated yourself in the sacrificial flames. I was born
from that very yajna-altar. If the person I have accepted in my heart as my
husband has been burnt to death, is that not an insult to me? Then what is the
point in my remaining alive? If anyone other than Arjun was successful in
passing the test, Father would accept him as son-in-law, but how can I take
him as husband? If there is truly something called dharma, then preserve my
dharma as a chaste wife."
At that moment a flower fell from the Devi's head. The priest picked it up
and offered it to me, "What you have desired will be fulfilled! This is the sign.
The Devi is smiling. She does not smile unless there is a sincere cry from
within. Good fortune is certain when she smiles."
My heart sang, "Arjun will come! Definitely!"
I touched the sacred flower to my head and returned to the garden. It
brought an incident of another day to mind. It was the day of Sita's
svayamvar. She was returning after having worshipped Parvati and the
meeting with Ram took place on the way. The four eyes met and became one.
It could so happen that in the Devi's courtyard the meeting with Arjun, the
union of four eyes, would take place! But who knew whether Arjun was alive
at all or....
My heart grew heavy again. No meeting with Arjun occurred. Every
moment I thought, "Arjun will come. Four eyes will meet and unite. My life
will be blessed." But he did not come.
Chaste Sita was my ideal. After reading her life story I had turned her
devotee, had been immersed in her love, had wept in her sorrow. But why
compare myself with her? Would I be able to live like her, silently bearing the
agony, burning up within? She was a great lady, the beloved of Ram, the glory
of the Raghu dynasty; and I was just Panchal princess Yajnaseni — not even
knowing this little, whether I had any husband at all. Why should every
incident of her life be repeated in mine? Dejectedly, I returned from the
temple, looking with hopeful eyes in all directions. Panchal' streets were
ringng with joy. The kings, emperors and honoured guests had all arrived.
They had no news of the five Pandavs. No more guests to come. The
elaborately decorated guest-house prepared for the stay of the Pandavs was
still absolutely empty. If the Pandavs were alive, they should have arrived by
now. The svayamvar assembly would be held in the forenoon and there was
no further possibility of their arrival.
The royal highway was a tree-flanked avenue. Resplendent with new
leaves, flowers and loaded with fruit the trees looked like decked-up city
women. The cuckoos, parakeets, starlings, thrushes had all got wind of the
celebrations in the city. With their heart-stealing songs they were fulfilling
their duty by joining in the music for the ceremony, as it were.
In front of the guest-houses the onlookers were fascinated by the swans
gracefully swimming in the crystal-clear ponds. There was not a cloud in the
sky. Yet at places peacocks were dancing, participating in the singing and
dancing of the celebrations, as though they were competing with the dancers.
I returned from the garden with my sakhis by way of the Panchvihar.
Ultimately one would get to know whether the Pandavs had come or not.
Through the lattice of leaves and creepers the Panchvihar looked most
attractive. Dancers were dancing in the entertainment halls of the guest-
houses. The Panchvihar, decorated with multi-coloured lights, was still
resplendent. The entrances to the halls were decorated with many-coloured
flowers. Holding garlands in golden trays for greeting guests, lovely maidens
still stood waiting. The Pandavs might arrive at any moment. Even the plants
and trees of Panchal could not believe that the Pandavs had been burnt alive.
Looking at the decorated guest rooms it seemed to be that the Pandavs were
about to arrive ... they would surely arrive.
Who was that striking figure in the guest house? Who was that youth, with
complexion like blue clouds, in the garden of coloured flowers? Arjun? I was
unable to see clearly. My heart started beating fast. Some sakhi was saying,
"Aah! Shri Krishna remained awake all night in the Panchvihar waiting for
Arjun. How pale this freshly blooming blue lotus appears in disappointment!
Will Arjun and his four brothers really arrive? See how distracted Krishna is,
sitting and waiting!"
At this my eyes brimmed over with tears. My fears that the worship of
Parvati had been fruitless became firmer. Hearing the tinkling of our anklets,
Krishna too joined us on the pathway. Noticing me he said, "Krishnaa! On
this earth it is man who suffers the most. Even when he is immersed in
happiness he keeps worrying about grief and danger. While sunk in sorrow,
some people keep imagining a state of happiness. True, even in grief joy lies
hidden and the tears in your eyes are proof of this." Lifting up my tearful eyes
I looked at Krishna. With a smile Krishna said, "These tear-drops of yours are
reflecting the vermilion rays of the rising sun, enhancing the beauty of your
face and thereby the value of these drops. The sun-rays are themselves
glorified. How enchanting they are becoming! Therefore, even tears have a
value in life — there is a loveliness even in the shedding of tears. Precisely in
the same manner, sorrow too has value, for behind grief happiness lies ready.
What is to happen is bound to happen anyway. Therefore, in the moment of
joy instead of savouring it, what is the point of weeping and imagining
sorrows before the moment for tears has arrived?"
I could not say anything. I pranam-ed Krishna. It was my very sorrow
which was my offering to him today. There was nothing other than grief in
my heart. I began feeling that my heart had become somewhat lighter.
The competing kings, richly dressed, had assumed their seats on the gold-
embossed dais. A costly pavilion covered the entire assembly-hall. Wall-
hangings woven with gold and silver threads were gleaming in the light. Each
king was smug with self-satisfaction considering himself worthy of Krishnaa.
Scholars and priests were seated in a separate area. For Brahmins there was a
separate arrangement. For accommodating the spectators from the city and the
women arrangements had been made on one side. The citizens and subjects
had decked themselves out with ornaments. Their seating arrangements were
such that while they could overlook the hall, they were not visible to the
guests.
But I! I would have to appear in front of everyone for it was my svayamvar.
I would be on display before all. My beauty and radiance would spur the
competitors on.
The sakhis had decorated me in many ways. Pure white clothing and
flowers covered my whole body. Seeing my reflection in the mirror I thought:
"Why don't white flowers look so lovely in the garden?" Sandalwood and
heady perfume mingling with the lotus scent of my body were capable of
perfumng the entire hall. I had always preferred white clothes and white
flowers. So they had adorned me only with diamonds. How attractive and
enchanting dark complexion could be I realised only that day after seeing
myself. Accompanied by my sakhis, seated in a decorated palanquin, escorted
by brother Dhrishtadyumna, I entered the hall. As they came to a halt, at my
brother's command I alighted from the palanquin. The entire hall filled with
murmurs the moment I arrived. Young and old, Brahmin and Kshatriya, men
and women — everyone gazed stunned at my dark loveliness. With lowered
eyes, slowly I advanced towards the prescribed spot. I was profoundly
ashamed to be the target of so many lustful eyes. I wanted to hide my face in
the veil. Then, as if in tune with my wish, bees left the bouquets arranged in
the hall and began humming around me like a dark blue veil creating a curtain
between the greedy eyes of the princes and myself. They got agitated and
began breathing in deeply the fragrance of my body. Their breathing could be
mistaken for a mild gust of wind.
I did not know whether the lotus scent of my body or the flowers in my hair
or the perfumed oils on my body and my hair made the bees leave all the
flowers kept in the hall to create all around me a veil like a blue cloud. Bees
they were, but how sympathetic! I was grateful for their generous
consideration. Only they could feel how painful it was for a woman to have
her beauty on display in an assembly hall. Strangely enough, scholars and
priests were incapable of sensing this.
Somehow or other I managed to reach the dais and took my seat there.
Then Dhrishtadyumna, greeting all present, spoke: "O assembled kings and
princes of high birth! This is my sister, Krishnaa, the eminently desirable one.
You have all seen her beauty. She is the finest beauty of all Aryavart. She is
also endowed with all desirable qualities. Soft-spoken yet knowledgeable,
discriminating, well-versed in scriptures, adept in music, intelligent and
goddess-like in appearance. The central tenet of her existence is the
establishment of truth on earth and the protection of dharma. Today she is
present here to select from amongst you the pre-eminent one. You are aware
of the conditions of this bridegroom-choice. O assembled heroes! You have
all come here eager for Draupadi's hand. Now before you are the bow and
arrows and the target. Only he who, piercing the eye of the golden fish
rotating on the discus with five arrows one after another, brings the fish down
on the ground, will win Krishnaa. But this hero must be of noble descent."
Then Dhrishtadyumna began introducing one competitor after another. But
out of shyness I could not lift my eyes towards any. The name of my heart's
desire was nowhere in those introductions. I remained sitting depressed and
worried about my fate.
The ambitious suitors began advancing to the sound of conch-shells, bells
and other instruments and vedic chants. One after another failed, creating
laughable situations. Some failed to string the bow. Others could not even lift
it up. Hurt, aggrieved and surprised one king after another went back. The
spectators began thinking, "Why did King Drupad keep to this condition even
after knowing of the death of the best of warriors, Arjun? Does he want to
force the princess to perpetual celibacy?" All the sakhis were lamenting in the
same fashion. But I was thinking, "World-mother Parvati has heard my
prayers. Surely in response to my plea she will send Arjun here. Till now she
has not permitted anyone victory only to preserve the honour of an
unfortunate pre-pledged woman like me. But if somebody had been
victorious? What could I have done then? I would have been forced to honour
my father's vow and greet that person as my husband. My dharma as a sati
would have been shattered." I was finding consolation in this fashion. Deep
sighs of defeat, shame and despair were increasing in the hall. Some of the
frustrated persons were voicing various types of conjectures. A few were
making plans for abducting me by force even if someone succeeded in being
victorious. Hearing their words my companions were vastly amused but my
heart was grievously pained. I hated myself for having sat so long before such
lust-driven sinful eyes. I felt soiled.
Brother Dhrishtadyumna, Father and the elders sat despondent, worried
about my fate. But I noticed that among the Yadavs, Krishna was seated with
Balaram enjoying the entire scene with a smiling face. For Krishnaa, there
was not the slightest anxiety, the least concern, in Krishna! Then there was no
doubt that Krishnaa's fate was mocking her. I was preparing myself for the
end of the svayamvar ceremony. Only a few suitors were left.
Amid all the despair, radiant like the newly risen sun, with complexion
enchanting like the setting sun, resplendent with golden armour and earrings,
a heroic man arrived at this moment near the target. Everyone was struck
dumb with the newcomer's perfect beauty and radiance. Some even forgot
their lust for me and began wishing that this hero should pierce the target and
win Krishnaa. Some were despondent, contemplating the defeat of even so
heroic a person. Delighted Nitambini began whispering in my ears, "Sakhi!
Prepare yourself. This hero, like the god of love karna himself, will be
victorious and will win you!"
Suddenly my heart beat faster. I thought: if this supremely attractive hero
came out victorious, then he could be none other than Arjun. Parvati had
fulfilled my heart's desire in the dying moments of the contest. This must be
Kunti's son. Who but Kunti's son could pierce the target? Perhaps for a
moment I too had this desire — that this hero should be victorious!
Easily and in a pleasing manner the hero lifted the bow. He was getting
ready to aim the arrow as the hall resounded with shouts of joy and clapping.
The young man got more encouraged. Before shooting the arrow he saluted
the sun god. Everyone thought: "At last! The next moment this young man
will taste victory. Drupad's royal princess is as good as won."
Suddenly someone among the spectators said, "What is the name of this
hero? A condition of the svayamvar is that if the suitor is not of noble descent
he will not have the right to Krishnaa's hand even if he pierces the target."
Abruptly Dhrishtadyumna said in a loud voice, "The rules of the contest
were made clear at the very beginning. Unless the suitor is high-born, my
sister cannot wed him. However great a hero Karna, the son of charioteer
Adhirath and Radha, might be, he cannot have the right to win my sister."
The moment Dhrishtadyumna had finished, Karna quietly replaced the bow
and stared at the sky despondently. He was gazing at the westward inclining
noonday sun. Suddenly a cloud obscured the sun. The sun was not prepared to
face that silent accusation. Karna returned to his seat. Once he looked at me
out of the comer of his eye. Even that sad look of Karna was so enchanting
that my companions lost their senses. I was feeling guilty. I felt that even I
was responsible to some extent for the insult Karna suffered in this huge
assembly. If the peculiar conditions of the svayamvar were the cause of the
defeat suffered by so many kings and of the insult to Karna, was I also not to
blame? Because of me so many heroes had suffered. My heart was full of
remorse particularly because Karna had been insulted by raising the question
of his birth. In truth, what was the necessity for this svayamvar?
I was pledged to be wedded. Everyone knew that. Everyone also knew that
the conditions of the svayamvar could be fulfilled by none other than Krishna
or Arjun. Arjun was dead, Krishna was not among the suitors. Therefore, the
result was a foregone conclusion. Even if Karna succeeded, he was not of
noble birth. Despite knowing all this, what was the need of making a public
display of me and entice everyone?
Every human being is drawn towards a thing of beauty. He dreams of
making it his own. If he cannot obtain it through honest means, he tries to
acquire it through devious means. At that time the greedy human is unable to
determine whether he has the ability to acquire that desired object or not.
Unsuccessful despite all efforts, he grieves. Therefore, I was the cause of the
sorrow of many kings.
Heroic Karna with bowed head was slowly walking back. The sun had
pierced through the cloud and was shining forth once again. In the hall, some
people were trying to add to the insult Karna had suffered by making sarcastic
remarks. Someone said, "This is the ruler of Ang, the friend of the Kauravs,
King Karna! The only warrior equal of the hero Arjun. But who is his father?
That's why he suffers insults. Even charioteer Adhirath is not his natural
father. It is said that charioteer Adhirath is his foster father." "In other words,
brave Karna is a bastard," added someone. "What else? He who cannot give
his father's name, what else is he?" said another.
Karna kept silent and moved on hearing all the comments without
response, without any sign of agitation.
There are some people who enjoy paining others even though they gain
nothing thereby. Most of the people present in the assembaly hall gloated over
the sight of Karna returning insulted. But if birth and death were preordained
why should one suffer insults on that account? This picture of crestfallen
Karna filled my heart with compassion and sympathy. Silently I said to
myself, "Heroic Karna, if I have the slightest role in the insult and abuse you
have suffered, please forgive me. I feel your anguish with all my heart and
soul. After this it is my turn to be insulted and shamed. Is it a petty insult that
for the bride-to-be Krishnaa there should be no bridegroom in this world?"
After Karna, Shishupal, Shalya, Jarasandh and other heroes, being
unsuccessful, began cursing their fate. All suitors started criticising the
conditions laid down by Father. No kshatriya suitor was left for Krishnaa.
Now the svayamvar assembly could be dissolved. Father and brother were
irritated and disappointed. But Krishna was smiling and his face was glowing
like a freshly blooming flower. I realised that if there was cruelty incarnate on
this earth then that was this Krishna. At this critical juncture of the svayamvar
ceremony, when an innocent princess' future was at stake, Krishna was not in
the least moved. Did Krishna not know all this? If Arjun had been born with a
short life-span, why had he chosen him for me?
The assembly was about to be over. The dancing and singing had stopped.
Suddenly everyone noticed that Krishna was smilingly looking at the ranks of
the seated Brahmins. A resplendent Brahmin youth was asking permission of
the assembly to contest as a suitor. All the royalty ard the spectators saw clear
signs of success in the Brahmin's mighty shoulders, long arms, calm face,
handsome limbs, and lotus eyes radiant like the sun. Out of envy, a few
protested and in mocking tones said, "Where expert warriors and heroes have
accepted defeat, this mendicant Brahmin has stood up in the hope of success!"
And some shouted in anger, "The kshatriya race will be grossly insulted if this
mendicant Brahmin enters the contest. Even though his failure is inevitable as
are night and day, we firmly oppose his participation."
In the midst of this controversy the priests and scholars said, "Kshatriyas
are used to battle and are no doubt adept in war. Similarly, Brahmins are used
to chanting hymns and, as a result, they are adept in the scriptures and acquire
perfection in pronunciation. This does not mean that if a kshatriya practises he
will be unable to acquire perfection in chanting or that a Brahmin cannot
show expertise in archery. If Lord Parashuram could defeat all the kshatriyas
of the world, why should this youth not be victorious? It is not birth but deeds
and application that determine the worth of man. Therefore, this highly
ambitious, wondrously handsome Brahmin youth can beyond any doubt take
part in the contest."
After the priests and wise men had given permission, this young man came
forward and stood near the target spot. On seeing him a lightning thrill shot
through my despairing heart. I felt I knew this calm, dignified person from
long before. But I could not place him.
He stood beside the target and saluted the earth and Dharma. In a grave,
deep voice he said, "Salutations to Krishna and Krishnaa."
Amazed, everyone thought, "Krishna is divinely gifted and is the finest of
Aryavart's heroes, therefore it is logical for a Brahmin to greet him. But is it
proper for him to salute the princess who might become his wife after a few
moments?" It was but natural to entertain doubts about the success, in subtle
archery, of a Brahmin youth who was ignorant of such a simple matter of
propriety. Some impatient person taunted the Brahmin for making himself a
laughing stock by saluting his future spouse.
 At that very moment Krishna announced loudly, "By saluting Krishnaa this
youth has only revealed his superhuman prescience. Until the conditions are
fulfilled, Krishnaa is the unwed princess of Panchal. Any woman, irrespective
of age, caste, religion, country, is worthy of a man's respect. For, a woman is
formed of Shakti and without worshipping Shakti none can become a hero.
Thus, by saluting Krishnaa this wise youth has paid obeisance to Mother
Shakti."
Everyone was satisfied with Krishna's explanation. My heart filled with
respect for such a wise person. Silently I thought, "Why is Krishna so full of
sympathy for this youth?"
Suddenly the hall resounded with shouts and clapping. Stunned, amazed,
enchanted, everyone stared at the confident unknown Brahmin standing there
with easy grace. Saluting everyone once again, in a moment he had loosed
five arrows and, piercing the eye of the golden fish fixed on the discus, shot it
down on the ground.
Shouts of joy filled the hall. The sakhis were ready with the tray of
offerings. Earth and sky trembled with the symphony of conch-shells,
ululation, vedic chanting and music.
Directions reached me for alighting from the dais with the marriage
garland. But I was already affianced, betrothed to Arjun. How could I wed
anyone other than Arjun? The truth of my being as a woman would be
destroyed. I had never even imagined that any man other than Arjun would
emerge victorious and I would be cast into such a terrible dilemma.
Softly I said, "Brother! I offered myself to Arjun long back. How do I wed
another now?"
Dhrishtadyumna said clearly, "Not for Arjun but for the preservation of
dharma has your birth taken place. It is to dharma that you are offered. The
father's dharma is the daughter's dharma. Ramchandra had taken to the forests
for preserving his father's dharma. King Drupad had desired to make
Aryavart's finest warrior his son-in-law. Today that best of heroes has been
tested and he stands before you. Without delay honour your father's vow and
discharge the duty of a daughter."
Dhrishtadyumna's words were true. To honour Father's vow if my dharma
as a woman was harmed, let that be so. First things first. Even if my dharma
was destroyed, my father's dharma must be preserved.
Wedding garland in hand I stepped forward slowly. I saw Krishna smiling
at Balaram and standing next to the Brahmin youth. Out of shyness my gaze
dropped low. I was feeling shy to look up at the Brahmin youth's face. Fixing
my eyes on the youth's tender feet I began stretching up my arms with the
garland. Sakhi Nitambini softly alerted me saying, "Princess, what are you
doing? Around whose neck are you placing the garland? This is Krishna."
Full of shame and embarrassment I shifted a little and saw two pairs of feet,
virtually identical, before me. What amazing resemblance between them!
Which feet were Krishna's and which the Brahmin youth's? Without looking
at their faces the difference could not be made out. I was forced to look up. It
seemed to me that blue lotus-eyed Krishna was gazing at me enchanted. The
face was moulded in a slightly different fashion. But the eyes! They were
absolutely the same! Even this must be Krishna's magic. I heard someone say
in my heart, "O Krishna! You are present in everyone, so it is you who must
be in sakha Arjun and this Brahmin youth. Therefore, he who is Arjun is also
this brave youth. In them it is you who are all. Therefore, in this Brahmin
youth it is Arjun whom I wed with all my heart and soul. From this day this
youth is my Arjun. Whosoever has been graced with Krishna's love is Arjun."
In my heart I determined to request my husband to address Krishna as sakha
from that day.
Noticing my face suffused with blushes of embarrassment and shyness, he
smiled gently. Then I understood that there was a similarity in the face of
Krishna and that of this brave youth because of which at first sight he had
seemed somehow familiar to me and had attracted me. Actually, there was a
charisma in Krishna because of which every grief and sorrow of the world
disappeared on catching sight of any part of his body. That was why however
much I might be annoyed with Krishna, the moment I caught sight of him I
forgot it all.
The flow of my thoughts was obstructed. In an amused yet honeyed tone
Krishna said, "Krishnaa! It is not right to make such mistakes from the very
inception. If you had not looked up, by now the wedding garland would have
been lying on my chest. And the very next moment this unknown brave youth
would have taken revenge, robbing me of my life. You are far-seeing and it is
your duty to walk looking ahead. Now look up straight and wed this brave
youth. How long will the poor youth keep waiting patiently?"
Such mockery in public by Krishna! I got annoyed and at that very moment
garlanded the brave youth. The whole hall resounded with sounds of vedic
chants, music, ululation and shouts of joyous celebration.
All controversy was now at rest. Even if he was a poor Brahmin, it was
with this youth respected by Krishna that I would walk harmoniously on the
path of life. But was there any life free from conflict? And then my life, the
life of one born of the spark created by the friction of wood and fire — how
could that be complete without conflict?
Suddenly the frustrated lust-crazed kings began stepping forward in unison
to attack this youth and snatch me away by force. But my husband's massive
elder brother uprooted large trees and began whirling them about like clubs.
They backed off to save their lives. Duryodhan, Karna, Ashvatthama,
Jarasandh everyone turned back, defeated, casting furious glances at me and
my calm husband, biting their lips, grinding their teeth, "Beware, some day
we will take revenge for this insult. Watch out for that day."
In a short while everything settled down. My husband and his brothers took
me with them to their mother who was alone in Ekchakra town. After
obtaining her blessings the wedding rituals would be completed. Thus, the
five Brahmins, Brother and I set out for Ekchakra.
Father had prepared five chariots. In four, four brothers and in one I with
my husband were to leave together, But my husband protested — "We are
mendicant Brahmins. We live by begging alms. We go on foot. Krishnaa is to
espouse my dharma. Therefore, it will be proper for her to accompany us on
foot. True, the princess will find the journey tiring but we are five brothers so
going through the forest will be no danger." Dhrishtadyumna wanted to
protest, pained at the thought of how difficult it would be for me to go on foot
through the forest. But I instantly said, "Brother, now permit me to follow my
dharma. This is what is proper for every woman. I, too, should do the same.
After all, Janak's daughter following her dharma bore the tribulations of
fourteen years of forest exile. This is no exile but only passing through the
forest for some distance after which I shall arrive at my husband's home.
What trouble is there in this? She who has taken birth from the sacrificial
flames can, if the need should arise, immolate herself for the sake of
preserving dharma. Now bid me farewell with joy."
Everyone was left speechless at my words. I saw Father's eyes brimming
over with tears. Perhaps he was sorrowful. For, instead of having Hastinapur's
prince, the third Pandav Savyasachi, as his son-in-law, he had here this
mendicant Brahmin youth of unknown parentage. It was not that I had no
regrets on this account, but I did not wish to increase the grief of Father and
Brother by expressing it. Parents desire that their daughter should remain
happy, be married to the best of men. But every daughter does not fall into the
hands of an eminent man. And even if that happens, there is no guarantee of
her being entirely happy. What was the point of expressing before them that
sorrow for which there was no solution, which was not within the capacity of
my parents to resolve? With a happy face I left for Ekchakra town.
Pranaming my father I said, "You wanted the greatest hero of Aryavart to
become your son-in-law. That is what has happened. All of us rejoice at this,
including myself. May your blessings now be ever with me."
Father responded calmly, "Man's greatest dharma is to carry out his duties
patiently. Whenever you have to assume any role, do not draw back from the
duty facing you. That is how dharma will be preserved. I bless you. May you
attain fame!"
 I did not know then that my role would keep changing every moment; that I
would have to carry out terrible duties amid an everchanging scenario.
They were ahead, the first two elder brothers, followed by the two younger
ones. We were behind everyone else. He was walking keeping step with me,
taking care in case I fell behind. I was going to meet my mother-in-law, the
mother of a mendicant Brahmin's son, my most venerable mother-in-law! I
would stand before her in these royal vestments. When my dress did not
match that of her son's, she would at the very beginning consider me not as
one of the household but as a visiting guest. That was why before setting out I
had left behind all my ornaments except a single diamond nose-stud and two
bracelets set with pearls as signs of a married woman. The flower-ornaments
in my hair, arms, feet and round my neck felt most pleasant. I was wearing a
white sari embroidered with cloud-dark spots. The dress was simple and easy
for walking. My husband was glancing at me from time to time. Perhaps he
was also praising my beauty silently. On having won me, perhaps some
feeling of pride had arisen in his mind. Looking that way I, too, could not
help being captivated.
Entrancing as Kamadev, the god of love, himself; a figure like Krishna's,
firm and well-made; broad chest, clear lotus-eyes, beautiful limbs
distinctively attractive. His face was a clear reflection of his mind. The very
first time I looked at him I felt that his heart was pure and vast. He was likely
to be unique in the world in generosity and patience. I did not know how such
an idea came to occupy my mind at that time. I was counting myself blessed
in obtaining him as my husband. Every woman desires in a man — heroism,
beauty, courage, knowledge and wealth. I had obtained everything. Only
wealth was wanting.
Considering the matter materialistically, it seemed that he possessed no
wealth. But if you really looked below the surface, however, it would be clear
that all wealth was his. The qualities that a man ought to have were all present
in him. If he so desired, he could become the lord of the earth. Defeating all
kings, he could acquire every treasure in the world. He had fulfilled the
peculiarly difficult conditions of the svayamvar. Then wealth could not be
something so very difficult for him to attain. Yet he was indifferent to wealth
like a yogi, like an ascetic without any adornments. He was a mendicant. As
though poverty enhanced his nobility. That such a hero should be poor was
nothing but an index of the greatness of his mind.
I was going on walking, arguing with myself to establish my husband as
the finest man in the world. Perhaps his poverty was causing some
discomfort, but I was consoling myself by considering it as evidence of his
nobility of mind.
I was feeling tired. I was stumbling along the forest paths. Pierced by
thorns, my tender feet started bleeding and the blood got mixed up in the
colour of the aaltaa on my feet. That was why it did not become apparent to
my husband immediately. However much I was in pain, I did not say a word.
So he did not get to know anything. When drops of perspiration began
moistening my white dress, my husband said, "Are you suffering much? I am
truly grieved. It is not proper that a mendicant Brahmin should marry a
princess. Actually, if anyone had won you before me, I would not have
pierced the target. We had come with the hope of acquiring gifts and food in
the princess' svayamvar. What is it other than a quirk of fate that the princess
herself should have been won!"
I was taciturn by nature. Over and above that I was hesitant to speak like a
garrulous teenager with a husband I hardly knew. I only said, "Whatever is
ordained by God is true. Therefore, what is the use of worrying over what
might have been? It will be more meaningful to be happy about what has
taken place."
In an extremely loving tone my husband said, "Drupad's daughter! I am
blessed in having won you."
Shyly I said, "It is equally true for me."
Stumbling over a stone on the path I was about to fall. He stretched out
both arms and supported me. Ashamed, I gathered myself. Politely he said,
"Devi Krishnaa! Till now I have not taken your hand observing the rituals.
Our marriage will take place after mother has blessed it. If you have no
objection, you can pass through this difficult forest terrain taking the support
of my hand." Saying this he stretched out his strong and beautiful hand to me.
Without hesitation I placed my hand in his palm. What of mine could I not
give to him who had already won me rightfully?
Holding hands we two kept on walking. Now I could realise why Devi
Janaki had chosen to leave the royal palace and proceed to the forest with
Ramchandra. She was herself the world-mother and must have known how
romantic it was to walk on the perilous forest paths hand-in-hand with her
husband. How fulfilling it was and blissful!
While walking, my husband said, "I had heard that King Drupad had
resolved to make the third Pandav his son-in-law and that the princess had
also acquiesced in this. Unfortunately, all five Pandavs fell into death's maw
and finally he was forced to make a poor Brahmin his son-in-law! All Panchal
countrymen are grief-stricken over princess Krishnaa's fate. I trust you have
not suffered on this account?"
I realised that the brave youth was testing me. He had caught some hint of
my weakness for Arjun. Was he jealous of Arjun? Well, he might be. What
was unnatural in that? If a woman got attracted to a lovely statue, even that
was unbearable to her spouse. This little secret of the hero's heart could not
remain hidden from me. Without hesitation I said, "There is pain in my heart.
Not for myself, but for him. The very soul of righteousness and courage to
meet such an unnatural end! I cannot believe it, but it has happened. He was
fated to depart in this fashion. What regret should I have for myself? I, too,
knew that the finest hero of Aryavart who would be able to fulfil the
conditions of svayamvar was Arjun alone. I knew only this much that he who
was respected by Krishna was Arjun. Therefore, he whom I have obtained as
my husband is in my eyes Arjun himself. I have obtained the greatest hero of
Aryavart and he has already won Krishnaa's respect. Is this false?"
In a grave voice he said, "I have heard that thanks to Krishna's foresight the
five Pandavs have escaped from the house of lac alive. If Arjun is alive and
approaches you someday, then what will you do?"
My heart danced with joy. Spontaneously I said, "Need I say what the duty
of a housewife is? If I find so noble a person at my door I shall greet him with
appropriate hospitality. The guest is Narayan. If I do not do so, my dharma as
a housewife will be destroyed. Not only this, I shall request him to befriend
my husband."
"Why so?" he asked, in surprise.
"My husband is Arjun in my eyes. So he will be another Arjun. It will be
only natural if the two Arjuns become friends."
My husband smiled in amusement. Touching my hand tenderly he said, "I
had heard that the princess is adept in the scriptures. Then I believed that for
women to know the scriptures meant learning them by rote like parrots. But
now it appears that you have not memorised the scriptures but internalised
them. You are not only knowledgeable but full of wisdom too. I admit defeat
before you."
We went on walking in step. The other brothers had gone on ahead.
Looking at them I was thinking, "I am blessed getting two such elder and two
younger brothers-in-law. The eldest brother is courteous, calm and patient like
a god. His very sight inspires respect and veneration. The one who is behind
him is as huge as he is handsome. Beside him any man is dwarfed. Looking at
him my mind is filled with fear. Following him is one who, like the others, is
blessed with beauty and is full of happy thoughts and playfulness. His nature
is such as evokes the desire to make friends at the very first encounter. Last of
all is the youngest brother-in-law. His personality has a unique attractiveness.
By nature he appears shy and sparing of speech. He does not open his lips
unless it is necessary. Showering affection on him will give joy."
The two of us were behind them, walking hand in hand. Not once did they
look back, as though they were keen to walk out of sight as fast as possible.
They won my respect at the very first meeting. I wanted to express all my
affection and tenderness towards them.
 They passed out of sight. Because of keeping pace with me, my husband
got left far behind. I was by his side. My hand was caught in his firm grip. As
though we two were roaming alone in the desolate forest — engaged in a
quest for what happiness? Still, why be deprived of the pleasure of walking
together?
Suddenly my husband said poetically, "Princess, do you know what I wish
at this moment? I wish we two could get lost in this forest. No one would be
able to find us. No one should spoil the bliss of this solitude."
Softly I replied, 'There is romance in living incognito. But in the world to
roam hiding one's face is to lose fame. Destroying the wicked is the duty of a
hero."
In a teasing tone he said, "For living in the forest incognito one has to
destroy the wicked at every step. Without killing ferocious beasts one cannot
stay alive in the jungle."
Calmly I said, "Wicked human beings are more terrible than the ferocious
beasts of the jungle. Beasts kill others in order to live. But a man slays his
fellow-men merely to feed his ego. That is why heroes are born on this earth
for preserving dharma. Aryaputra! It is your heroism that is the consolation of
mother earth. For the earth glories in giving birth to heroes."
Taking my hand, my husband was guiding me through a stream flowing
below a grove. He said, "Even if I ever have to live in the forest, it will not
trouble me, for you will be at my side to keep inspiring me to preserve
dharma."

OceanofPDF.com
 7
The other brothers had reached home some time back. They were waiting for
us there. After our arrival they would tell their mother the good news. After
some time we two reached there. To get to the courtyard of the frail hut we
had to stoop low. Suddenly my mind was filled with despondency: "Alas!
Such a strange, untidy, frail hut! Even our horse or dog would not be able to
stay here! That my husband is brave there is no doubt. But he is eking out his
life in such penury as cannot even be imagined!"
Truly, what a difference there was between the dreams of a virgin's mind
and the reality! The palace of Hastinapur and this potter's hut of Ekchakra
town — What a contrast! I would have to spend my entire life here!
The next instant I collected myself: "You fool! Take hold of yourself! It
will be foolish for princess Krishnaa, bride Krishnaa, to be distraught and
agonise. The bride Krishnaa will be able to live tranquilly in this potter's hut."
These five sons. But not the five Pandavs. Still, one was with me and there
were four others. It was my good fortune, that they lived harmoniously
together in joy and sorrow, danger and distress, of no consequence. My
brother was by himself. Moreover, he was my twin brother — neither younger
nor older. Since childhood whenever I heard of anyone else having more
brothers, I would also wish for several elder and younger brothers. The elder
brother would give me a father's affection and the younger brother would
provide an offspring's love. Dhrishtadyumna being a brother of my own age
was full of his own distinct individuality.
Seeing the five brothers together. I thought: "God has heard my prayers. In
the midst of so much penury he has given so much wealth — two senior
brothers-in-law like two elder brothers and two younger ones like sons! What
do I lack any more? It is the prowess of these brothers that is my wealth, my
greatness. I, a kshatriya princess — what more could I expect?"
I was trying to remain happy whatever the circumstances. Perhaps, this is
the natural inclination with which man is born. Perhaps, that was why,
standing before the frail dwelling house of a potter, I was trying to be happy,
considering myself rich.
Other documents randomly have
different content
Stefano Piavi è ancora ricordato a Ravenna come traditore della
Carboneria: fu per molto tempo impiegato nell'ufficio del genio civile;
poi divenuto cieco visse in disparte, piú dimenticato che disprezzato;
morí prima del 1860.
XIV. Di Gaetano Rambelli e dei quattro suoi compagni di supplizio (cfr.
cap. XX) l'Uccellini, a richiesta del conte Gioacchino Rasponi, stese
nel 1873 accurate notizie biografiche, le quali mandò a Mariano
d'Ayala per le sue Vite degl'Italiani benemeriti della libertà e della
patria; ma il volume consacrato agli Uccisi dal carnefice fu pubblicato
postumo (Roma, Bocca, 1883), e non contiene le notizie dei martiri
ravennati. Un frammento rimastone tra le carte dell'Uccellini, oltre il
racconto della fine del Rambelli (cfr. cap. XIX), ci dà la seguente
biografia di uno dei suoi compagni: «Angelo Ortolani nacque nel
1802 presso Ravenna, in luogo detto il Bastione nel sobborgo di S.
Mamante, da parenti che traevano il sostentamento di lor famiglia,
composta di quattro figli, due maschi e due femmine, dal commercio
de' cereali, e specialmente dalla vendita delle farine. Suo padre, di
nome Paolo, lo ammise di buon'ora nelle scuole comunali, ove
apprese a leggere, a scrivere e a far conti: ed era quanto gli
occorreva per avviarlo nella industria che egli stesso esercitava.
Dapprima lo collocò in uno spaccio di sali e tabacchi, affinché
s'iniziasse negli usi commerciali. Il giovane Angelo seppe comportarsi
sempre con modi urbani, e captivarsi la grazia del suo principale,
sostenendo con zelo il di lui interesse. Cresciuto in età si rese caro,
con retti procedimenti e con sensi liberali, agli studenti piú
accreditati del paese, i quali non tardarono ad ammetterlo nella
Società della Speranza, ramo della Carboneria, composto in gran
parte dei giovani che frequentavano le scuole pubbliche. L'Ortolani
lasciò in seguito il ricordato negozio, e fu impiegato come agente nel
forno che conduceva suo zio Andrea insieme con altri intraprendenti:
ed ivi diede maggiori prove di probità tanto che crebbe a dismisura
nell'amore dei congiunti e degli amici. Dopo i moti politici del 1820,
le Romagne, come ognun sa, sebbene non cooperassero che coi
desideri ai tentativi di emancipazione operati negli altri Stati d'Italia,
furono tribolate con vessazioni di ogni genere. Nel 1824 ebbero a
soffrire sevizie indicibili da un Domenico Matteucci. Direttore
provinciale di polizia, contro cui fu esploso di nottetempo un'arma a
fuoco, che gli tolse la vita. In seguito la Corte di Roma inviò Legato a
Latere a Ravenna con pieni poteri il cardinale Agostino Rivarola
coll'incarico di dar termine ai processi politici del 1821 e di estirpare
dalle Romagne le sètte liberali. Le iniquità commesse da costui
inasprirono siffattamente gli animi di tutti gli abitanti, che nella notte
del 23 luglio 1826 videsi aggredito nel mentre che montava in
carrozza per restituirsi dalla casa Rasponi Bonanzi alla propria
dimora: ma il colpo di pistola direttogli ferí leggermente il suo
Segretario; ed egli rimase affatto illeso. Richiamato il Rivarola a
Roma, le Romagne furono date all'arbitrio di una Commissione
speciale, presieduta da un certo monsignor Invernizzi, che fece man
bassa sin dal maggio 1827 su tutti quelli che gli erano designati
come sospetti liberali; e l'Ortolani fu uno dei primi ad essere
arrestato, e rinchiuso nelle carceri straordinarie che si erano erette in
S. Vitale, ampio ex-convento dei Monaci Cassinesi. Affidato alla
custodia dei carabinieri pontifici, scelti fra i piú feroci Sanfedisti, non
è a dirsi a quali e a quanti tormenti soggiacesse il giovane Angelo; e
dopo un anno di durissima prigionia, in cui provò tutti i mali che il
Santo Uffizio soleva altre volte infliggere, fu nel 13 maggio 1828
appeso alla forca nella piazza della città, allora denominata degli
Svizzeri, ora d'Alighieri, sotto le finestre della residenza del
Governatore, per dare al medesimo l'agio di ammirare il terribile
spettacolo. È qui da notarsi che fu inibito all'Ortolani di produrre
testimoni a discarico contro l'accusa di cui era aggravato, di
complicità nell'omicidio del Matteucci e del tentativo contro la vita di
Rivarola, né di scegliersi un difensore. Rimangono della famiglia di
Angelo un fratello di nome Raffaele, magazziniere, ed una sorella.»
XV. Sul trattamento fatto ai prigionieri politici nelle carceri ravennati
di San Vitale è da vedere ciò che scrisse Angelo Frignani nel suo raro
e curioso libro La mia pazzia nelle carceri (Parigi, Trouchy, 1839),
specialmente ai paragrafi VII-X, XVI-XX, XXIII-XXVI, XXX, XXXVII,
dove sono parecchie dissonanze da ciò che narra l'Uccellini, meno
fantastico e piú credibile testimonio.
Sulla fine del capitolo si accenna al dottor Girolamo Mazzoni, che
appare tra i chirurghi condotti di Ravenna dal 1823 al '28. Di lui
scrive il Borgognoni, l. cit.: «Viveva in Ravenna un tal Girolamo
Mazzoni di Cesenatico, medico di professione e in concetto di
chirurgo valente, ma uomo d'animo oltre ogni dire malvagio. Questi,
come poi si riseppe, abusando dell'arte sua, molti, contro i quali, o
per ragione di sètta o d'altro, nutriva astio, aveva fatto morire di
veleno. La Commissione [dell'Invernizzi], oramai avviata, mise le
mani addosso anche a lui, che pare fosse molto innanzi nei gradi
delle società segrete. Il Mazzoni stette dapprima molto perplesso;
pure alla fine si fe' anch'esso delatore: e una volta entrato per quella
via, tanto s'incalorí nel narrare e specificare il molto che ei sapeva,
che, volendo in certo suo interrogatorio aggiungere non so se altri
particolari o altri nomi, il colonnello Ruvinetti, stomacato, gli gridò:
— Taci, briccone, che a quest'ora hai detto anche troppo! — La
conseguenza di queste rivelazioni, succedutesi con molta rapidità, fu
un improvviso, contemporaneo, sterminato numero d'arresti di
cittadini d'ogni età e condizione». Anche il Frignani, op. cit., XXX:
«...altre favole obbrobriose, inventate, non so se per suggestione di
qualche giudice, o per ispontanea malvagità di un Mazzoni, reggente
della Carboneria e traditore compero, il quale al molto vero che svelò
per premio, altrettanto di bugiardo aggiunse, eziandio contra sé,
quasi ambisse l'infamia».
XVI. A illustrazione del processo fatto all'Uccellini parmi utile riferire
qui la relazione che egli stesso incominciò a scriverne nel 1829 sotto
forma di lettera al padre; la quale, sebbene incompiuta, dà
particolari e ragguagli notabili:
Imola, li . . . . . . . del 1829.
Forsan et haec olim meminisse iuvabit.
Virg.
Carissimo Padre,
Ad evasione di quanto le promisi nell'ultima mia delli 12 corr., di
renderla cioè instruita delle vertenze, che nella mia causa
presentano punti di rimarco, le dirigo questo foglio, che ne contiene
in succinto le principali, avendone lasciate a parte molte altre
secondarie superflue all'oggetto.
Nel giorno susseguente il mio arresto (3 ottobre 1827) fui condotto
innanzi al giudice Mazzoni, il quale alla presenza dei due testimoni,
che avevano assistito alla mia perquisizione personale, successa due
ore dopo il mio arresto, verificò formalmente gli effetti rinvenutimi,
consistenti in un temperino senza punta, in una canna cosí detta di
zucchero, in due minute di petizioni, in tre prospetti di contabilità
dell'ufficio del Registro a cui, come ognun sa, io era addetto, in due
impronti o stampiglie inservienti ad ornare i suddetti prospetti ed in
sessantasette baiocchi. Di tale ricognizione si compose un processo
verbale, che venne firmato da me e dai testimoni dei quali non
ricordo il nome; dopo di che essi vennero congedati.
S'iniziò quindi un altro processo. Oltre alle interrogazioni di uso, mi si
chiese: «Se io aveva amici, e quali fossero; dove io era stato
arrestato; se sapeva il motivo di mia catturazione; a quali esercizi mi
era applicato», ed altre molte, che inutile sarebbe il riportare. Risposi
a tutte queste domande con le piú semplici e veritiere risposte; ed
all'interrogazione: «Se io era mai intervenuto a cene o ad altri
divertimenti» ritenendo sopra forti motivi che il Fisco, venuto in
cognizione dell'Accademia del Magnismo da me eretta, già
pubblicamente notoria, avesse concepito sinistri sospetti, non esitai
ad esporre il fatto pretto e genuino com'era, fondando sempre le mie
asserzioni su prove positive e sopra testimonianze ineccezionabili,
che assicuravano il Fisco della lealtà della cosa. E difatti nel
progresso delle interrogazioni ben m'avvidi che io non m'era deluso.
Quanto grande non fu allora la mia compiacenza d'aver prevenuto
dei sospetti, che potevano forse essere d'aggravio agli altri
accademici, miei amici, e scevri come me, d'ogni dolosità per un
fatto simile?
Nel giorno 21 dicembre fui sottomesso ad un altro nuovo
interrogatorio innanzi al ricordato giudice Mazzoni. Non si trattò che
di farmi render ragione di alcune carte scritte di mio carattere, che io
non esitai a pienamente confermare. Consistevano esse in due o tre
lettere dirette a Giulio Fanti, mio amico e compagno d'ufficio nel
tempo che io mi trovava ammalato; e con le quali l'incaricava di una
qualche mia particolare commissione. Mi ricordo pure che fummi
resa ostensibile una sestina di cui non seppi dar ragione, se non che
quando il giudice stesso mi specificò l'oggetto a cui era servita, cioè
«a rimbrottare una donna di vecchia età che pretendeva il vanto di
giovinetta»: mi sovvenne allora dell'amico Vincenzo Fiorentini, nelle
di cui mani rimase tale scritto sin dall'epoca che frequentavamo la
conversazione di Vincenzo Pio; e la mia dichiarazione combinò
benissimo con quella che l'amico aveva precedentemente esposta
senza alterazione alcuna del fatto, che altro non potè riputarsi che
una semplice celia di conversazione. Mi fu pure presentato uno
scritto di galanteria perquisito a Fanti, che era un capo d'opera di
ridicolosità; sicché fra tutte queste carte nulla fuvvi di concludente.
Nella sera del 9 febbraio 1828, verso l'ora di notte, fui condotto non
piú innanzi al giudice Mazzoni, ma al giudice Serafino Menzetti (che
seguí ad esser sino alla definizione della causa il mio processante),
che mi sottopose ad un semplice esame di ricognizione di altre varie
lettere rinvenute a Fanti, non dissimili dalle prime, senza che
contenessero la benché minima indecente espressione, che alle volte
famigliarmente scrivendo può sfuggire. Lette che mi furono ed
annotate nel processo, passò il giudice ad interrogarmi sopra alcune
circostanze della surriferita Accademia del Magnismo, che io decifrai
con la piú convincente chiarezza, adducendo nuove prove di fatto
che convalidavano maggiormente l'esposto.
Eccoci al quarto esame (13 marzo), in cui le cose presero un aspetto
serio e veramente perduellionico. «Venni imputato di aver tentato
una sommossa, da me concertata nel maggio 1826, e da succedere
armata mano nel Teatro nel tempo dell'opera a danno della truppa
de' carabinieri, dietro un segnale, che apparir doveva nel palco cosí
detto la Barcazza, quando la forza fosse divenuta a degli arresti per
un campanello che veniva nel Teatro senza sapersi da chi suonato.»
Si aggiunse «che in tal epoca agiva per prima cantante la Dati; che
già il concordato era deciso; i rivoluzionari pronti all'azione: ma che
andò a vuoto, non già per essermi cambiato d'idea, ma perché si
rese palese ad alcuni che impedirono l'eseguirlo.»
A far rilevare la falsità di questa imputazione, mi restrinsi a dire che
io non era mai stato né rivoluzionario, né facinoroso, e la mia
pacifica condotta n'era una bastante prova; che non aveva giammai
avuti contrasti colla forza pubblica, sempre da me riguardata col
dovuto rispetto.
E venendo alle discolpe di fatto, addussi che nel carnevale del 1827,
e non nel maggio 1826, come mi si contestava s'era udito in Teatro il
campanello in discorso, suonato, io credo, in sfregio dei soggetti
tristissimi che agivano nell'opera buffa intitolata La gioventú d'Enrico
quinto; né fra questi agiva la Dati, perché in Ravenna ottenne
sempre applausi, e fu universalmente piaciuta; né sarebbe stata lo
zimbello di un campanino che si può con fondamento credere un
trastullo di una qualche signorina annoiata dall'opera. Né ad altri si
potrebbe imputare simile frastuono; tanto piú che pochissima era la
gente che frequentava il Teatro; e quasi tutti noi giovinotti
preferivamo di stare piuttosto al caffè a fare un tresette.
Insussistente era pure la circostanza addotta del segnale che apparir
doveva per la sommossa imputatami, nel palco della Barcazza, prima
perché nel carnevale del 1827 l'Accademia del Magnismo, sciolta già
fino dal dicembre 1826, non teneva piú in affitto detto palco, ed io,
dopo questo tempo non sapevo, per cosí dire, se piú esistesse;
secondo, perché in tutto il tempo che fu dagli accademici
frequentato, non diede mai un'ombra di scandalo; tanto è vero che
esister doveva tuttora presso Pascoli o Signorini un avviso, tenuto
sempre affisso in detto palco, con cui si pregava a conservare
scrupolosamente il contegno il piú civile ed educato, senza prender
punto parte o in applausi o in dispregi, onde non essere segnati a
dito. E questo cartello so che pervenne, a mia maggior
giustificazione, nelle mani della Commissione. Feci riflettere, che
oltre il suono del campanello, benché succedessero in teatro
fortissime fischiate all'epoca indicata, la forza non si risolvé mai ad
arrestare alcuno; motivo per cui è da supporsi che avesse essa altri
ordini. Dunque la causa principale della sommossa addotta e
dipendente dagli arresti, non appare che dubbia, e l'effetto sospeso
e condizionato in modo che rende pressoché vani i preparativi
contestatimi.
Aggiunsi: Colui che mi aggrava di tale calunnia, si può dire che
neppur conoscemi di vista. Decida ella, signor giudice, se questa
fisionomia, se questo mio debole fisico annunziano sentimenti
rivoluzionari; anche i consulti della fisiologia non sono in questi casi
vani. Ma poi, il ridurre rivoluzioni al punto contestatomi, sembrami
richiedere, in chi le concerta e promuove, gran mezzi, cioè di grande
influenza o per autorità o per ricchezze, senza le quali non s'induce
uomo a seguire i propri capricci e ad azzardarsi di sagrificar la vita. E
dov'è la preponderanza? dove le ricchezze? Pazzo veramente da sé
stesso si manifesta il mio falso delatore, perché confonde un'epoca
con un'altra, perché adduce circostanze che col fatto svaniscono,
perché insomma delira.
Pretende, per render doloso l'attentato imputatomi, che non di mia
volontà, ma pel fatto altrui soltanto ne fosse impedita l'esecuzione.
Ed ecco che egli stesso prova la mia insufficienza, e mi priva ad un
tratto fra mille contradizioni di quella prima autorità che mi arbitrava
di rivoluzionari pronti all'esterminio; autorità che, arrivata a questo
punto, o non poteva aver contraddittori, o in ogni caso, non
obbligata a soffrirli, né ad arrendervisi. E con molte altre ragionevoli
particolarità diedi io termine a questo mio interrogatorio.
Nel giorno 25 aprile, in cui accadde il mio quinto esame, fui richiesto
«della conoscenza di Angelo Mercuriali e di scritti che io aveva al
medesimo consegnati», e mi si contestava d'aver ciò esposto
confidenzialmente ad alcuni miei amici; e d'aver spiegato gran
timore d'esser io da lui sagrificato, vociferandosi che fosse una spia;
e che quei scritti non d'altro genere erano che satirici». Di piú mi
sentii imputato «d'essere l'autore di una satira intitolata: Dialogo tra
S. Apollinare e S. Vitale, che all'opportunità mi sarebbe stata
contestata in piú ampli termini.»
La mia conoscenza con Mercuriali, dissi io allora, è incontrastabile;
piú volte, dietro sue preghiere, gli ho redatte minute di petizioni e di
lettere, che ho sempre rilasciate in sue mani; né so che carte d'altro
genere possano presso il medesimo esistere.
Il timore poi che il calunniatore m'appone, ad altro non serve che a
porre in diffidenza della Giustizia le accuse che mi vengono date,
perché delineando delle estremità del tutto opposte, a vicenda si
elidono. Con quai differenti colori non vengo io dipinto? Allora
coraggioso (vedi l'imputazione della rivoluzione da teatro) e adesso
timido. In tutti i casi timor pedibus addidit alas, dice Virgilio; e di fatti
se avessi avuto motivo di temere di Mercuriali, decantato ovunque
per un delatore, potea facilmente sottrarmi a' suoi colpi e scampare
ogni traversia.
In rapporto al Dialogo di S. Apollinare e S. Vitale, dissi non averlo
nemmeno sentito mai a ricordare e che una calunnia tale era bene di
esporre in chiaro, onde non ne rimanessi io innocentemente il
bersaglio.
Nuove imputazioni perduellioniche (27 maggio). Consta al Fisco, cosí
mi disse il giudice, «che voi progettaste un piano diretto a liberare
dalle carceri di San Vitale i detenuti politici che vi erano stati
rinchiusi, e ad impedire nuovi arresti; che già molti e molti si erano
sottoscritti a questo piano dietro vostra istigazione, prevalendovi del
termine, che negli estremi mali richiedesi estremi rimedi; e che voi vi
obbligaste d'interessarvi presso la Protettrice, ossia la Carboneria,
onde, adottato il vostro piano, dasse opportune disposizioni per
ottenere rinforzi dalle città limitrofe ed azzardare un colpo decisivo.»
Un soffio solo bastò ad atterrare questa fragile trabacca dell'inganno
e dell'iniquità.
Dal luglio in poi, esposi io, fui investito da sí fiera e pertinace
malattia, che in ottobre, epoca del mio arresto, era ancora
convalescente e sí estenuato, che non saprei esprimere quanti
terribili sconcerti mi si rinnovarono nel fisico nei primi giorni di mia
detenzione. Or io non so come si possa supporre che un uomo cosí
mal ridotto, colla bocca, si può dire, sul sepolcro, quasi sempre
obbligato al letto, tenda a progetti, che i piú robusti e piú sani
appena oserebbero d'ideare. E certamente se mi fosse trascorso mai
per la testa un piano di rivoluzione, se anche fossi stato sano, sarei
subito andato a ripormi nel letto per timore d'una febbre frenetica.
Non mai, come ho già detto, e ripeto, ebbi mire rivoluzionarie,
assolutamente eterogenee e alla mia condotta e al mio carattere e al
mio stato; tanto meno poi in un tempo il piú climaterico della mia
vita. E sí che da vero questa calunnia è in sommo grado romantica:
si può ben dire che ha del maraviglioso. Un quasi agonizzante formar
piani di sommosse, ridurle quasi all'in autem; si può udir di peggio?
Ma di grazia, qual era il concerto di questo piano, come combinato?
Perché riescí anch'esso a vano? Quali furono gli ostacoli che si
frapposero?
Anche un pazzo uscito allora dall'ospitale, non gli sarebbe saltato
mai in capo una stoltezza simile a questa che or mi s'imputa.
Leviamo l'intoppo della malattia (guardate mai quello che concedo),
ma la diffidenza, che sorta subito dopo i primi arresti si diffuse
fortemente per ogni dove e in ogni classe di persone, non era forse
sempre un argine insormontabile anche alle piú leggiere e tenui
imprese? Ma quali sottoscritti adunque si va mai immaginando?
Bisogna per lo meno che sia un indigeno del Paraguay colui che ciò
asserisce, dando a conoscere d'ignorare circostanze le piú comuni e
palesi. Ma chi mai avrebbe accudito di sottoscriversi in fogli di
congiure in momenti che sarebbe stato discoperto dai muri, dai sassi
e dall'aria istessa? Chi mai avrebbe azzardato di presentarsi anche al
piú confidente per disporlo ad una sommossa?
Fuor di proposito si adduce poi al caso la massima che ai mali
estremi convengono estremi rimedi; l'estremo è sempre fatale, e chi
tenta d'indurre altrui a scopi di tal sorta e d'infervorarlo per renderli
compiti, mi sembra che affacciar debba tutt'altro fuorché pericoli.
Protesto infine che i nomi di Protettrice, ossia Carboneria, sono per
me del tutto incomprensibili, né so chi il Fisco intenda sotto tale
denominazione.
Non si restrinse soltanto all'esposta accusa l'esame di questo giorno.
Venni pur anche incolpato d'aver io «redatta una satira contro le
Sacre Missioni, che al tempo del governo di Rivarola agivano in
questa città;» e di aver «alterata una terzina di un sonetto dell'abate
Cottignola, affissa nella pubblica piazza, alludendogli il nome di
spia.»
Non altro risposi a tutto ciò, che io era sempre stato ossequioso al
culto divino e verso i suoi ministri, tanto è vero che mai non ebbi
reclami contro la mia morale condotta; e se non si fossero addotte
valide prove per dimostrare il contrario, il mio carattere rimaneva in
questa parte ineccezionabile, né vane ciarle (non sapeva sopra che
fondate) potevano abbattere la verità del fatto. Ho pure sempre
rispettato il simile, ed è falsa l'incolpazione che risguarda il
Cottignola.
Eccoci all'ultimo decisivo esame (28 maggio). Qui mi si rinnova alla
mente un caos di articoli, che or tenterò alla meglio di restringere e
riordinare in pochi. Sono già essi in parte il riassunto delle passate
imputazioni, che si pretese annodarle al principal capo d'accusa, cioè
al dialogo satirico, di cui in avanti si è fatto cenno, che qui mi venne
nel modo che sono per esporre ampiamente contestato.
«Consta al Fisco, intuonò il giudice, che voi siete l'autore di un libello
intitolato Dialogo tra S. Apollinare e S. Vitale principali protettori di
Ravenna infamante l'E.mo Card. Rivarola e la Commissione Speciale
politica; e che concertaste i mezzi con il signor Eleonoro Soragni, per
far pervenire da Modena alla Commissione il detto libello. Le prove si
desumono da una perizia di calligrafi rilevata col confronto di altri
vostri scritti; dalla copia che venne strappata dalle colonne della
piazza la notte precedente li 5 ottobre 1826, avendo essi asserito
che ravvisavasi conformità di carattere, sebbene fosse molto
stiracchiato ed adulterato; da una deposizione di un soggetto, noto
alla Giustizia, che testificava riconoscere appieno in detta copia il
vostro carattere.»
Rapporto alla seconda parte dell'accusa il Fisco adduceva: «Che
Eleonoro Soragni all'epoca delli 5 ottobre detto anno non era in
Ravenna, come rilevavasi dagli atti della Polizia, che gli rilasciò già
qualche giorno prima il passaporto; che un soggetto, noto alla
Giustizia, per fatto proprio depose avergli io consegnato una lettera
per Soragni con entro la satira in discorso scritta di tutto mio pugno
e carattere.»
Agli insussistenti punti, cui appoggiavasi il Fisco per sostenere la
falsissima accusa della ricordata satira, innumerevoli discolpe
potevansi addurre; io però mi limitai ad esporre soltanto quelle
ragioni ch'erano piú che mai sufficienti ad abbatterla interamente ed
a discoprire l'innocenza mia. Ma quando mai, dissi io allora, la
calligrafia ha potuto desumere positivi rilievi da un carattere
adulterato, stiracchiato, se appunto le adulterazioni e le
stiracchiature svisano quasi i segni dell'originalità? Se calligrafi di
buona coscienza stentano ben di sovente a profferir giudizi sopra
confronti di un carattere non disuguale, non adulterato, ma
semplicemente di diversa data, qual risultato potrà dare una tale
perizia? Se un enorme abbaglio di ottica produsse tanta temerità, al
lume della verità deve però svanire. Come poi è mai probabile che io
volessi espormi ad una certa rovina, copiando scritti satirici? Non mi
sarei io prevalso in ogni caso di mano incognita, piuttosto che
avventurarmi a stiracchiature, su cui non poteva mai affidarmi per
essere, atteso l'impiego che copriva, universalmente il mio carattere
cognito? E che diremo di colui che pretende mia la copia in
questione? Nient'altro se non che additi le prove su cui fonda la sua
deposizione. Dirà egli, la copia. E che vale? Non potrebbe forse
essere opera delle sue proprie mani? Ciò almeno sembra piú
probabile, che l'imputazione datami. L'interesse, che può essere
l'unico movente di costui, non l'invidia, perché non ho mai avuto di
che attrarre gli altrui desideri, non la vendetta perché non fui mai di
danno ad alcuno, tutto azzarda quando rinviene premi, guarentigie
ed asili, e molto piú quando può coprire i suoi raggiri col manto
stesso della Giustizia. E difatti è egli piú probabile (e le probabilità in
mancanza di prove decise sono di molta rilevanza) che l'accusatore
per dar un qualche peso alla sua assertiva calunniosa abbia tentato
d'imitare possibilmente in quella copia il mio carattere o che io
stesso l'abbia redatta stiracchiandolo? Io qui mi riporto ai riflessi di
sopra accennati, che non senza ragionevolezza sottopongo al
giudizio del Fisco; reclamando, onde avere maggiori appoggi di
rendere rimarchevoli le mie considerazioni, che mi siano rese
ostensibili e la perizia e la copia in discorso, né la Giustizia, che il
trionfo dell'innocenza e la depressione della calunnia ricerca, può
render vana questa mia istanza.
Passando all'altra parte della contestazione riguardante i mezzi
imputatimi d'aver avuto con Eleonoro Soragni per far pervenire da
Modena alla Commissione la satira in discorso, aggiunsi:
Può essere che il Soragni all'epoca dei 5 ottobre 1826 avesse
ottenuto, come mi si contesta, dalla Polizia il passaporto, giacché mi
ricordo che aveva in animo di portarsi a Bologna per vedere lo
spettacolo teatrale; ma il fatto si è che partí ai primi di novembre
soltanto, dopo la cena di turno dell'Accademia del Magnismo, a cui il
Soragni era addetto, la quale venne protratta alla fine di ottobre; e
l'assenza del ricordato Soragni all'epoca dei 5 ottobre è
insussistente, perché posso all'occorrenza documentare che questo
intermedio di tempo rimase in Ravenna; fatto questo che rende vano
senza altre discussioni il primo articolo di questa imputazione.
Prima che divenghi probabile la consegna della lettera e della satira
scritta, come mi si contesta, di tutto mio pugno e diretta al Soragni,
che il Fisco m'appone d'aver io effettuato al soggetto noto alla
Giustizia, bisogna premettere una prova di assoluta pazzia; che il
mezzo imputato non può eseguirsi da un uomo a sé coerente. Chi
mai sarebbesi posto al cimento di tanta eventualità, che anche
indipendentemente dalle cautele del mezzo potevano intervenire?
Ma perché almeno non si è ricorso alle stiracchiature che sarebbero
state piú supponibili, perché non esposte che alla confidenza di due
soggetti, da cui in caso di perquisizioni personali trovar piú
facilmente titolo di discolpe a mio e a loro garantimento? Chi mai
sarebbesi posto al cimento di tanta eventualità, che anche
indipendentemente dalle cautele del messo potevano intervenire?
Ma in ogni caso, né qui sono supponibili sviste ed errori, la lettera e
la satira sarebbero state opera d'incognita mano, onde prevenire
possibilmente sinistri risultati e dar titolo di discolpe al messo
nell'ipotesi di una perquisizione personale. E poi, stando anche nei
termini dell'imputazione, e qual bisogno v'era d'un terzo per spedire
al Soragni la satira, quando che avrebbe potuto portarla seco?
Infine; che il Fisco mi provi l'intrinsichezza, tanto necessaria a
imprese di tal sorte, che avrebbe pur dovuto regnare tra me e
l'anonimo. Ma ben chiara da sé stessa apparisce la calunnia, che tra
vaneggiamenti i piú ridicoli non ha di che sostenersi.
Or vengo a specificare le deduzioni da cui si pretese trar motivo di
convalidare l'emessa accusa.
Mi venne imputata la qualità di settario, addetto alla Società
denominata della Speranza, rilevata in forza, come mi fu riferito, di
molte deposizioni di altri settari e di un reo confesso in capo proprio,
e lo spirito di odio e di livore nutrito da ogni settario contro il
Governo e i suoi Ministri m'aveva incitato a formare il su ricordato
libello.
Cosí risposi a questa imputazione: Io non appartengo né ho mai
appartenuto a sètte, e quindi non so che significhi Società della
Speranza. Sianvi pure deposizioni quante si vogliono che per settario
mi accennino, ma posso giustamente escla[mare] [19] conscientia
mihi testis; [perché] se vera fosse la qualità [che mi si] imputa, i
deponenti [non si] sarebbero limitati ad un se[mplice] detto, ma
avrebbero conva[lidato] le loro testimonianze con [qualche] prova.
Per quanto posso [sapere] di sètta, mi sembra, che [non sianvi]
armi, libri, né documen[ti di mia ap]partenenza. E perché su [questi]
punti non vengo io atta[ccato?] Perché l'accusa, è come [tutte] le
altre falsa, e falsissim[....] giustizia del tutto inco[...] ché l'emettere
sempliceme[nte una] deposizione senza [prove] se dal numero non
prende forza equivale al non esporla [. Io non] so se esistono settari
e [se ve] ne siano, come si contesta, [degli im]puniti, ma in questo
caso n[on credo] della loro politica il comp[rendere] nel novero
settario soggetti [estranei] onde ai compagni toglier[e qualche]
particolare sospetto, e dare [....] i risultati di loro imput[azioni]
provenienti da cause totalmente diverse. Questa massima fino dalle
prime misure politiche sembra risultar vera ed adottata, che molti
soggiacquero a pene per inquisizioni politiche senza esser settari
come in appresso il fatto ha comprovato la pubblica opinione, che li
favoriva. Dunque non nude, apparenti testimonianze, ma sode prove
necessitano prima di por in calcolo un'accusa, onde la Giustizia non
cada nella massima delle iniquità, che è l'oppressione dell'innocenza.
La seconda deduzione si voleva desumere dalle satire, che mi furono
imputate nel mio quinto esame a carico delle Missioni e dell'abate
Cottignola.
Feci conoscere che una deduzione in buona logica affinché sia valida
occorre che si diparta da un principio vero ed indubitato. Dunque
siccome che rimaneva ancora da provarsi se quelle satire fossero
opera mia, la deduzione non era di alcun valore e come se apposta
non fosse. La attestazione che io richiesi di Angelo Mercuriali in
riguardo al mio quinto esame, mi venne qui espressa ne' seguenti
precisi termini: «Depone egli che voi gli avete date piú volte satire,
ed anche da copiare».
Ma di quali satire, io dissi, intende egli parlare? Non d'altre
certamente che di qualcheduna pervenutami a caso nelle mani, al
tempo delle lanterne, che moltissime ne circolavano, e che egli
stesso può avermi chiesto da copiare, e la sua deposizione a nulla
ammonta perché non adduce prove di autografia. Onde però togliere
alla Giustizia ogni qualunque sospetto, dimando che in mia presenza
venghi a chiarir meglio la sua deposizione.
Il terzo riflesso ricavavasi da insussistenti per non dir ridicole
testimonianze, «di settari, che asserivano d'aver io quasi per istinto il
vizio di rimbrottare e satirizzare altrui, ciò che mi distingueva al
pubblico».
Questo articolo, dissi io allora, pochi comenti richiede. È vero,
verissimo, che mi piace in compagnia di dar qualche volta la baia agli
amici, che prendendone piacere non mi hanno mai privato della loro
accoglienza; segno evidente che le mie burle non erano offensive, né
denigranti l'altrui carattere. Che se in me fosse lo spirito di
satirizzare, come mi si imputa, un qualche tristo imbarazzo
sarebbemi pure intervenuto, che d'indizio or servirebbe al Fisco.
La quarta desunzione riferivasi alla mia cattiva condotta, che volevasi
vilipendere con le calunnie dei due attentati già ne' precedenti esami
discussi.
Da ciò io subito rilevai che la Giustizia si era, come conveniva,
persuasa della falsità di tali accuse, perché diversamente non come
deduzioni, ma come capi principali di delitto mi sarebbero state
apposte; in verun modo però potevansi sostenere, perché la falsità
non ha mai titolo a cui si possa riferire. E però esclamai che non
l'infamità di vili calunniatori, ma la pubblica voce, i documenti di tutti
i dicasteri sí civili che spirituali dimostravano la mia condotta, non
mai alterata per cattive azioni. E qui null'altro fuvvi da aggiungere.
Per ultima deduzione venni rimproverato di bugie sostenute nella
perseveranza di negar tutto ciò che il Fisco mi aveva affacciato.
Risposi francamente che io ritenevo queste espressioni di formalità
alla definizione di straordinari processi; che se a colui, che in ogni
costituto reclama l'intervento personale de' suoi accusatori, gli viene
conferito il nome di bugiardo, io non saprei qual titolo meriti l'uomo
sincero; che sí mi arreca stupore come non si distinguesse la pura
negativa dall'opposizione di fatto; che se il Fisco sapesse produrmi
tante prove a suo sostegno quante ne ho emesse al mio, non
tarderei a dichiararmi reo convinto.
Passiamo alle circostanze addotte relativamente alla detta
imputazione.
«Risulta dagli atti, mi disse il giudice, che alcuni settari vi sgridarono,
onde aveste tralasciato a divulgar satire».
Ma se il Fisco caratterizza i settari pieni di livore contro il Governo
(vedi la prima deduzione di questa accusa) come può credere che
avessero impedito ciò che era tanto conforme al loro spirito? La
contraddizione è manifesta, ed a me basta il rilevarla.
Mi venne finalmente imputato che io redigeva le satire nel negozio di
Francesco Gallina.
Quanto ciò sia assurdo ed improbabile ognuno da sé lo ravvisa. Ma
perché non mi si contesta piuttosto che all'uso de' ciarlatani avessi io
in pubblica piazza formate e dispensate satire come tanti cerotti?
Niuna differenza rinvengo fra questa e l'addotta circostanza...... —

Dei quattro capi d'accusa imputati all'Uccellini, il primo era fondato,

perché egli stesso ci ha raccontato come fu ascritto e appartenne
alla Carboneria (cfr. cap. VI); il secondo, circa l'attentato al palazzo
apostolico per mezzo di una mina, era una delle tante invenzioni del
chirurgo Mazzoni (cfr. Frignani, XX); quanto al terzo, di tentativi per
liberare i prigionieri politici di San Vitale dovettero ben concepirsene,
poiché v'accenna in piú luoghi il Frignani, ma non è chiaro se e per
quanto l'Uccellini v'abbia avuto parte; finalmente per la satira a
dialogo tra i due santi ravennati, Apollinare e Vitale, inclino a credere
che l'Uccellini non ne fosse l'autore: poiché egli, cosí tenace di
memoria, non seppe mai dire altro che due versi della poesia trovata
nel mattino del 5 ottobre 1826, e a qualcuno, come all'amico Sante
Bernicoli, li recitò in dialetto: I à tirat a Rivarola, I à tirat co' na
pistola, e ad altri, come a Francesco Miserocchi, li ricordò in lingua
italiana: Lo sai, Apollinare? fuggito è Rivarola, Al solo scotimento
d'un colpo di pistola; e in un frammento ms. degli ultimissimi anni
suoi, notò: «Prima strofa della satira che apparve in Ravenna dopo
l'attentato al cardinale Rivarola: Dialogo fra S. Vitale e S. Apollinare:
Non sai o Apollinare Partito è Rivarola Al solo scuotimento | D'un
colpo di pistola...». Questa incertezza in uomo, ripeto, di cosí tenace
memoria fa credere ch'ei non solo non avesse composta, ma
neppure mai letta la poesia che gli costò tre anni di carcere!
XIX. Del supplizio dell'Ortolani e compagni parla a lungo anche il
Frignani, op. cit., LII-LIX, dove la resistenza del Rambelli è descritta
per altro con colori un po' fantastici (cfr. il riassunto del Vannucci, I
martiri della libertà ital., 7ª ediz., vol. II, pp. 21-27): l'Uccellini è piú
semplice e piú fedele raccontatore. — Degli ufficiali e altri graduati
dei carabinieri, che furono addetti alle carceri di San Vitale, piú d'uno
è accennato anche dal Frignani: egli ricorda il tenente Zampieri
durissimo di modi e di cuore (op. cit. IX, XVII-XIX); il brigadiere
Finina, che lo arrestò e in carcere si divertiva a insultar lui e la madre
«con parole e atti di scherno» (op. cit. III, VIII, XXIV); un
maresciallo romano «cognominato la Iena, barbaro non meno del
Finina e del Zampieri, co' quali e' pareva congiunto in istretta
amicizia» e «satellite de' piú fedeli e piú privilegiati de' commissari»
(op. cit. XXV, L); un altro maresciallo innominato, che «sentiva del
volpino piú che d'altro animale, però la commissione adoperavalo
nell'uffizio di seduttore» (op. cit. XXXVII); e il maresciallo Branca,
«fisonomia di buono, e di buono furono sempre le sue maniere»,
rimasto alla guardia delle carceri il giorno della esecuzione
dell'Ortolani e degli altri quattro (op. cit. XVI, LIII). È probabile che
questo Branca sia il maresciallo che anche il nostro autore ricorda
come a lui benevolo.
XX. La sentenza che l'Uccellini voleva aggiungere alle Memorie non si
trova tra le sue carte; ma a compimento del suo proposito, eccola
qui fedelmente riprodotta di su la stampa originale, in foglio volante:
Commissione speciale | per le quattro legazioni | e per la delegazione d'urbino e pesaro
| residente nella città di faenza | Sessione delli 26. d'aprile 1828 | TRANSUNTO
| DELLA SENTENZA PRONUNCIATA NELLA CAUSA RAVENNATE DI PIÚ DELITTI, CIOÈ | DI
ATTENTATO ALLA VITA DELL'E.MO E R.MO SIGNOR CARDINALE RIVAROLA LEGATO A
LATERE | DELLA PROVINCIA DI ROMAGNA, CON SPARO CONTEMPORANEO DI PISTOLA A
| Di
GRAVE OFFESA | DEL DI LUI COMPAGNO, LA NOTTE DEL 23. DI LUGLIO 1826
OMICIDIO in odio di officio, e per spirito di partito in persona del CONTE
DOMENICO MATTEUCCI, DIRETTORE | PROVINCIALE DI POLIZIA DI RAVENNA, la sera
dei 5 d'aprile 1824 | Di OMICIDIO colla gravante qualità di mandato
nella persona dell'Ebreo Mosè Forti di Lugo, | domiciliato in Ravenna,
la sera dei 15 di marzo 1827.
Alcuni individui addetti a proscritte Società segrete concepirono fin
dall'anno 1824 odio ingiusto e sacrilego contro il sullodato E.MO
SIGNOR CARDINALE RIVAROLA per l'energia manifestata nell'annichilimento
delle Società medesime; ed avvolsero in loro mente diversi disegni,
onde vendicarsi o col veleno, o colle armi. Tale odio spinse a tanto,
che i settari
Angelo Ortolani, Ministro del Forno pubblico,
Luigi Zanoli, Calzolaio, e
Gaetano Montanari, Barbiere, tutti di Ravenna, maggiori di età, dopo
avere il primo di loro tentato piú volte in vano di propinargli il veleno
nel pane, di cui il PORPORATO servivasi privativamente alla propria
mensa, si risolsero di estinguerlo coll'uso delle armi. A quest'oggetto
spesso lo insidiarono nell'oscurità della notte; e finalmente, essendo
prossime le ore dodici pomeridiane del 23. di Luglio 1826, mentre il
lodato SIGNOR CARDINALE salito per la strada del corso nella sua
carrozza in compagnia del Sacerdote D. Ignazio Muti, Canonico della
Metropolitana di detta città, si disponeva di far ritorno alla propria
residenza; e nel momento, in cui un servitore ne chiudeva lo
sportello, uno dei complici nell'atroce misfatto dallo sportello opposto
esplose una pistola, lusingandosi di uccidere il PORPORATO, ma
recando invece gravi ferite al Canonico anzidetto. I sicari quindi si
volsero alla fuga, abbandonando le armi, le quali furono poscia nella
maggior parte ricuperate.
Il sopraddetto ANGELO ORTOLANI e GAETANO RAMBELLI, di Ravenna,
cappellaio, addetto anch'esso a Società segrete, e maggiore di età,
occisero insidiosamente, e pure per odio settario nella medesima
Città il Direttore Provinciale di quella Polizia, conte Domenico
Matteucci con colpi di pistole scaricategli sul dorso dall'agguato, circa
le ore nove pomeridiane del 5. d'Aprile 1824, allorché picchiava alla
porta del palazzo di una di quelle nobili famiglie, ove soleva passare
qualche ora della sera.
Ed i sopranominati LUIGI ZANOLI, e GAETANO MONTANARI, la sera del 15 di
Marzo 1827, tolsero di vita con esplosione di arma da fuoco alle
spalle l'ebreo Mosè Forti, con mandato di
ABRAMO ISACCO FORTI,soprachiamato MARCHINO, non, senza qualche
complicità del suo fratello, BENIAMINO FORTI detto CARLINO, ambedue
Ebrei del Ghetto di Lugo, maggiori di età, commercianti, e
domiciliato, il primo in Ravenna, il secondo in Forlí.
Sentito in iscritto, ed in voce il difensore dei prevenuti, tutti carcerati,
all'appoggio della confessione del ripetuto ZANOLI in ambedue i delitti,
che lo riguardano, e di altre prove, ed indizi risultati dagli Atti, furono
condannati come rei convinti all'ULTIMO SUPPLIZIO
LUIGI ZANOLI,

ANGELO ORTOLANI,

GAETANO MONTANARI,

GAETANO RAMBELLI,

ABRAMO ISACCO FORTI, detto MARCHINO.

Fu condannato poi alla Galera per anni sette

detto CARLINO per l'espressa complicità nel surriferito
BENIAMINO FORTI
omicidio con qualità di mandato:
Ed alla Detenzione per anni cinque
ANGELO BRANZANTI, di Ravenna, orefice, maggiore di età, riconosciuto
indiziato di qualche dolosa prescienza nel sopraddetto Omicidio del
direttore Matteucci.
Si ordinò finalmente, che MARIANO ZAULI, altrimenti detto GANGA, fabbro
e DOMENICO MONTALETTI, fornaio, ambedue di Ravenna, il primo preteso
complice in uno degli appostamenti fatti al lodato E.MO, ed il secondo
preteso complice nell'accennata fabbricazione del pane, fossero
dimessi dal carcere coll'ingiunzione dei precetti contro di loro
decretati.
Dato dalla Cancelleria della Commissione speciale questo dí 9 di
Maggio 1828.
Natale Lorenzini, Cancelliere.
Faenza, dalla tipografia Montanari e Marabini.
Il capo custode Mariani (ricordato anche nel cap. XXVII) era prima
addetto alle carceri di Forlí e ne fu tolto per la sentenza del Rivarola:
fu padre di Angelo, celebre musico vissuto dal 1824 al 1875 (cfr.
Regli, op. cit., p. 307). — Monsignor Andrea Gianolli non era vicario
(vicario generale arcivescovile dal 1827 in poi fu monsignor Giulio
Buoninsegni di Borgo S. Sepolcro), ma uditore di S. E. R.ma
l'arcivescovo Chiarissimo Falconieri (nato a Roma nel 1794, fatto
arcivescovo di Ravenna il 3 luglio 1826, cardinale il 12 febbraio 1838,
morto nel 1859): con tale ufficio il Gianolli appare negli anni 1827-
30, e secondo il Frignani (op. cit., LVII) era un «prete della diocesi di
Cesena». — Il caso dello Spada è narrato anche, con piú abbondanza
di parole, dal Frignani (op. cit. LVII, LVIII), che lo designa col nome
di Spadini, «mugnaio, famoso brigante sino dai tempi della
Repubblica cisalpina.» È singolare che non si sia trovato il nome di
questo Spada (tale era veramente il suo casato) nei registri parrochiali
dei defunti; ma, mi scrisse l'ottimo F. Miserocchi, sta il fatto «che
costui era un brigantone di tre cotte; che faceva il magazziniere di
professione, e che all'atto dell'esecuzione dei cinque impiccati si
dilettava di beffeggiare i pazienti contandoli ad uno ad uno con aria
di soddisfazione di mano in mano, che salivano il patibolo, come mi
narrano alcuni testimoni oculari ancora viventi; tanto che col suo
schifoso contegno era giunto quasi a provocare una sorda ma
rumoreggiante reazione da parte degli spettatori, ma il caso provvide
alla vendetta...»
XXI. Sino dall'11 settembre 1826 pubblicando in Ravenna il suo
primo proclama la Commissione presieduta dall'Invernizzi invitava i
cittadini alla denunzia dei reati politici; e da un'altra notificazione in
data di Faenza 16 aprile 1827 appare che l'istituto della Spontanea
era stato introdotto con l'editto pontificio del 6 luglio 1826 con
termine utile fino al 15 marzo 1827, prorogato poi al 10 giugno, sino
al quale giorno avvertiva monsignor Invernizzi esser egli delegato da
Sua Santità a ricevere «le spontanee abdicazioni e le denuncie da
chiunque volesse a noi presentarsi». Degli atti e procedimenti di
questa Commissione speciale poche notizie si hanno nella storia (cfr.
Farini, op. cit., lib. I, cap. II); non sarà inutile però avvertire che fin
da principio ad uno dei suoi membri, Giovanni Ruffini, trattenuto forse
in Roma dall'ufficio di luogotenente criminale, fu sostituito Filippo
Francesco Carli, giudice nel tribunale d'appello di Bologna, e al
cancelliere primamente nominato succedette Natale Lorenzini. Le
sentenze della Commissione, di cui ho potuto avere notizia (oltre le
due riferite nelle note ai capp. XX e XXV), sono le seguenti:
1827, 7 giugno: come rei di appartenere alla Società Carbonica e di
aver promosse o frequentate adunanze anche dopo l'editto 6 luglio
1826 furono condannati i seguenti pesaresi: Vincenzo Pennacchini
domestico, alla galera in perpetuo; Giovanni Spinaci calzolaio e
Raffaele Pascucci vetraio a 25 anni, Romualdo Carandini domestico e
Terenzio Ghirlanda sartore a 5 anni di opera pubblica, Nicola Conti
minore di età, muratore, a sei mesi di prigionia. — Detto giorno:
altra sentenza della Commissione contenente notizie
particolareggiate delle società segrete di Gubbio, cioè della Vendita
dei figli di Bruto istituita nel maggio 1824, della società dei Figli della
speranza e Fratelli del dovere istituita nell'anno 1825 e di quella dei
Buoni amici promossa nel febbraio 1826 contro la società antiliberale
dei Compari. — 1827, 5 luglio: Pasquale Santi pescivendolo, di
Cesena, fu condannato a 10 anni di galera perché l'8 febbraio 1821
in casa Salberini durante una festa di ballo ferí mortalmente Mariano
Pierini «e da una deposizione testimoniale appare che dalla Sètta
Carbonica fosse designata la di lui uccisione»: il Pierini era «un
esploratore della polizia» e il Santi era «sorvegliato all'epoca del
delitto dall'officio della polizia locale per la sua aderenza coi
facinorosi»; perciò il Santi fuggí all'estero, dando cosí indizio di
colpa, e la voce pubblica lo designò subito come autore del misfatto.
— 1827, 1 agosto: sono condannati Giacomo Leoni di Meldola,
domiciliato in Forlimpopoli, tintore e oste, di anni 50 a dieci anni di
galera, Paolo Bendandi detto Grametto mercante di bestiame, di
Forlimpopoli, a sette anni di galera, Luigi Pasolini canepino, di
Forlimpopoli, di anni 17, a un anno di casa di correzione, e Michele
Bendandi mercante di bestiame, di Forlimpopoli, a un anno d'opera
pubblica, per essere appartenuti alla società dei Fratelli del dovere
«ch'è la società media fra la Carbonica e quella della Speranza»
(sentenza importante per conoscere le vicende delle sezioni di
società segrete in Forlimpopoli). — Detto giorno: Antonio Ballardini,
di Faenza, calzolaio, condannato alla prigionia per 6 mesi per
ferimento semplice avvenuto la sera del 24 maggio 1827 in Faenza a
danno di Bartolomeo Savini Casadio per il «sospetto in taluno
ingeritosi pochi giorni prima al fatto che il Casadio servisse qualche
autorità giudiziaria nella qualità di delatore.»
1828, 10 aprile: «Risultò dagli atti che lo zelo di Antonio Bellini
ispettore di polizia in Faenza nel dare opera che gli individui addetti
alle proscritte società segrete non turbassero la pubblica tranquillità,
eccitasse contro di lui l'odio di alcuni ascritti alle medesime»; e
perciò, dopo altri inutili tentativi, egli fu ucciso la sera del 2 luglio
1826 in Faenza da due colpi di pistola esplosi per opera di Vincenzo
Galassi detto Cuccolotto pignattaro e Antonio Biffi detto Biffotto
vetturino, entrambi faentini, diretti nella delittuosa operazione da
Carlo Filiberti flebotomo in Faenza, con complicità di Niccola
Benedetti di Gubbio, cameriere in Faenza, di Tommaso Antolini oste,
di Faenza, e di Sante Spada di Cotignola; con questo che Galassi,
Biffi e Filiberti fuggirono dal loro domicilio e dallo Stato pontificio. Per
questi motivi sono condannati Vincenzo Galassi all'ultimo supplizio,
Niccola Benedetti a 5 anni di galera, Tommaso Antolini a 3 di opera
pubblica; si ordina l'arresto di Antonio Biffi, Carlo Filiberti e Sante
Spada, e si dimette dal carcere col precetto di rappresentarsi Luigi
Masotti, sartore, di Faenza, e guardia provinciale arrestato per
pretesa complicità. — 1828, 6 giugno: Biagio Fedeli di S. Alberto,
carabiniere addetto alle carceri politiche di San Vitale, perché
«guadagnato da taluno dei detenuti, vilmente si determinò a tradire
il suo officio, portando e riportando sí al di dentro che al di fuori di
dette carceri, ambascerie e viglietti», fu espulso dal corpo e
condannato a cinque anni di galera, piú ad altri cinque di opera
pubblica come detentore di uno stile proibito. — 1828, 23 luglio: fu
condannato a tre anni di opera pubblica Luigi Venturelli di Imola,
«degente in Faenza», il quale «imaginò che sarebbe stato di molto
suo profitto, se avesse indotto la Commissione speciale nella
credulità «che dalle società segrete si macchinava una rivoluzione
dai confini del Ferrarese a quelli della delegazione di Pesaro, sotto la
denominazione di Vespri Siciliani»: inventò e denunziò perciò uomini,
luoghi, contrassegni; poi, arrestato, confessò il delitto «accusandone
per impulso i debiti contratti ed il desiderio di procurarsi qualche
straordinario guadagno per estinguerli». — 1828, 4 settembre:
Michele Ronci di Morciano, sartore, «addetto a società secrete», fu
condannato a dieci anni di galera per aver tentato, prima in Fano,
poi in Rimini il 10 maggio 1824 di avvelenare Andrea Medri di
Cesena «per odi privati». — Detto giorno: Giosafat Geminiani,
guardiano, nativo di Fusignano, domiciliato in Ravenna, «sospetto
non leggiermente d'appartenere «ad alcuna delle società segrete»,
fu condannato a 10 anni di galera, perché la sera del 19 marzo 1826
mentre in Ravenna «corrissava con alcuni giovani addetti a società
segrete il calzolaio Gaetano Gugnani, detto Vobis, malveduto dai
settari per la sua contrarietà alle loro massime», esso Geminiani si
mise in mezzo e ferí il Gugnani, che della ferita morí pochi giorni di
poi. — Detto giorno: Giacomo Battuzzi, possidente, di Ravenna, fu
condannato a dieci anni di galera (senza pregiudizio degli altri 15 di
detenzione inflittigli per sentenza del card. Rivarola del 31 agosto
1825) perché la notte del 19 marzo 1819 colpí d'arma da fuoco il
direttore della polizia provinciale di Ravenna Giuseppe Lausdei,
avendo complici i contumaci Vincenzo Battaglini e Tommaso Quatrini
di Ravenna, che furono condannati l'uno a dieci, l'altro a cinque anni
di galera. — 1828, 30 settembre (in Rimini): Niccola Martinini di
Rimini, maestro di scuola privata elementare, fu condannato a 7 anni
di galera perché mentre il Governo attendeva a scoprire gli autori
dell'attentato contro il card. Rivarola «falsamente testificò in giudizio
avergli confidato Giuseppe Previtali, che disse essere suo amico, che
il legale Ottavio Bottoni coll'intelligenza del Previtali medesimo, di
Luigi Serpieri, marchese Ercole Buonadrata, Domenico Piolanti,
Francesco Serpieri, Achille Bocci, Giuseppe Ferranti, Giacomo
Martinelli, e di Gio. Battista Grilli, era stato l'autore del vero attentato
suddetto col mezzo di pistola, essendosi il Martinini approfittato della
scienza, che il nominato Bottoni trovavasi in quell'epoca in Ravenna
per un suo privato affare. Per siffatta testimonianza, avvalorata
ancora da altri amminicoli, tanto esso Bottoni, quanto gli altri
suddetti soggiacquero all'arresto e alla detenzione, fino a che non si
conobbe giudizialmente la loro innocenza nel sopradetto sacrilego
attentato.»
XXIII. Gaetano Bianchini fu ispettore di polizia in Ravenna sino al
1823, poi destituito perché compreso nei processi del Rivarola che lo
assoggettò al precetto politico; arrestato per ordine dell'Invernizzi, si
liberò colla spontanea: finí amministratore di casa Guiccioli. — Di
Antonio Spada vedasi cap. LIV.
XXV. La condanna dell'Uccellini fu pronunciata dalla Commissione
speciale il 23 luglio 1828: eccone il testo riprodotto di sulla stampa
originale:
COMMISSIONE SPECIALE | PER LE QUATTRO LEGAZIONI | E PER LA DELEGAZIONE
D'URBINO E PESARO | RESIDENTE NELLA CITTÀ DI FAENZA | Sessione delli 23. di
luglio 1828. | TRANSUNTO | DELLA SENTENZA NELLA CAUSA RAVENNATE DI LIBELLO
FAMOSO.

Prima che apparisse l'alba del giorno 5. d'Ottobre 1826., si trovò

affisso in due luoghi della Città di Ravenna un lungo scritto in versi
contenente un Dialogo fra li due Ss. Martiri Apollinare, e Vitale,
principali protettori della nominata Città, ingiurioso al Governo, ed ai
suoi Ministri. Restatone per qualche tempo occulto l'autore, giunse
poi la COMMISSIONE SPECIALE a riconoscerlo nel giovane Primo Ucellini di
Ravenna, d'età maggiore, impiegato nell'officio del Registro, e
sospetto d'appartenere a Società Secrete. Non avendo presentato
l'incarto quella sicurezza di prove, che richiedevasi per la pena
ordinaria, la COMMISSIONE stessa, inteso il Difensore, ha condannato il
suddetto Primo Ucellini alla pena straordinaria di anni tre d'Opera
pubblica.
Dato dalla Cancelleria della Commissione Speciale questo dí 30. di
Luglio 1828.
NATALE LORENZINI, CANCELLIERE.
Faenza dalla tipografia Montanari e Marabini.
Su monsignor Pietro Marini, qui accennato, si veda la nota al cap.
LXXV. — Nella Rocca d'Imola, dove fu condotto a scontare la pena
convertita in semplice detenzione, l'Uccellini trovò ed ebbe compagni
alcuni dei condannati dal Rivarola: il conte Eduardo Fabbri di Cesena,
notissimo scrittore di tragedie e insigne tra i liberali di Romagna, e
l'avvocato Battista Franceschelli Carrozza di Castel Bolognese: del
Gamberini, pur carcerato in Imola, non ho piú precise notizie. — Del
tempo della prigionia imolese restano le seguenti lettere dell'Uccellini
a Giulio Fanti: 1. Lo esorta a credere nella sua amicizia inalterabile e
gli rende buona testimonianza di fedele amicizia: «...... Il tuo
carattere sempre integro e leale abbia ora quel risalto, che gli si
conviene, e col rendere ad altri ostensibile questa mia resti garantito
l'onor tuo. Io non esito a dichiarare che era in tuo arbitrio
l'accrescere il mio sagrificio, e tu n'avevi opportuni mezzi, ma
l'interesse, funesta e principale sorgente di tutti i mali, non ha potuto
tralignare nell'animo tuo, dotato di quelle prerogative, che ben
distinguono il buono dal falso amico»; e seguita dicendo di aver ben
conosciuto tutti i suoi avversari e di esser «la vittima dell'interesse e
dell'infamia» (17 settembre 1828). — 2. «Dietro a quanto t'annunziai
nell'ultima mia, è d'uopo che ti risponda per un titolo che non può
fare a meno di non interessare ogni uomo, cui stia a cuore il bene
del suo simile. Tu m'annunziasti che la patria trovasi in discordia per
sospetti e diffidenze a segno che ne temi tristissime conseguenze.
Ma come può esser questo? Non riflettesi che il malumore e la
dissensione sono l'intera rovina dei popoli? Non sono forse state
sufficienti le passate vessazioni per opprimerci, che noi stessi ne
vorremo delle nuove e piú funeste suscitare? ah! no, miei cari ed
amati cittadini. Sbandite gli odi, ritorni in voi la pace e l'amore.
Contro coloro, che spronati dall'interesse osarono indegnissime
azioni, provvederà la giustizia divina, che non mai lascia impuniti
peccati snaturati. Non li vedete voi già in preda ai rimorsi di
coscienza, illanguidir tutto giorno, e venir meno come cera al fuoco?
I sentimenti di natura sono fortissimi sí che uomo alcuno invano
tenta di superarli. Qual maggior persecuzione di questa? Ben
suppongo che all'aspetto di tanti mali la vostra immaginazione sarà
alterata ed il vostro cuore disacerbato. Ma ricorrete voi stessi alla
ragione, adattatevi ai di lei giusti consigli e voi troverete nel vostro
turbamento un pronto ed efficace rimedio. Non tutti meritano
disprezzo. Fa d'uopo riflettere alle circostanze prima di decidere
sull'altrui carattere, né può riputarsi indegno chi si è attenuto a'
mezzi prudenti, e chi strascinato dalla forza ha saputo accudire agli
atti che questa ha voluto disporre. Siate in questo punto ragionevoli.
Assicuratevi pure che pochi sono stati veramente i perfidi, che si
sono lasciati accecare dall'ambizione e dall'interesse. E nel frangente
in cui attualmente siamo v'è però una regola sicura che serve a
conoscere l'uomo, come l'oro la pietra di paragone. Chi non sa
vincere le proprie passioni, emanciparsi dai vizi è sempre un
soggetto pericoloso, cattivo, capace d'ogni nequizia. Questa verità,
convalidata dagli esempi, vi sia sempre dinanzi agli occhi, e vi serva
di guida nel stringer vincoli d'amicizia: ché dagli ignoranti e viziosi
non può esser mai l'amicizia rispettata. Non sempre il male suol
esser danneggevole. Se la trista catastrofe non ha guari successa vi
sarà d'esperienza per l'avvenire, riflettendo sulle cause che l'hanno
originata, ne risulterà un bene maggiore del passato. Non disperatevi
adunque; ripacificatevi, o miei cari: tra voi piú non regni quella
ingiuriosa diffidenza, che contrasta i bei principi del ben sociale. È
forse il tempo questo di rivolger contro voi stessi l'ingiurie ed il
disprezzo? L'ammalato si sostiene piú colla propria energia che coi
rimedi dell'arte, e se viene che s'intorbidisca l'animo la perdita è
quasi irreparabile. Gettate uno sguardo di compassione sulla misera
Romagna, nostra comune madre, e spero che di subito vi si
accenderà desiderio di soccorrerla, obbliando le private dispiacenze e
facendo argine al danno, che sembra soprastarvi. Queste e non altre
sono ora le prove di tenerezza filiale, che compartir possiamo verso
ad una madre che non fida che nelle nostre affettuose sollecitudini.
E che deggio di piú dirvi? La vostra saviezza e prudenza non
permetteranno sicuramente che intervengano tristi effetti da una
diffidenza, che deve essere ammorzata o almeno ridotta a quel
semplice dubitare proprio d'ogni uomo probo ed assennato, e voi
saprete ben ponderare le circostanze a seconda di quell'amore di cui
dovete sempre essere inspirati a vantaggio comune. Deve pertanto il
tuo zelo animarti presso gli amici a far sí che dimentichino gli odi e si
risguardino invece come quell'amore che è il perno principale
dell'umano consorzio. E chi non sa che dove manca la concordia ogni
cosa è in pericolo ed in rovina? Questo sentimento deve esser
proprio d'ogni cittadino, anche del piú neutrale, perché a tutti preme
il bene della Società in cui si vive e con orrore da tutti si risguardino
le guerre intestine. Però tu non farai che adempiere ad un sacro
dovere civile, adoperandoti in modo e per quanto ti sia possibile che
non intervengano dei danni fra i tuoi ed i miei concittadini, che io
amo piú della mia vita. Se mi sono dilungato in questa materia,
imputane la cagione alle premure che prendo al mio loco nativo; io
di tutto farei per vederlo tranquillo, né potevo rimanermi in silenzio
sopra un punto cosí importante: nessuno potrà darmene disprezzo,
perché è di obbligo civile e naturale il procurare il bene del suo simile
e specialmente dei propri concittadini. Ti assicuro che la trista
notizia, che riguardo ad essi tu mi dasti, mi fece un'impressione
terribile e bastò ad affliggere ed alterare l'animo mio, già da lungo
tempo assuefatto alle disgrazie con esemplare imperturbabilità.» (19
settembre 1828). — 3. «Che bella temerità: ma sono in prigione; e
tutto possono azzardare... Leggi quanto il Mercuriali ha ardito di
scrivermi: ma le sue ciarle son vane: il fatto è quello che conta. Io
credo che sia per impazzire; il costituto che mi ha apposto in
garantimento è curioso, e tutto fantastico..... Pondera bene la nota
del l'art. 1º; essa ti risguarda; e quella colpa per quanto vedo, che
ha egli, vorrebbe a te addossarla. Puoi ben credere che io già non gli
rispondo; e a te dirigo la lettera, onde ne facci quelle riflessioni di
fatto e di circostanze, che io non posso conoscere, e me le
affacci....» (senza data, ma della fine di maggio 1829). — 4. Lunga
lettera a proposito di un dissidio tra il Fanti e la sorella dell'Uccellini
«per causa di amore» (19 marzo 1830). — 5. «Ieri ebbi un assalto
febbrile che mi tenne in camera......»; per divagarsi rilesse piú volte
il canto XII della Gerusalemme liberata e dai casi di Clorinda trasse
ispirazione a comporre un sonetto In morte di Orsola Montanari
giovane pregevole per beltà e per onesti costumi, rapita ai viventi nel
fior degli anni (12 maggio 1830). Ecco, per dare anche un saggio
delle rime dell'Uccellini, il sonetto pietoso:
 Qual fulge in cielo la diurna stella
Allor ch'è nunzia di ridente giorno;
Tal viddi in sogno oltre l'usato bella
Donna, che divo amor spirava intorno.
Tu del mio lido, ti ravviso, quella
Sei che lo festi di tue grazie adorno.
Oh! quanto 'l casto spirto tuo si abbella
Al lume del beato almo soggiorno.
Lieta sorrise, e con benigno ciglio,
Vedi, mi disse, come ingiusto è il pianto,
Che scorre ancor su'l mio terrestre esiglio.
Morta non son io già: vita migliore
D'eterni beni ho nell'empireo santo.
E in grembo ascese all'infinito Amore.

La terza lettera merita uno schiarimento. L'Uccellini, durante il

processo, aveva saputo che a suo carico avesse deposto come
testimonio il suo concittadino e amico Angelo Mercuriali, e dopo la
condanna se ne dolse fortemente. Il Mercuriali gli scrisse allora una
lunga lettera, del 23 maggio 1829, protestandosi innocente,
riferendo l'interrogatorio subito innanzi al giudice Mazzoni e
descrivendogli nebulosamente chi fossero i veri denunziatori: e in
codesta sua difesa, riferendo da uno scritto di Santo Rossi (scrittore
politicante dei tempi della Cisalpina) alcuni tratti sui falsi amici, alle
parole La lingua sa affettare la sincerità, ma l'anima è bugiarda e
sleale, vi appose questa nota: «Fra questi è uno appunto che tu gli
scrivi; basta.....» L'Uccellini intese che si alludesse al Fanti, e sicuro
della fedeltà e amicizia sua, mandò a lui stesso la lettera del
Mercuriali, dichiarandosi convinto che da costui fosse venuto il
sospetto per cui era stato condannato (cfr. ciò che ne dice nella
lettera sul processo, riferita nella nota al cap. XVI).
XXVI. In questo e nei seguenti capitoli sulla rivoluzione del 1831 e
sulle sue conseguenze l'Uccellini, oltre che ai ricordi personali, molto
attinse all'operetta di Antonio Vesi, Rivoluzione di Romagna del 1831,
narrazione storica corredata di tutti i relativi documenti, Firenze, tip.
Italiana, 1851: a illustrazione di questi capitoli è da vedere anche il
libro di Gioacchino Vicini, La rivoluzione dell'anno 1831 nello Stato
romano, memorie storiche e documenti inediti, Imola, Galeati, 1889.
Sulla liberazione dell'Uccellini abbiamo due lettere di lui al Fanti:
nell'una, dell'11 luglio 1830 da Imola, gli annunzia di essere libero e
in casa dell'amico Mondini e che tornerà a Ravenna la sera del 13
accompagnato dagli amici Zotti, Mondini e Daiana, e desidera sia
preparata una buona cena in casa sua «ove concorrino i piú buoni e
cari amici, che io tengo come una parte di me stesso, come Venturi,
Guerrini, Ortolani, Roncuzzi»; nell'altra, del 12 luglio, scritta «dalla
casa dell'amico dott. Mongardi», conferma ciò che ha scritto nella
precedente.
Sulla morte di Ferdinando Rossi si veda G. Mazzatinti nella Rivista
storica del Risorg. ital., vol. II, pag. 240.
XXVII. Prolegato in Ravenna al momento della rivoluzione del '31 era
monsignor Giuseppe Antonio Zacchia, che da tre deputati del popolo,
Apollinare Santucci, Giovanni Montanari e Agostino Bcccaccini fu invitato
il 6 febbraio a cedere il governo a una commissione provvisoria di
sette cittadini: questi furono i sei ricordati dall'Uccellini e il prof.
Pietro Ghiselli da lui dimenticato.
Gli accenni che l'Uccellini fa qui e altrove all'onorando patriota
Odoardo Fabbri saranno piú pienamente chiariti quando
pubblicheremo in questa Biblioteca un volume di Ricordi e lettere di
lui, e specialmente dai Sei anni e due mesi della mia vita passati in
prigione, narrazione dettata dal Fabbri «con intendimento di lasciarla
per ricordanza dei delitti dei papi»; per ora si può vedere ciò che ne
dice G. Mestica, Manuale della letter. ital. nel secolo decimonono, vol.
II, pp. 404 e segg.
Di Gaspare Della Scala trovasi il nome sotto la protesta Gamba
Ghiselli, cosí: Gaspare Della Scala, che giurò di viver libero e di
osservare la Costituzione, domanda l'esterminio dei persecutori della
medesima; e però nelle liste di proscrizione del 1799 era detto di lui:
«Costui è stato uno dei piú scelerati e sanguinari di Ravenna;
sempre meditava arresti di povere persone innocenti; ambiva di
poter sottoscrivere sentenze di morte, essendo uffiziale ne'
Granatieri: insomma perfido al maggior segno». Durante il Regno
italico chiese il 23 ottobre 1808 l'ufficio di commissario di polizia di
Ravenna, che tenne per piú anni, e riebbe nel '31 quando molti
furono richiamati agli stessi uffici che avevano avuti sotto il governo
napoleonico.
XXVIII. Ruggero Gamba Ghiselli, figlio del conte Paolo e di Marianna
Cavalli, nacque in Ravenna nel 1770; di undici anni fu posto agli
studi nel Collegio dei nobili, ma nell'85 si dovette levarlo «per
riformarlo dall'indole troppo focosa», dicono i registri dell'istituto: fu
allora mandato al Collegio di Parma, e vi si segnalò per ingegno
facile e vivo. Alla venuta dei Francesi in Romagna nel febbraio 1797
si mostrò ardentissimo giacobino e fu fatto comandante della
Guardia Nazionale di Ravenna; promotore indefesso di dimostrazioni
democratiche e di feste repubblicane, recitò e pubblicò parecchie
allocuzioni e discorsi pieni di fremiti e di frasi altosonanti (p. es.
vedasi il suo tra i Discorsi pronunciati in Ravenna nel giorno della
festa patriottica prescritta dalla legge 22 Pratile anno VI Repubbl. in
occasione di solennizzare l'alleanza della Repubb. Cisalpina con la
Gran Nazione, Ravenna 1798, p. 8-11): tra gli altri, notabile
l'indirizzo di protesta al Corpo legislativo Cisalpino quando si
sospettavano alterazioni nella Costituzione per opera
dell'ambasciatore Trouvé (fu letto nella seduta del 21 luglio 1798 ed
è stampato, con altri consimili indirizzi di patrioti d'altre città di
Romagna, nel Redattore del Gran Consiglio della Repubb. Cisalpina,
bimestre 5º, pag. 1311-16), scritto dal Gamba Ghiselli e firmato da
molti altri cittadini, con le piú esaltate e strambe dichiarazioni. Nei
tempi piú quieti del Regno italico il Gamba Ghiselli si tenne in
disparte; ma restaurato il Governo pontificio, si mescolò alle trame
della Carboneria sí che il Rivarola lo condannò a venti anni di
detenzione: fu liberato nel 1829. Dopo breve esilio nel '31, ritornò in
patria, e morí poi nel 1846. È nota l'amicizia sua con lord Byron che
amò la Teresa Guiccioli e trasse seco a morire in Grecia Pietro
Gamba, l'una e l'altro figli di Ruggero.
L'ordine del giorno del Gamba Ghiselli, accennato dall'Uccellini, è in
data del 13 febbraio 1831 e indirizzato alla Colonna mobile della
Guardia nazionale comandata da Giovanni Montanari, che «vi sarà
fida scorta in ogni evento», diceva il Gamba, come «vi fu capo nella
difficile giornata della Rigenerazione»: un altro ordine del giorno del
23 febbraio riguarda l'ordinamento della Guardia sedentaria.
XXX. La narrazione del Fabbri, qui accennata dall'Uccellini, dei fatti
cui partecipò nel 1831 la Colonna mobile dei Ravennati si può
leggere nel Diario ravennate per l'anno bisestile 1864, già cit., alle
pag. 18-23.
Vescovo di Rieti era sino dal 1827 Gabriele Ferretti (nato in Ancona
nel 1795, morto in Roma nel 1860), non ancora cardinale, alla qual
dignità fu riservato in petto nel 1838 e pubblicato nel '39: sulla
difesa da lui organizzata in Rieti nel '31 si veda A. Vitali, Gabriele de'
conti Ferretti card. di S. R. C. e vescovo di Sabina, Roma, tip. Aureli,
1867, pag. 22-24.
XXXI. Tommaso Fracassi Poggi cesenate fu chiamato a far parte del
Comitato di governo nella sua patria il 6 febbraio 1831, poi con
Vincenzo Fattiboni fu deputato all'Assemblea di Bologna, e il 16
marzo fu nominato prefetto di Ravenna, ove tenne breve governo:
ritiratosi a Cesena, vi morí poi il 21 gennaio 1836.
Luigi Bonaparte, terzo fratello di Napoleone I, nacque nel 1778, fu re
d'Olanda dal 1806 al 1810; caduto l'impero, visse prima a Roma, poi
a Firenze occupato negli studi di storia e letteratura; morí a Livorno
nel 1846. Dalla moglie Ortensia Beauharnais ebbe tre figli: Napoleone
Carlo (n. 1802, m. 1807), Napoleone Luigi (n. 1804, m. 17 marzo a
Forlí) e Carlo Luigi Napoleone (n. 1808, m. 1873) che fu imperatore
dei Francesi col nome di Napoleone III. Questi ultimi, educati in
Italia e ascritti a società segrete, si gettarono per legami di sètta nei
moti romagnoli del '31, contro il volere del padre, ma il Governo
provvisorio cercò di allontanarli mentre essi si erano uniti al corpo
dei volontari che assediava Civita Castellana: se non che il primo
cadde malato a Forlí, e morí dopo breve malattia; mentre l'altro, con
l'aiuto della madre, sfuggiva agli Austriaci riparando in Francia. Si
veda, in proposito, G. Mazzatinti nella citata Riv. storica, vol. II, pag.
248.
XXXII. Dei due ravennati caduti nel fatto di Rimini sappiamo
solamente che Antonio Baccarini era volontario e Domenico Zotti, figlio
di Giuseppe, era caporale nella Colonna mobile.
XXXIII. Sulla questione della firma del Mamiani nella capitolazione di
Ancona si può vedere il mio scritto, La giovinezza e l'esilio di T.
Mamiani, 2ª ed., Firenze, Sansoni, 1896, pag. 32, 52, 92-94.
XXXVII. Per i nomi e le notizie dei 38 eccettuati dall'amnistia
gregoriana si veda pure La giovinezza e l'esilio di T. Mamiani, pag.
40-47. Fra essi il medico Sebastiano Fusconi potè tornar presto in
patria, donde, essendo rimasto fedele ai principi liberali, dovette
riprendere poco dopo la via dell'esilio, ritraendosi a vivere con la
famiglia a Santa Maura nelle Isole Jonie. Rimpatriò solo allorché,
instaurato il governo costituzionale di Pio IX, fu eletto
rappresentante di Ravenna alla Camera dei deputati, della quale fu
vicepresidente; si trovò il 15 novembre 1848 tra i pochi accorsi in
aiuto di Pellegrino Rossi, già colpito dal pugnale omicida, e tentò
inutilmente i rimedi della scienza a salvarne la vita preziosa; piú tardi
andò a Gaeta presso Pio IX, per eccitarlo in nome della parte piú
moderata al mantenimento delle franchigie costituzionali, ma non
n'ebbe che vane parole; dopo il 1859, fu deputato al Parlamento,
fece parte dei Consigli comunale e provinciale di Ravenna, e fu
amministratore giudiziario della Pineta; morí nel 1888 (cfr. P. D.
Pasolini, Giuseppe Pasolini, memorie, Torino, Bocca, 1887, pag. 145 e
segg.).
XXXVIII. Si veda il Racconto dell'assalto di Gaetano Tarroni e dei suoi
seguaci contro la Guardia urbana nel 1831 nel Diario ravennate per
l'anno 1879, pag. 34-40: il fatto fu il 16 dicembre 1831.
XXXIX. Sui fatti del gennaio-febbraio 1832 si vedano le notizie date
sotto il titolo: 20, 21 gennaio e 5 febbraio 1832, L'ingresso delle
truppe pontificie nelle Romagne nel Diario di Ravenna per l'a. 1863
(Ravenna, tip. Angeletti, 1862), pp. 14-18, e quelle tratte dalla Storia
della città di Forlí di Giuseppe Calletti e messe in luce da G. Mazzatinti
in un elegante opuscolo senza titolo, pubblicato per le Nozze Fortis-
Saffi (Forlí, tip. Bordandini, 1892). Inoltre a illustrazione di questo
capitolo è opportuno citare la Narrazione esatta e sincera degli
avvenimenti i quali ebbero luogo in Ravenna nei giorni 7 ed 8
febbraro dell'anno 1832, distesa nel 1841 dal capitano Sante
Paganelli, indirizzata da lui al Gonfaloniere di Ravenna e quasi per
giustificare sé stesso dall'accusa di essersi diportato male in quelle
tumultuose e dolorose giornate (conservasi nella Biblioteca Vittorio
Emanuele di Roma, Mss. Risorgimento 75).
XL. Il Canosa qui ricordato è il napoletano Antonio Capece Minutolo,
principe di Canosa, feroce tipo di reazionario, che presto sarà fatto
conoscere nei suoi scritti e nei suoi atti ai lettori della nostra
Biblioteca: il «colonnello austriaco», come dice l'Uccellini, deve
essere il barone Francesco Marschall von Bieberstein, brigadiere
d'artiglieria nell'esercito austriaco.
XLIV. La vittima qui ricordata degli odi settari è Domenico Antonio
Farini, che morí colpito dal pugnale dei Sanfedisti il 31 dicembre
1834: di lui parlerà degnamente Luigi Rava, pubblicando in questa
Biblioteca il suo scritto inedito sulla Romagna dal 1796 in poi; per
ora, il meglio sopra Domenico Antonio Farini si ha nei cenni dettati
da Luigi Carlo Farini e pubblicati nella Biografia Universale del
Passigli.
XLVI. Di questi arresti ravennati del dicembre 1832 fu data notizia
nella Giovine Italia (n. V, pag. 215-216) con queste parole di
corrispondenza da Forlí: «17 dicembre. Eccovi i nomi de' sei individui
ultimamente arrestati a Ravenna la notte del dí 15 al 16 corrente, e
poi tradotti a Bologna. Scala, professore di liceo, già direttore di
polizia in altri tempi. — Ghiselli, professore, idem. — Due Boccaccini
fratelli, ricchi possidenti. — Buraccina, locandiere. — Uccellini, ex-
segretario del colonnello della guardia civica. — Il Boccaccini
Agostino esciva da malattia mortale: era convalescente, ed aveva un
vessicante al collo aperto: la carità pretina lo ha trascinato tra ceppi
a Bologna. — 24 dicembre. ..... Dopo essere stati tradotti a Bologna,
i sei hanno avuta intimazione d'esiglio dallo Stato. Or non potevano
averla in Ravenna? e perché dar tanto affanno alle loro famiglie?» —
Non sarà inutile avvertire che erroneamente il Della Scala era qui
indicato come professore del liceo, poiché non tenne mai questo
ufficio, e che Buraccina era il sopranome di Antonio Ghirardini (cfr.
cap. XLVIII).
XLVII. Di Gaspare della Scala già si è parlato nelle note al cap. XXVII.
— Pietro Ghiselli fu professore di fisica e chimica nel collegio o liceo
di Ravenna dal 1819 in poi; e dopo la breve interruzione per questo
arresto, ritornò alla sua cattedra, che tenne fino al 1840. — I due
fratelli Boccaccini, dopo breve esilio, rimpatriarono: Agostino morí in
Ravenna il 24 gennaio 1875; Gregorio fu dopo il 1860 capitano della
Guardia nazionale e morí circa nel 1864.
XLVIII. Della dimora dei profughi Ravennati nel territorio lucchese
abbiamo piú precise notizie da una lettera che l'Uccellini scrisse dalla
villa di Tofari il 13 febbraio 1833 a Giulio Fanti; vi si ricorda come
presente in quel luogo il Della Scala, e tra l'altre cose vi si legge: «...
Io non so qual destino m'attenda. Io mi voglio recare direttamente a
Parigi, e presentarmi di persona al Ministro degli affari interni
coll'appoggio delle persone a cui sono raccomandato; una pensione
almeno, anche maggiore dell'ordinario, sembra che non mi dovesse
mancare.... Saluta caramente la mia famiglia, insinuale disinvoltura;
io sto bene, non sono in mani dei satelliti della Commissione, e ciò
non è poco.» — Una breve biografia di Antonio Ghirardini
sopranominato Buraccina pubblicò l'Uccellini nel Diario ravennate per
l'a. bisestile 1864, p. 23-25, e da questa e dall'Elogio di Antonio
Ghirardini scritto da A. Frignani (Parigi, tip. Delaforest, 1835, in-8º;
pp. 20) si raccoglie che il Ghirardini, oste nel sobborgo di Porta Sisi,
aveva formato una società composta di lavoranti nei molini e nella
pineta, che egli veniva disciplinando a servigio di eventuali disegni
politici in senso liberale; perciò nel 1821 fu arrestato e dopo quattro
anni condannato alla detenzione (perpetua, secondo l'Uccellini, per
dieci anni secondo il Frignani; ma fu invece di 20 anni, cfr. p. 149).
Liberato intorno al 1830, ritornò in patria e partecipò ai fatti
dell'anno di poi, colla Colonna mobile ravennate, poi al principio del
1832 accorse con altri ravennati contro le milizie pontificie entrate in
Romagna. Fallito quel tentativo di resistenza, il Ghirardini fu, il 7
febbraio, alla testa dei cittadini che costrinsero i papalini a fuggir di
Ravenna; e piú tardi, designato come uno dei capi liberali in uno
degli opuscoli del principe di Canosa, fu arrestato, come sappiamo
dall'Uccellini; e con lui esulò in Francia, dove fu assegnato al
deposito di Mende con il sussidio governativo di lire 23 il mese: ivi
morí il 16 dicembre 1834, compianto da tutta l'emigrazione
romagnola.
Da questo punto innanzi, sino al cap. LIV, formano opportuno
riscontro e compimento alle Memorie le lettere che l'Uccellini scrisse
dalla terra d'esilio, 64 delle quali ho potuto vedere, dirette per la
maggior parte a Giulio Fanti, anche per gli altri suoi di casa; sí che
credo utile darne via via succinto ragguaglio e qualche estratto, che
chiarisca e compia la narrazione delle Memorie. — La lettera 1ª, da
Marsiglia 14 marzo 1833 al Fanti (come tutte le altre che saranno
citate senza speciale indicazione), contiene un racconto del viaggio
di mare da Livorno in Francia: «Montai a bordo del brigantino
toscano denominato l'Adelaide, comandato da un genovese, il giorno
7, e non partii che il giorno successivo in compagnia di tre modenesi
ed un parigino. Il vento era favorevole ed il cielo sereno. Si navigò
bene tutto il venerdí, il sabato e parte della domenica; ma verso sera
s'intorbidò l'atmosfera, onde il capitano, prevedendo un temporale,
aveva deliberato di prender porto ad Angavi. Ma il pilota, che era un
napolitano, lo persuase in contrario; e si tirò di lungo. Erano le nove
della sera, quando mosse da sud-ovest un vento fierissimo, che mise
in furore il mare; si ammainarono in fretta le vele e si praticarono
tutte le operazioni richieste dalla nautica in simili emergenti; ma la
burrasca diveniva sempre piú terribile. Noi vivevamo tranquilli nel
camerotto del capitano, quando l'urlare del vento, le scosse
straordinarie del legno, le manovre e i gridi dei marinari ci scossero e
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