Philippini, the best Corsican historian, who lived in the sixteenth century, states that in his time 28,000 Corsicans were murdered in the course of thirty years. A later Corsican historian calculates that between the years 1683 and 1715, a period of thirty-two years, 28,715 murders were perpetrated in Corsica; and he reckons that an equal number were wounded. The average, then, in their days, was about 900 souls yearly sent to their account by the dagger and the fusil in murderous assaults; besides vast multitudes who fell in the wars.
It was still worse in earlier ages; but those of which we speak were times of high civilisation, and Corsica lay in the centre of it. What do we find in recent times, up to the very year before we visited the island?
I have before me the Procès verbal of the deliberations of the Council General of the department of Corsica for each of the years 1850, '51, and '52. From these I gather that 4,300 assassinats had been perpetrated in Corsica since 1821; and, in the three years before mentioned, the “Assassinats, ou tentatives d'assassiner,” averaged ninety-eight annually from the 1st of January to the 1st of August, to which day the annual reports are made up; so that, reckoning for the remaining five months in the same proportion, the list of these heinous crimes is brought up to the fearful amount, for these days, of 160 in each year.
Well might M. le Préfet observe, in his address at the opening of the session of 1851: “La situation du département à cet égard est sans doute profondément triste. Le nombre des crimes n'a pas diminué sensiblement.” So low, however, is the moral sense in Corsica with regard to the sanctity of human life, that these atrocities excite no horror, and the sympathies of vast numbers of the population are with the bandits. They are the heroes of the popular tales and canzoni; one hears of them from one end of the island to the other, round the watchfires of the shepherds on the mountains, in the remote paése, by the roadside. They are the tales of the nursery,—the Corsican child learns, with his Ave Maria, that it is rightful and glorious to take the life of any one who injures or offends him.
To a passionate and imaginative people, these tales of daring courage and wild adventure have an inconceivable charm; though stained with blood, they are full of poetry and romance. Such stories have been eagerly seized upon by writers on Corsica,—they make excellent literary capital. Unfortunately, banditisme forms so striking a feature in Corsican history, that it must necessarily occupy a conspicuous place in a faithful review of the genius and manners of the people. There are doubtless traits of a heroism worthy a better cause, and sometimes of a redeeming humanity, in the lives of the banditti; but one regrets to find, though happily not in the works of the English travellers who have given accounts of Corsica, a tendency to palliate so atrocious a system as blood-revenge. Vendetta, the name given it, has a romantic sound; and it is treated as a sort of national institution, originating in high and laudable feelings, the injured sense of right, and the love of family; so that, with the glory shed around it by a false heroism, it is almost raised to the rank of a virtue.
To take blood for blood, not by the hand of public justice, but by the kinsmen of the slain, was, we are reminded, a primitive custom, sanctioned by the usages of many nations, and even by the laws of Moses. We know, however, that among our Anglo-Saxon ancestors the laws humanely commuted this right of revenge for fines commensurate with the rank of the murdered person. But while the Mosaic law forbad the acceptance of any pecuniary compensation for the crime of manslaughter, and expressly recognised the right of the “avenger of blood” to exact summary vengeance, it provided for even the murderer's security until he were brought to a fair trial. But Corsica, alas! has had no “Cities of Refuge,” and examples drawn from remote and barbarous times can afford no apology for the inveterate cruelties of a people enjoying the light of modern civilisation and professing the religion of the New Testament.
The vendetta is also represented as a kind of rude justice, to which the people were driven in the long ages of misrule during which law was in abeyance or corruptly administered. There is, no doubt, much truth in this as applied to those times; but the prodigious amount of human slaughter shown in the statistics just quoted, as well as the continuance of this atrocious system to the present day, long after the slightest shadow of any pretence of legal injustice has vanished, seem to argue that the ferocity which has shed such rivers of blood, if not instinctive in the national character, at least found a soil in which it took deep root.
For more than half a century, there can be no question but, under a settled government, strict justice has been done by the ordinary proceedings of the courts of law, in all cases of injury to person or property, submitted to them. But the turbulent Corsicans were ever impatient of regular government—one great cause of their ultimate degradation, not a little connected also with the growth of banditisme; and the failure of justice has not lain with the authorities, but with the population which harbours and screens the criminals, and with the juries who refuse to convict them.[7]
The only other instance in the present day of crimes similar to those which have been the scourge of Corsica, is found in the case of unhappy Ireland. There, however, the blood-revenge has been mostly confined to cases of supposed agrarian grievances, and the number of victims sacrificed to it is comparatively limited; more innocent blood having been shed in Corsica in a single year, than in Ireland during, perhaps, a quarter of a century.
The vendetta, is also palliated as vindicating wrongs for which no courts of law, however upright, can afford redress. Among the most polished nations, “the point of honour” has been held to justify an injured man for challenging his adversary to mortal combat. But the duel, from its first origin among our Scandinavian ancestors, savage as they were, and through all its forms, whether legalised or treated as felonious, to its last shape in civilised society, has nothing practically in common with the Corsican vendetta. In the one, the appeal to arms has always been tempered by a punctilious chivalry, which recoiled from the slightest unfairness in the attendant circumstances; in the other, the enemy is, if possible, taken unawares, shot down by a cowardly miscreant lurking behind a tree or a rock, or suddenly stabbed without an opportunity of putting himself on his defence. The practice of the vendetta is mere assassination.