And with the guiding memory of past glories, with the results of present glories, and with the hope for future glories to be brought home by the Balilla Boys, youths today but soldiers tomorrow, Italy will continue its glorious path toward winged victory.

Did I really believe all that, or was I repeating stock phrases? What did my parents think when I brought home (with high marks) such compositions? Perhaps they believed it themselves, having absorbed phrases of the kind even prior to Fascism. Had they not, as is commonly known, been born and grown up in a nationalistic climate in which the First World War was celebrated as a purifying bath? Had the futurists not said that war was the world’s only hygiene? Among the books in the attic, I had come across an old copy of Heart, the famous late nineteenth-century children’s book by De Amicis, in whose pages, among the heroic deeds of the Little Paduan Patriot and the magnanimous acts of Garrone, I found this passage, in which Enrico’s father writes to his son in praise of the Royal Army:

All these young people full of strength and hope may from one day to the next be called upon to defend our Nation and within a few hours be smashed by bullets and grapeshot. Every time you hear someone at a festival shout, "Long live the Army, long live Italy," I want you to picture, beyond the passing regiments, a field covered with corpses and flooded with their blood, and then your hurrahs for the army will spring from deeper in your heart, and your image of Italy will be more severe and grand.

So it was not only myself, but my elders, too, who had been raised to conceive of love for our country as a blood tribute, and to feel not horror but excitement when faced with a landscape flooded with blood. For that matter, had not the great Leopardi himself, gentlest of poets, written a hundred years earlier: O providential, dear, and hallowed were / the days of old when for their fatherland / the people ran in squads to die?

I understood that even the massacres in the Illustrated Journal of Voyages and Adventures must not have seemed exotic to me at all, since I had been raised in a cult of horror. And it was not simply an Italian cult, for in that same Illustrated Journal I had read other encomiums to war and to redemption through bloodbaths uttered by heroic French poilus, who had turned the Sedan debacle into their own rabid, vengeful myth, as we were to do with Giarabub. Nothing is more likely to incite a holocaust than the rancor of a defeat. That was how we, fathers and sons, were taught to live, through stories of how beautiful it was to die.

But how much did I really want to die and what did I know of death? In my fifth-grade reader, I found a story called "Loma Valente." Its pages were more tattered than the rest, the title had been marked in pencil with a cross, many passages were underlined. The story describes a heroic episode from the Spanish Civil War, involving a battalion of Black Arrows emplaced below a harsh, rugged hilltop (loma in Spanish) that offers little opening for an attack. But one platoon is commanded by a dark-haired athlete, twenty-four years of age, named Valente, who back home in Italy studied literature and wrote poetry, though he also won the boxing prize at the Fascist Games. Valente, who has volunteered in Spain, where "pugilists and poets both had something to fight for," orders the attack fully aware of the risks, and the story treats the various phases of the gallant undertaking: the Reds ("Damn them, where are they? Why won’t they show themselves?") fire every weapon they have, a torrent, "as if throwing water on a wildfire that was spreading and coming closer." Valente has only a few steps left to conquer the hill, when a sudden, sharp blow to his head fills his ears with a terrible din:

Then, darkness. Valente’s face lies in the grass. The darkness now grows less black; it is red. The eye of our hero that lies closest to the ground sees two or three blades of grass as thick as stakes.

A soldier comes up to him and whispers that the hill has been taken. The author now speaks for Valente: "What does it mean to die? It is the word, usually, that is frightening. Now that he is dying, and knows it, he feels neither heat, nor cold, nor pain." He knows only that he has done his duty and that the loma he has conquered will bear his name.

I understood from the tremor that accompanied my adult rereading of those few pages that they had offered me my first vision of actual death. That image of blades of grass as thick as stakes seemed to have inhabited my mind from time immemorial, I could almost see them as I was reading. Indeed I had the feeling that as a child I had often repeated, as a sacred rite, a descent into the garden, where I would lie prone, my face flattened against some patch of redolent grass, in order to really see those stakes. That reading had been the fall on the road to Damascus that had marked me, perhaps, forever. It was during those same months that I had written the composition that now so disturbed me. Was such duplicity possible? Or had I read the story after writing the composition, and had everything changed from that moment?

I had come to the end of my elementary school years, which concluded with the death of Valente. The middle-school books were less interesting-Fascist or not, if your subject is the seven kings of Rome or polynomials, you have to say more or less the same things. But among my middle-school materials were notebooks called "Chronicles." Some kind of curriculum reform had taken place, and we were no longer assigned compositions on fixed topics, but were apparently encouraged to recount episodes from our lives. And we had a different teacher, who read all the chronicles and marked them in red pencil, not with a grade but with a critical comment regarding their style or inventiveness. It was clear from the feminine endings of certain words in those comments that the teacher was a woman. Clearly an intelligent woman (perhaps we adored her, because reading those red messages I sensed that she must have been young and pretty and, God knows why, very fond of lilies of the valley), who had tried to push us to be sincere and original.

One of my most highly praised chronicles was the following, dated December 1942. I was eleven by then, but only nine months had passed since the earlier composition.

Chronicle: The Unbreakable Glass

Mother had purchased an unbreakable glass. But it was actual glass, real glass, and I was dumbfounded, because when this event took place, the undersigned was only a few years old, and his mental faculties were not yet so well developed that he could imagine that a glass, a glass similar to the ones that went crash! when they fell (leading to a good cuffing) could be unbreakable.

Unbreakable! It seemed like a magic word. The boy tries it once, twice, three times, and each time the glass falls, bounces with a terrible racket, and remains intact.

One evening some family friends come by and chocolates are passed around (note that back then those delicacies still existed, and in great number). With my mouth full (I no longer recall the brand, Gianduia or Strelio or Caffarel-Prochet), I proceed to the kitchen and return with the famous glass.

"Ladies and gentlemen," I exclaim, with the voice of a ringmaster calling out to passersby to attend the show, "I present to you a unique, magic, unbreakable glass. I will now throw it to the ground and you will see that it will not break," and in a grave and solemn manner I add, "IT WILL REMAIN INTACT."