Tradizioni Locali

Gremi, What are the Gremi? These are ancient institutions which in judicial epoch were entrusted to the Kingdom of Sardinia’s Royal cities, in the time Alghero, Bosa, Cagliari, Castelsardo, Iglesias, Oristano and Sassari. These institutions are mostly associations reunited under the name of a Patron Saint who in their turn reunited in religious guild those who were in the same business and that to be part of the Gremio had to become members. There were 7 Gremi from the end of the Middle Ages until the 19th century: Shoemakers, Farmers, Blacksmiths, Carpenters, Figures, Masons and Tailors. Each Gremio was governed by a precise and strict statute that provided a process that members had to follow. This one concerned to the price of the products, to the artefacts which had to be produced, the admission of new members, the apprenticeship of beginners and their passage to master and the religious, moral and social conduct of all those who were members of it. In 1864, last historical period of Sardinian Kingdom, there was a general breaking up of the Gremi because economic obligations too restrictive to whom the members were linked. At this point different Gremi turned into mutual aid associations, putting aside one’s professional conduct, but remaining firmly devout to their Saint Patron. The only Gremi which are survived to the big breaking up at the end of XIX century are: that one of Muratori (Bricklayer), under the protection of St. Lucia; that one of Contadini (Countrymen), under St. John the Baptist’s wing; and that one of Falegnami (Carpenters), under the protection of St. Joseph. The latter two are not known to have been in charge of conducting the festival de sa Sartiglia. However, one knows that Felice Cherchi Paba in his Carnevale Oristanese, writes about the birth of the Gremio of San Giovanni, otherwise said Gremio degli Agricoltori (Farmers), but most commonly Gremio dei Contadini or still Società dei Contadini (Society of Countrymen) – as it results from some documents of the end XIX century, preserved by the same Gremio in a register with a vellum spine and pasteboard covers. He declare that both Gremi were already founded in Renaissance epoch, in XV century, and assumed the popular chivalrous feast as a spokesmen of the people. Although Cherchi Paba attests to the existence of such a Gremio as early as the Renaissance, the very first written resolution under the invocation of St. John the Baptist dates back to the June 24, 1863 day dedicated to the same saint. The Gremio dei Contadini in itself was a real constitution which had a marked power for those who were inside the group. One thinks that it could do lending and subsidized loans in favor of the same Gremio’s members. In addition to this, it should be mentioned that the Canonical Giovanni Dessì in the sixteenth century wrote the bequest of some lands still in the possession of the Gremio dei Contadini so that the proceeds of the lands would be used to meet the expenses of sa Sartiglia. The Gremio in the past was organized in about ten components: The President: He was at the head of the Gremio and his office lasted more years; The Director: figure which together with the previous one dealt with administer the Gremio; 2 Oberaius Majoris (Major Workers): the one said Oberaiu de Bandera (Flag Worker) which had and has the task to cherish the flag of the Gremio; and the other one said Oberaiu de Cascia (Treasurer) who dealt with keep the Gremio’s accounts. Both have the task to vigilate the operation of the Gremio and direct it, and their office has annual feature without possibility of renewal in the role; 2 Probi Uomini Primi (First Honest Men): whom are the evolution of the Oberaiu Majori, role which they must have compulsorily held the previous year; 2 Probi Uomini Secondi (Second Honest Men): those who hold the role of Oberaius Majoris in the year to come. Is Oberaieddus (Little Workers): those younger who helped is Oberaius Majoris in their job; Sa Priorissa: s’Oberaiu Majori’s wife; Sa Massaja Manna: person in charge to the investiture and svestizione (the moment in which su Componidori takes off the clothes worn for sa Sartiglia) of su Componidori with years behind one; Is Massaieddas: sa Massaja Manna’s collaborators. A particular figure of the Gremio dei Contadini is the launeddas player nowadays associated to the then gonfalonier with the standard with ear of wheat, Gremio’s emblem. The headquarters of the Gremio dei Contadini is the country church of San Giovanni dei Fiori, located on the outskirts of Oristano near the Cemetery, in which all official ceremonies related to the Gremio are held. The Gremio dei Contadini’s flag is fastened up to a wood staff, to which is tied up a red brocade, and on its top a cross of ears of wheat which contains St. John the Baptist. Above this one there are several variegated bands which have impressed the names of is Oberaius de bandera and is Priorissas who in the years have cherished the standard. Such a standard, besides during sa Sartiglia, it’s brought by the Gremio during the celebration of 24th June’s St. John the Baptist Nativity, the processions of Corpus Domini and Sant’Efisio Martyr, as well as to accompany to the interment is Oberaius and is Priorissas. In this last case the variegated bands are clearly substituted from a black band. The Gremio dei Falegnami, devotees to San Joseph, in the past had in its group all the wood pioneers (carters, boat builders, carvers, luthiers, turners and so on). This Gremio, more ancient than the previous one, attests the first statute exactly on the 18th January 1693. The Gremio has a different organization from the previous one: Su Majorale en Cabo (Supreme Chief), in english translatable as President and effectively He’s who is at the head of the Gremio and deals with assign the investiture of su Componidori; Su Segundu Majorale (the Second Chief or the

In the land that once belonged to the famous Giudicessa Eleonora d’Arborea, on February 2 each year, Sa Candelora takes place: the pagan tribute that sa Sartiglia had to pay to Christianity. In other words, the Christianization of the pagan rite of Sa Sartiglia, a long-awaited moment for all Oristanis, in which the appointed On Cumponidori (Runner-in-chief), su Segundu e su Terzu of the year receive their respective sacred and blessed candles, which will then also be distributed to relatives, friends and speakers at the end of the mass. In the past, this was done with extreme confidentiality, the Gremio president in this regard would go together with the highest representatives of the Gremio and the young men called operaieddus directly to the house of the man chosen to be Su Componidori, to whom he would wish according to the affiliation of the Gremio: Santu Giuanni ti salvidi! if from the Gremio of the Peasants or Santu Giuseppi ti salvidi! if from that of the Carpenters and the investiture was not in the eyes of the people, but reserved for a few. Moreover, su Cumponidori had to present himself to the competiton pure, free from sins, therefore, on the same day or some day before He had to confess his sins and receive the Eucharist. And speaking of purity, the women who dressed su Cumponidori called is Massajeddas were supposed to be virgins. But remains a mistery whether this last information is true or not, there are no sources that actually attest it. With the passage of time everything has changed, today anyone, even tourists who come to Oristano just to watch the Sartiglia can go and participate in sa Candelora as well as at the investiture of Su Cumponidori in their respective chosen centuries-old houses: Via Aristana, Blowing of trumpets and su passu ‘e strada lead the still man to the house of the respective Gremio, if Sunday in that of the Peasants, if Tuesday in that of the Carpenters. Is Massajeddas, devoted handmaids of su Cumponidori, impeccably dressed in Sardinian costume and flanked by sa Massaja Manna (with more and more Cumponidori investitures behind him), wait for the man to come from the small room in which he has secluded himself to put on the first garments of the costume of su Cumponidori, nowadays still the same as in the 18th century, that of the typical Campidanese farmer. He is in the little room and slips on the embroidered linen shirt, typical of su Cumponidori, the honey-colored suede shorts and the leather boots, which probably in ancient times were the borzacchinos. Once He has arrived upon the table called sa mesitta he is invested as tradition would have it, to be as handsome as ever, but at the same time impassive, almost absorbed in his thoughts, bold as a knight from another time, and for one day: a god above all those around him. This is precisely the moment of encounter between paganism and Christianity, a coronation and supremacy above the people and for the people, the man who becomes superman for a day and must prove to the people the value of his deeds through the faithful route of Sa Sartiglia, a route that recalls the great glories of chivalric culture of the past.  During the moment of su Componidori’s investiture are put Cumponidori and his costume differs in the two Gremi for the only presence of some tassels ( the red one for the Gremio dei Contadini; those rose and blue for the Gremio dei Falegnami) and the color of the mask (green on Quinquagesima Sunday and brown for the Shrove Tuesday). On Cumponidori already dressed in a white embroidered shirt, with suede pants and boots, he is dressed by the is massajeddas with a coietto or collar (a leather bodice of the same color as the boots, more or less down to the knees and garnished with silver clasps that close it), at his hips is placed a large leather belt contained by a rich silver buckle, in the sleeves of the linen shirt are then tightened three silk bows of white, red and blue (the colors of the city of Oristano and of Aragonese and Arborense Sardinia) that thus create three puffs in the sleeves typical of the Secentesco costume . Is massajeddas operate magistrally the stiching of a headscarf or white veil made in zicchignac cloth which will be accurately stitched aaround the man’s head, and fixed under his chin with a golden brooch. Finally, a clear mantilla lies back gently upon the shoulders and the veil is tied up to the headbands. The transition from being a man to being a deity is marked the moment the impassive androgynous mask, from which the eyes of the ringleader are barely visible, is put on the Cumponidori, followed by the black tuba and the two-leafed red camellia, which is fixed in his chest. At one time, the camellia was carried by su Primu Majorali (the Major Worker), who later offered the sword to su Cumponidori, who touched it with his right hand as a sign of oath, and a massajedda secured it to his side, finally the silver spurs were applied to him. Today this ritual has been abolished, especially for an animal rights activist ethic the spurs which damaged the horses, often also rough, have been prohibited. However, this habit is testified in the book Storia di Oristano by Giuseppe Maria Carta and Goffredo Casalis. At this point, su Cumponidori, amidst blasts of trumpets and rolls of drums accompanying the entire investiture, directly from sa mesitta mounts his horse, also harnessed with seventy hand-embroidered rosettes, bows, and cockades that make him worthy of being the steed of the leader of the sa Sartiglia. Su Cumponidori da sa mesitta mounts the horse for a very specific reason: because he will not be able to touch the ground in the flesh, and on the horse he must remain until evening, the moment when he returns to