The Pike: Gabriele d’Annunzio, Poet, Seducer and Preacher of War. Lucy Hughes-Hallett

THE PIKE

      IN SEPTEMBER 1919, Gabriele d’Annunzio – poet, aviator, nationalist demagogue, war hero – assumed the leadership of 186 mutineers from the Italian army. Driving in a bright red Fiat so full of flowers that one observer mistook it for a hearse (d’Annunzio adored flowers), he led them in a march on the harbour city of Fiume in Croatia, part of the defunct Austro-Hungarian Empire over whose dismemberment the victorious Allied leaders were deliberating in Paris. An army representing the Allies lay across the route. Its orders from the Allied high command were clear: to stop d’Annunzio, if necessary by shooting him dead. That army, though, was Italian, and a high proportion of its members sympathised with what d’Annunzio was doing. One after another its officers disregarded instructions. It was, d’Annunzio told a journalist later, almost comical the way the regular troops gave way, or deserted to follow in his train.

      By the time he reached Fiume his following was some 2,000 strong. He was welcomed into the city by rapturous crowds who had been up all night waiting for him. An officer passing through the main square in the early hours of that morning saw it filled with women wearing evening dress and carrying guns, an image that nicely encapsulates the nature of the place – at once a phantasmagorical party and a battleground – during the fifteen months that d’Annunzio would hold Fiume as its Duce and dictator, in defiance of all the Allied powers.

      Gabriele d’Annunzio was a man of vehement, but incoherent, political views. As the greatest Italian poet, in his own (and many others’) estimation, since Dante, he was il Vate, the national bard. He was a spokesman for the irredentist movement, whose enthusiasts wished to regain all those territories which had once been, or so they claimed, Italian, and which had been left irredenti (unredeemed) when Italians liberated themselves from foreign rulers in the previous century. His overt aim in coming to Fiume had been to make the place, which had a large Italian population, a part of Italy. Within days of his arrival it became evident this aim was unrealistic. Rather than admitting defeat, d’Annunzio enlarged his vision of what his little fiefdom might be. It was not just a patch of disputed territory. He announced that he was creating there a model city-state, one so politically innovative and so culturally brilliant that the whole drab, war-exhausted world would be dazzled by it. He called his Fiume a ‘searchlight radiant in the midst of an ocean of abjection’. It was a sacred fire whose sparks, flying on the wind, would set the world alight. It was the ‘City of the Holocaust’.

      The place became a political laboratory. Socialists, anarchists, syndicalists, and some of those who had begun, earlier that year, to call themselves fascists, congregated there. Representatives of Sinn Féin and of nationalist groups from India and Egypt arrived, discreetly followed by British agents. Then there were the groups whose homeland was not of this earth: the Union of Free Spirits Tending Towards Perfection who met under a fig tree in the old town to talk about free love and the abolition of money, and YOGA, a kind of political-club-cum-street-gang described by one of its members as ‘an Island of the Blest in the infinite sea of history’.

      D’Annunzian Fiume was a Land of Cockaigne, an extra-legitimate space where normal rules didn’t apply. It was also a land of cocaine (fashionably carried in a little gold box in the waistcoat pocket). Deserters and adrenalin-starved war veterans alike sought a refuge there from the dreariness of economic depression and the tedium of peace. Drug dealers and prostitutes followed them into the city: one visitor reported he had never known sex so cheap. So did aristocratic dilettantes, runaway teenagers, poets and poetry lovers from all over the Western world. Fiume in 1919 was as magnetic to an international confraternity of discontented idealists as San Francisco’s Haight-Ashbury would be in 1968; but, unlike the hippies, d’Annunzio’s followers intended to make war as well as love. They formed a combustible mix. Every foreign office in Europe posted agents in Fiume, anxiously watching what d’Annunzio was up to. Journalists crammed the hotels.

      D’Annunzio was already a bestselling novelist, a revered poet, and a dramatist whose premieres were attended by royalty and triggered riots. Now he boasted that in Fiume he was making an artwork whose materials were human lives. Fiume’s public life was a nonstop street-theatre performance. One observer likened life in the city to an endless fourteenth of July: ‘Songs, dances, rockets, fireworks, speeches. Eloquence! Eloquence! Eloquence!’

      By the time his occupation of Fiume came to an end, d’Annunzio’s dream of an ideal society had deteriorated into a nightmare of ethnic conflict and ritualised violence. For over a year it suited none of the great powers to bestir themselves to eject him, but when, eventually, an Italian warship arrived in the harbour and bombarded his headquarters, he capitulated after a five-day fight. But for the duration of his command, Fiume was – precisely as he had intended it should be – the stage for an extraordinary real-life drama with a cast of thousands and a worldwide audience, one in which some of the darkest themes of the next half-century’s history were announced.