Free The Ghost Rider by Ismaíl Kadaré Page B

archbishop had spoken of the dead man with contempt. Come to think of it, Kostandin had never shown much respect for Orthodox priests while he lived. Stres himself hadn’t known Kostandin, but his deputy’s research into the family archives had produced some initial clues to his personality. Judging from the old woman’s letters, Kostandin had been, generally speaking, an oppositionist. Attracted by new ideas, he cultivated them with passion, sometimes carrying them to extremes. He had been like this on the question of marriage. He was against local marriages and, impassioned and extremist in his convictions, had been prepared to countenance unions even at the other end of the world.The Lady Mother’s letters suggested that Kostandin believed that distant marriages, hitherto the privilege of kings and princesses, should become common practice for all. The distance between the families of bride and groom was in fact a token of dignity and strength of character, and he persisted in saying that the noble race of Albanians was endowed with all the qualities necessary to bear the trials of separation and the troubles that might arise from them.
    Kostandin had ideas of his own not only on marriage but on many other subjects too, ideas that ran counter to common notions and that had caused the old woman more than a little trouble with the authorities. Stres recalled one such instance, which had to do primarily with the Church. Two letters from the local archbishop to the Lady Mother had been found in the family archives in which the prelate drew her attention to the pernicious ideas Kostandin was expressing and to the insulting comments about the Byzantine Church he had occasionally been heard to utter. To judge by the report that Stres had read, Kostandin and some of his equally pigheaded friends had been against the severance with Rome and the compact with the Eastern Church. And there were other, more important matters, his aide had told him, but these would figure in the detailed report he would submit once he had concluded his investigation.
    Stres had not been particularly impressed by this aspect of Kostandin’s personality, possibly because he himself harboured no special respect for religion, an attitude that was in fact not uncommon among the officials of the principality. And for good reason: the struggle betweenCatholicism and Orthodoxy since time immemorial had greatly weakened religion in the Albanian principalities. The region lay just on the border between the two religions and, for various reasons, essentially political and economic, the principalities leaned now towards one, now towards the other. Half of them were now Catholic, but that state of affairs was by no means permanent, and each of the two churches hoped to win spheres of influence from the other. Stres was convinced that the prince himself cared little for religious matters. He had allies among the Catholic princes and enemies among the Orthodox. In truth, the principality had once been Catholic, turning Orthodox only half a century before, and the Roman Church had not given up hope of bringing it back to the fold.
    Stres was a servant of the state, and strived to remain neutral on the issue of religion, which was not really close to his heart in any case. All the same, he wasn’t pleased to see a part of Arbëria absorbed by the Eastern Church after a thousand years of Roman Christianity. Indeed, he might well have sought some excuse not to respond to the archbishop’s summons were it not for the fact that the prince, eager to avoid poisoning relations with Byzantium, had recently issued an important circular urging all officials of the principality to treat the Church with respect. The circular emphasised that this attitude was dictated by the higher interests of the state and that, consequently, any action at variance with the spirit of the directive would be punished.
    All this passed through Stres’s mind in snatches as his glance embraced