In the 1930s, the hill town's fortified historic centre was condemned by the government for fear that the volcanic cliffs the ancient community was built upon would collapse. Local residents moved to nearby Calcata Nuova. In the 1960s, the emptied historical centre began to be repopulated by artists and hippies whosquatted in its medieval stone and masonry structures. Many of the squatters eventually purchased their homes, the government reversed its condemnation order, and the residents of what had become an artistic community began restoring the ancient town.This trend has continued. The town has a thriving artistic community which was described inThe New York Times in 2007 as what "may be the grooviest village in Italy, home to a wacky community of about 100 artists, bohemians, aging hippies and New Age types."[3]The love of artists for this place, together with the interest of the inhabitants of nearby Rome, who come here to relax on weekends, has made this village one of the most enchanting and culturally vibrant in central Italy.
The historical centre now includes restaurants, cafes, and art galleries.
Church ofSantissimo Nome di Gesù, dating from the 14th century but restored from 1793.
Sub-urban Park of Treja Valley.
Remains of theFaliscan temple ofMonte Li Santi (outside the village).
Opera Bosco - Museum of Art in Nature. The museum was opened to the public in 1996 by a collective of artists led by Anne Demijttenaere and Costantino Morosin. It features about 50 artworks made only with natural material from the wood. The museum is a path through a lush forest in which artworks arise.
According to legends of the village of Calcata, in 1527 a soldier in the German armysacking Rome looted theSanctum sanctorum. When he was eventually captured in the village, he hid the jeweledreliquary containing theHoly Prepuce in his cell, where it was discovered in 1557. It was officially venerated by theCatholic Church in Calcata since that time, with the Vatican's offering a ten-yearindulgence topilgrims. Calcata became a popular site for pilgrimage.[4]
Again in 1856, however, theCharroux Abbey rediscovered what it considered to be the true Holy Prepuce, which it claimed to have received fromCharlemagne. It had been lost for centuries. The rediscovery led to a clash with people over the established Holy Prepuce of Calcata, which had been officially venerated by the Church for hundreds of years.[4] In 1900, the Catholic Church solved the dilemma by ruling that anyone writing or speaking of the Holy Prepuce would beexcommunicated with the status of atoleratus. In 1954, after much debate, the punishment was changed to the harsher degree of excommunication with the status of avitandus (shunned). Later theSecond Vatican Council removed theDay of the Holy Circumcision from the church calendar in its review of holy days and obligations.[4]
In reality, it was more than two years before 11 October 1962, the date when the Second Vatican Council began, that a 25 July 1960 decree ofPope John XXIII[5] enacted awide-ranging revision of theGeneral Roman Calendar, which included changing the name of the 1 January feast from "Circumcision of the Lord andOctave of theNativity" to "Octave of the Nativity", with no change of the Gospel reading about the circumcision of the child Jesus.[6]
Roger Peyrefitte, in his novelLes Clés de Sainte Pierre (1955),[7] written using information attributed to Mgr Léon Gromier (1879–1965), Canon of St. Peter's, gives details of the 1954 discussion of such relics and of a pilgrimage to Calcata, including what appears to be an authentic description of the relic as: "two greyish membranes with an undertone of pink, curled into balls" lying on a crystal disk.
Calcata continued to stage an annualprocession on the Day of the Holy Circumcision to honor therelic. In 1983, however,parish priest Dario Magnoni announced, "This year, the holy relic will not be exposed to the devotion of the faithful. It has vanished. Sacrilegious thieves have taken it from my home." He had reportedly kept it in a shoebox in the back of awardrobe. Citing theVatican's decree of excommunication, Magnoni refuses to further discuss the event, as does the Vatican. As a result, villagers' theories of the crime vary from theft for lucrative resale to an effort by the Vatican to quietly put an end to the practice it had attempted to end by excommunication years ago. Some residents speculate that Magnoni may have been the culprit.[4]
