The Complete Travel Books of W.D. Howells (Illustrated Edition). William Dean HowellsЧитать онлайн книгу.
is again limited by the fact that the teachers in the free schools of the city, to which the poor send their children, are generally not priests; and ecclesiastics are no longer so commonly the private tutors of the children of the rich, as they once were when they lived with the family, and exercised a direct and important influence on it. Express permission from the pope is now necessary to the maintenance of a family chaplain, and the office is nearly disused. 54
The Republic was extremely jealous of the political power of the priests, who could not hold secular office in its time. A curious punishment was inflicted upon the priest who proved false to his own vows of chastity, and there is a most amusing old ballad—by no means cleanly in its language—purporting to be the lament of a priest suspended in the iron cage, appointed for the purpose, from the belfry of the Campanile San Marco, and enduring the jeers and insults of the mob below. We may suppose that with advancing corruption (if corruption has indeed advanced from remote to later times) this punishment was disused for want of room to hang out the delinquents. In the last century, especially, the nuns and monks led a pleasant life. You may see in the old pictures of Pietro Longhi and his school, how at the aristocratic and fashionable convent of San Zaccaria, the lady nuns received their friends and acquaintances of this world in the anteroom, where the dames and their cavaliers flirted and drank coffee, and the gentlemen coquetted with the brides of heaven through their grated windows.
Among other privileges of the Church, abolished in Venice long ago, was that ancient right of the monks of St. Anthony, Abbot, by which their herds of swine were made free of the whole city. These animals, enveloped in an odor of sanctity, wandered here and there, and were piously fed by devout people, until the year 1409, when, being found dangerous to children and inconvenient to every body, they were made the subject of a special decree, which deprived them of their freedom of movement. The Republic was always limiting the privileges of the Church! It is known how when the holy inquisition was established in its dominions in 1249, the State stipulated that great part of the process against heresy should be conducted by secular functionaries, and that the sentence should rest with the Doge and his councillors,—a kind of inquisition with claws clipped and teeth filed, as one may say, and the only sort ever permitted in Venice. At present there is no absolute disfavor shown to the clergy; but, as we have seen, many a pleasant island, which the monks of old reclaimed from the salty marshes, and planted with gardens and vineyards, now bears only the ruins of their convents, or else, converted into a fortress or government dépôt, is all thistly with bayonets. Anciently, moreover, there were many little groves in different parts of the city, where the pleasant clergy, of what Mr. Ruskin would have us believe the pure and religious days of Venice, met and made merry so riotously together by night that the higher officers of the Church were forced to prohibit their little soirées.
An old custom of rejoicing over the installation of a new parish priest is still to be seen in almost primitive quaintness. The people of each parish—nobles, citizens, and plebeians alike—formerly elected their own priest, and, till the year 1576, they used to perambulate the city to the sound of drums, with banners flying, after an election, and proclaim the name of their favorite. On the day of the parroco‘s induction his portrait was placed over the church door and after the celebration of the morning mass, a breakfast was given, which grew to be so splendid in time, that in the fifteenth century a statute limited its profusion. In the afternoon the new parroco, preceded by a band of military music, visited all the streets and courts of his parish, and then, as now, all the windows of the parish were decorated with brilliant tapestries, and other gay-colored cloths and pictures. In those times as in these, there was an illumination at night, throngs of people in the campo of the church, and booths for traffic in cakes of flour and raisins,—fried in lard upon the spot, and sold smoking hot, with immense uproar on the part of the merchant; and for three days afterward the parish bells were sounded in concert.
The difficulty of ascertaining any thing with certainty in Venice attends in a degree peculiarly great the effort to learn exactly the present influence and standing of the nobility as a class. One is tempted, on observing the free and unembarrassed bearing of all ranks of people toward each other, to say that no sense of difference exists,—and I do not think there is ever shown, among Italians, either the aggressive pride or the abject meanness which marks the intercourse of people and nobles elsewhere in Europe, and I have not seen the distinction of rich and poor made so brutally in Italy as sometimes in our own soi-disant democratic society at home. There is, indeed, that equality in Italian fibre which I believe fits the nation for democratic institutions better than any other, and which is perhaps partly the result of their ancient civilization. At any rate, it fascinates a stranger to see people so mutually gentle and deferential; and must often be a matter of surprise to the Anglo-Saxon, in whose race, reclaimed from barbarism more recently, the native wild-beast is still so strong as to sometimes inform the manner. The uneducated Anglo-Saxon is a savage; the Italian, though born to utter ignorance, poverty, and depravity, is a civilized man. I do not say that his civilization is of a high order, or that the civilization of the most cultivated Italian is at all comparable to that of a gentleman among ourselves. The Italian’s education, however profound, has left his passions undisciplined, while it has carefully polished his manner; he yields lightly to temptation, he loses his self-control, he blasphemes habitually; his gentleness is conventional, his civilization not individual. With us the education of a gentleman (I do not mean a person born to wealth or station, but any man who has trained himself in morals or religion, in letters, and in the world) disciplines the impulses, and leaves the good manner to grow naturally out of habits of self-command and consequent habitual self-respect.
The natural equality of the Italians is visible in their community of good looks as well as good manners. They have never, perhaps, that high beauty of sensitive expression which is found among Englishmen and Americans (preferably among the latter), but it very rarely happens that they are brutally ugly; and the man of low rank and mean vocation has often a beauty of as fine sort as the man of education and refinement. If they changed clothes, and the poor man could be persuaded to wash himself, they might successfully masquerade, one for another. The plebeian Italian, inspired by the national vanity, bears himself as proudly as the noble, without at all aggressing in his manner. His beauty, like that of the women of his class, is world-old,—the beauty of the pictures and the statues: the ideal types of loveliness are realized in Italy; the saints and heroes, the madonnas and nymphs, come true to the stranger at every encounter with living faces. In Venice, particularly, the carriage of the women, of whatever rank, is very free and noble, and the servant is sometimes to be distinguished from the mistress only by her dress and by her labor-coarsened hands; certainly not always by her dirty finger-nails and foul teeth, for though the clean shirt is now generally in Italy, some lesser virtues are still unknown: the nail-brush and tooth-brush are of but infrequent use; the four-pronged fork is still imperfectly understood, and as a nation the Italians may be said to eat with their knives.
The Venetian, then, seeing so little difference between himself and others, whatever his rank may be, has, as I said, little temptation to arrogance or servility. The effects of the old relationship of patron and client are amusingly noticeable in the superior as well as the inferior; a rich man’s dependents are perfectly free with advice and comment, and it sometimes happens that he likes to hear their lively talk, and at home secretly consorts with his servants. The former social differences between commoners and patricians (which, I think, judging from the natural temper of the race, must have been greatly modified at all times by concession and exception) may be said to have quite disappeared in point of fact; the nobility is now almost as effete socially as it is politically. There is still a number of historic families, which are in a certain degree exclusive; but rich parvenus have admission to their friendship, and commoners in good circumstances are permitted their acquaintance; the ladies of this patrician society visit ladies of less rank, and receive them at their great parties, though not at more sacred assemblies, where they see only each other.
The Venetians have a habit of saying their best families are in exile, but this is not meant to be taken literally. Many of the best families are yet in the city, living in perfect retirement, or very often merged in the middle class, and become men of professions, and active, useful lives. Of these nobles (they usually belong to the families which did not