But it is to the Ghetto I want to take you now (by the way we went one sunny day late last fall), that I may show you something of the Jewish past, which has survived to the nineteenth century in much of the discomfort18 and rank savor of the dark ages.
In the fifteenth century all the riches of the Orient had been poured into the lap of Venice, and a spirit of reckless profusion19 took possession of her citizens. The money, hastily and easily amassed20, went as rapidly as it came. It went chiefly for dress, in which the Venetian still indulges very often to the stint21 of his stomach; and the ladies of that bright-colored, showy day bore fortunes on their delicate persons in the shape of costly22 vestments of scarlet23, black, green, white, maroon24, or violet, covered with gems25, glittering with silver buttons, and ringing with silver bells. The fine gentlemen of the period were not behind them in extravagance; and the priests were peculiarly luxurious27 in dress, wearing gay silken robes, with cowls of fur, and girdles of gold and silver. Sumptuary laws were vainly passed to repress the general license28, and fortunes were wasted, and wealthy families reduced to beggary. 25 At this time, when so many worthy29 gentlemen and ladies had need of the Uncle to whom hard-pressed nephews fly to pledge the wrecks30 of prosperity, there was yet no Monte di Pietà, and the demand for pawnbrokers31 becoming imperative32, the Republic was obliged to recall the Hebrews from the exile into which they had been driven some time before, that they might set up pawnshops and succor33 necessity. They came back, however, only for a limited time, and were obliged to wear a badge of yellow color upon the breast, to distinguish them from the Christians34, and later a yellow cap, then a red hat, and then a hat of oil-cloth. They could not acquire houses or lands in Venice, nor practice any trade, nor exercise any noble art but medicine. They were assigned a dwelling-place in the vilest36 and unhealthiest part of the city, and their quarter was called Ghetto, from the Hebrew nghedah, a congregation. 26 They were obliged to pay their landlords a third more rent than Christians paid; the Ghetto was walled in, and its gates were kept by Christian guards, who every day opened them at dawn and closed them at dark, and who were paid by the Jews. They were not allowed to issue at all from the Ghetto on holidays; and two barges37, with armed men, watched over them night and day, while a special magistracy had charge of their affairs. Their synagogues were built at Mestre, on the main-land; and their dead were buried in the sand upon the seashore, whither, on the Mondays of September, the baser sort of Venetians went to make merry, and drunken men and women danced above their desecrated38 tombs. These unhappy people were forced also to pay tribute to the state at first every third year, then every fifth year, and then every tenth year, the privilege of residence being ingeniously renewed to them at these periods for a round sum; but, in spite of all, they flourished upon the waste and wickedness of their oppressors, waxed rich as these waxed poor, and were not again expelled from the city. 27
There never was any attempt to disturb the Hebrews by violence, except on one occasion, about the close of the fifteenth century, when a tumult39 was raised against them for child-murder. This, however, was promptly40 quelled41 by the Republic before any harm was done them; and they dwelt peacefully in their Ghetto till the lofty gates of their prison caught the sunlight of modern civilization, and crumbled42 beneath it. Then many of the Jews came forth43 and fixed44 their habitations in different parts of the city, but many others clung to the spot where their temples still remain, and which was hallowed by long suffering, and soaked with the blood of innumerable generations of geese. So, although you find Jews everywhere in Venice, you never find a Christian in the Ghetto, which is held to this day by a large Hebrew population.
We had not started purposely to see the Ghetto, and for this reason it had that purely45 incidental relish46, which is the keenest possible savor of the object of interest. We were on an expedition to find Sior Antonio Rioba, who has been, from time immemorial, the means of ponderous47 practical jokes in Venice. Sior Antonio is a rough-hewn statue set in the corner of an ordinary grocery, near the Ghetto. He has a pack on his back and a staff in his hand; his face is painted, and is habitually48 dishonored with dirt thrown upon it by boys. On the wall near him is painted a bell-pull, with the legend, Sior Antonio Rioba. Rustics49, raw apprentices50, and honest Germans new to the city, are furnished with packages to be carried to Sior Antonio Rioba, who is very hard to find, and not able to receive the messages when found, though there is always a crowd of loafers near to receive the unlucky simpleton who brings them. “E poi, che commedia vederli arrabiarsi! Che ridere!” That is the Venetian notion of fun, and no doubt the scene is amusing. I was curious to see Sior Antonio, because a comic journal bearing his name had been published during the time of the Republic of 1848, and from the fact that he was then a sort of Venetian Pasquino. But I question now if he was worth seeing, except as something that brought me into the neighborhood of the Ghetto, and suggested to me the idea of visiting that quarter.
As we left him and passed up the canal in our gondola51, we came unawares upon the church of Santa Maria dell’ Orto, one of the most graceful52 Gothic churches in the city. The fa?ade is exquisite53, and has two Gothic windows of that religious and heavenly beauty which pains the heart with its inexhaustible richness. One longed to fall down on the space of green turf before the church, now bathed in the soft golden October sunshine, and recant these happy, commonplace centuries of heresy54, and have back again the good old believing days of bigotry55, and superstition56, and roasting, and racking, if only to have once more the men who dreamed those windows out of their faith and piety57 (if they did, which I doubt), and made them with their patient, reverent58 hands (if their hands were reverent, which I doubt). The church is called Santa Maria dell’ Orto, from the miraculous59 image of Our Lady which was found in an orchard60 where the temple now stands. We saw this miraculous sculpture, and thought it reflected little credit upon the supernatural artist. The church is properly that of Saint Christopher, but the saint has been titularly vanquished61 by the Madonna, though he comes out gigantically triumphant62 in a fresco63 above the high altar, and leads to confused and puzzling reminiscences of Bluebeard and Morgante Maggiore, to both of which characters he bears a bewildering personal resemblance.
There were once many fine paintings by Tintoretto and Bellini in this church; but as the interior is now in course of restoration, the paintings have been removed to the Academy, and we only saw one, which was by the former master, and had all his striking imagination in the conception, all his strength in the drawing and all his lampblack in the faded coloring. In the centre of the church, the sacristan scraped the carpenter’s rubbish away from a flat tablet in the floor, and said that it was Tintoretto’s tomb. It is a sad thing to doubt even a sacristan, but I pointed64 out that the tomb bore any name in the world rather than Robusti. “Ah!” said the sacristan, “it is just that which makes it so very curious,—that Tintoretto should wish to be buried under another name!” 28
It was a warm, sunny day in the fall, as I said; yet as we drew near the Ghetto, we noticed in the air many white, floating particles, like lazy, straggling flakes65 of snow. These we afterward66 found to be the down of multitudes of geese, which are forever plucked by the whole apparent force of the populace,—the fat of the devoted67 birds being substituted for lard in the kitchens of the Ghetto, and their flesh for pork. As we approached the obscene little riva at which we landed, a blond young Israelite, lavishly68 adorned69 with feathers, came running to know if we wished to see the church—by which name he put the synagogue to the Gentile comprehension. The street through which we passed had shops on either hand, and at the doors groups of jocular Hebrew youth sat plucking geese; while within, long files of all that was mortal of geese hung from the rafters and the walls. The ground was webbed with the feet of geese, and certain loutish70 boys, who paused to look at us, had each a goose dragging at his heels, in the forlorn and elongated71 manner peculiar26 to dead poultry72. The ground was stained with the blood of geese, and the smell of roasting geese came out of the windows of the grim and lofty houses.
Our guide was picturesque73, but the most helpless and inconclusive cicerone I ever knew; and while his long, hooked Hebrew nose caught my idle fancy, and his soft blue eyes excused a great deal of inefficiency74, the aimless fashion in which he mounted dirty staircases for the keys of the synagogue, and came down without them, and the manner in which he shouted to the heads of unctuous75 Jessicas thrust out of windows, and never gained the slightest information by his efforts, were imbecilities that we presently found insupportable, and we gladly cast him off for a dark-faced Hebrew boy who brought us at once to the door of the Spanish synagogue.
Of seven synagogues in the Ghetto, the principal was built in 1655, by the Spanish Jews who had fled to Venice from the terrors of the Holy Office. Its exterior76 has nothing to distinguish it as a place of worship, and we reached the interior of the temple by means of some dark and narrow stairs. In the floor and on the walls of the passage-way were set tablets to the memory of rich and pious77 Israelites who had bequeathed their substance for the behoof of the sanctuary78; and the sacristan informed us that the synagogue was also endowed with a fund by rich descendants of Spanish Jews in Amsterdam. These moneys are kept to furnish indigent79 Israelitish couples with the means of marrying, and who claim the benefit of the fund are entitled to it. The sacristan—a little wiry man, with bead-black eyes, and of a shoemakerish presence—told us with evident pride that he was himself a descendant of the Spanish Jews. Howbeit, he was now many centuries from speaking the Castilian, which, I had read, was still used in the families of the Jewish fugitives80 from Spain to the Levant. He spoke81, instead, the abominable82 Venetian of Cannaregio, with that Jewish thickness which distinguishes the race’s utterance83, no matter what language its children are born to. It is a curious philological84 fact, which I have heard repeatedly alleged85 by Venetians, and which is perhaps worth noting here, that Jews speaking their dialect, have not only this thickness of accent, but also a peculiarity86 of construction which marks them at once.
We found the contracted interior of the synagogue hardly worth looking at. Instead of having any thing oriental or peculiar in its architecture, it was in a bad spirit of Renaissance87 art. A gallery encircled the inside, and here the women, during worship, sat apart from the men, who had seats below, running back from either side of the altar. I had no right, coming from a Protestant land of pews, to indulge in that sentimentality; but I could not help being offended to see that each of these seats might be lifted up and locked into the upright back and thus placed beyond question at the disposal of the owner: I like the freedom and equality in the Catholic churches much better. The sacristan brought a ponderous silver key, and unlocking the door behind the pulpit, showed us the Hebrew Scriptures88 used during the service by the Rabbi. They formed an immense parchment volume, and were rolled in silk upon a wooden staff. This was the sole object of interest in the synagogue, and its inspection89 concluded our visit.
We descended90 the narrow stairs and emerged upon the piazza91 which we had left. It was only partly paved with brick, and was very dirty. The houses which surrounded it were on the outside old and shabby, and, even in this Venice of lofty edifices92, remarkably93 high. A wooden bridge crossed a vile35 canal to another open space, where once congregated94 the merchants who sell antique furniture, old pictures, and objects of vertu. They are now, however, found everywhere in the city, and most of them are on the Grand Canal, where they heap together marvelous collections, and establish authenticities beyond cavil95. “Is it an original?” asked a young lady who was visiting one of their shops, as she paused before an attributive Veronese, or—what know I?—perhaps a Titian. ”Si, signora, originalissimo!”
I do not understand why any class of Jews should still remain in the Ghetto, but it is certain, as I said, that they do remain there in great numbers. It may be that the impurity96 of the place and the atmosphere is conducive97 to purity of race; but I question if the Jews buried on the sandy slope of the Lido, and blown over by the sweet sea wind—it must needs blow many centuries to cleanse98 them of the Ghetto—are not rather to be envied by the inhabitants of those high dirty houses and low dirty lanes. There was not a touch of any thing wholesome99, or pleasant, or attractive, to relieve the noisomeness100 of the Ghetto to its visitors; and they applauded, with a common voice, the neatness which had prompted Andrea the gondolier to roll up the carpet from the floor of his gondola, and not to spread it again within the limits of that quarter.
In the good old times, when pestilence101 avenged102 the poor and oppressed upon their oppressors, what grim and dismal103 plagues may not have stalked by night and noonday out of those hideous104 streets, and passed the marble bounds of patrician105 palaces, and brought to the bedsides of the rich and proud the filthy106 misery107 of the Ghetto turned to poison! Thank God that the good old times are gone and going. One learns in these aged108 lands to hate and execrate109 the past.
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1
questionable
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| adj.可疑的，有问题的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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entrapped
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| v.使陷入圈套，使入陷阱( entrap的过去式和过去分词 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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ghetto
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| n.少数民族聚居区，贫民区 | |
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sufficiently
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| adv.足够地，充分地 | |
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noisome
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| adj.有害的，可厌的 | |
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edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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gathering
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| n.集会，聚会，聚集 | |
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patriotic
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| adj.爱国的，有爱国心的 | |
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savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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infringe
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| v.违反，触犯，侵害 | |
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stylish
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| adj.流行的，时髦的；漂亮的，气派的 | |
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discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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profusion
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| n.挥霍；丰富 | |
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amassed
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| v.积累，积聚( amass的过去式和过去分词 ) | |
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stint
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| v.节省，限制，停止；n.舍不得化，节约，限制；连续不断的一段时间从事某件事 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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maroon
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| v.困住，使（人）处于孤独无助之境；n.逃亡黑奴；孤立的人；酱紫色，褐红色；adj.酱紫色的，褐红色的 | |
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gems
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| growth； economy； management； and customer satisfaction 增长 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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license
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| n.执照，许可证，特许；v.许可，特许 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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pawnbrokers
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| n.当铺老板( pawnbroker的名词复数 ) | |
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imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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succor
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| n.援助，帮助；v.给予帮助 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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vilest
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| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
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barges
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| 驳船( barge的名词复数 ) | |
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desecrated
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| 毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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promptly
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| adv.及时地，敏捷地 | |
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quelled
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| v.（用武力）制止，结束，镇压( quell的过去式和过去分词 ) | |
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crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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forth
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| adv.向前；向外，往外 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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purely
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| adv.纯粹地，完全地 | |
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relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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habitually
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| ad.习惯地，通常地 | |
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rustics
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| n.有农村或村民特色的( rustic的名词复数 )；粗野的；不雅的；用粗糙的木材或树枝制作的 | |
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apprentices
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| 学徒，徒弟( apprentice的名词复数 ) | |
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51
gondola
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| n.威尼斯的平底轻舟；飞船的吊船 | |
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52
graceful
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| adj.优美的，优雅的；得体的 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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heresy
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| n.异端邪说；异教 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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superstition
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| n.迷信，迷信行为 | |
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piety
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| n.虔诚，虔敬 | |
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reverent
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| adj.恭敬的，虔诚的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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fresco
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| n.壁画；vt.作壁画于 | |
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pointed
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| adj.尖的，直截了当的 | |
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flakes
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| 小薄片( flake的名词复数 )； （尤指）碎片； 雪花； 古怪的人 | |
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afterward
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| adv.后来；以后 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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lavishly
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| adv.慷慨地，大方地 | |
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adorned
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| [计]被修饰的 | |
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loutish
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| adj.粗鲁的 | |
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elongated
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| v.延长，加长( elongate的过去式和过去分词 ) | |
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poultry
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| n.家禽，禽肉 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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inefficiency
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| n.无效率，无能；无效率事例 | |
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unctuous
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| adj.油腔滑调的，大胆的 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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indigent
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| adj.贫穷的，贫困的 | |
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fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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utterance
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| n.用言语表达，话语，言语 | |
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philological
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| adj.语言学的，文献学的 | |
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alleged
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| a.被指控的，嫌疑的 | |
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peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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renaissance
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| n.复活，复兴，文艺复兴 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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inspection
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| n.检查，审查，检阅 | |
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descended
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| a.为...后裔的，出身于...的 | |
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piazza
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| n.广场；走廊 | |
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edifices
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| n.大建筑物( edifice的名词复数 ) | |
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remarkably
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| ad.不同寻常地，相当地 | |
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congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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cavil
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| v.挑毛病，吹毛求疵 | |
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impurity
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| n.不洁，不纯，杂质 | |
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conducive
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| adj.有益的，有助的 | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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noisomeness
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| n.noisome（恶臭的）的变形 | |
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pestilence
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| n.瘟疫 | |
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avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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patrician
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| adj.贵族的，显贵的；n.贵族；有教养的人；罗马帝国的地方官 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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aged
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| adj.年老的，陈年的 | |
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execrate
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| v.憎恶；厌恶；诅咒 | |
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