the Jesuit, by his own avowal, was still the servant of the greatest organised opposition to moral and intellectual freedom that the world had ever known. That this opposition was not always actively manifested Odo was well aware. He knew that the Jesuit spirit moved in many directions and that its action was often more beneficial than that of its opponents; but it remained an incalculable element in the composition of human affairs, and one the more to be feared since, in ceasing to have a material existence, it had acquired the dread pervasiveness of an idea.
With the Epiphany the wild carnival-season set in. Nothing could surpass the excesses of this mad time. All classes seemed bitten by the tarantula of mirth, every gondola hid an intrigue, the patrician’s tabarro concealed a noble lady, the feminine hood and cloak a young spark bent on mystification, the friar’s habit a man of pleasure and the nun’s veil a lady of the town. The Piazza swarmed with merry-makers of all degrees. The square itself was taken up by the booths of hucksters, rope-dancers and astrologers, while promenaders in travesty thronged the arcades, and the ladies of the nobility, in their white masks and black zendaletti, surveyed the scene from the windows of the assembly-rooms in the Procuratie, or, threading the crowd on the arms of their gallants, visited the various peep-shows and flocked about the rhinoceros exhibited in a great canvas tent in the Piazzetta. The characteristic contrasts of Venetian life seemed to be emphasised by the vagaries of the carnival, and Odo never ceased to be diverted by the sight of a long line of masqueraders in every kind of comic disguise kneeling devoutly before the brilliantly-lit shrine of the Virgin under the arches of the Procuratie, while the friar who led their devotions interrupted his litany whenever the quack on an adjoining platform began to bawl through a tin trumpet the praise of his miraculous pills.
The mounting madness culminated on Giovedi Grasso, the last Thursday before Lent, when the Piazzetta became the scene of ceremonies in which the Doge himself took part. These opened with the decapitation of three bulls: a rite said to commemorate some long-forgotten dispute between the inveterate enemies, Venice and Aquileia. The bulls, preceded by halberdiers and trumpeters, and surrounded by armed attendants, were led in state before the ducal palace, and the executioner, practised in his bloody work, struck off each head with a single stroke of his huge sword. This slaughter was succeeded by pleasanter sights, such as the famous Vola, or flight of a boy from the bell-tower of Saint Mark’s to a window of the palace, where he presented a nosegay to his Serenity and was caught up again to his airy vaulting-ground. After this ingenious feat came another called the “Force of Hercules,” given by a band of youths who, building themselves into a kind of pyramid, shifted their postures with inexhaustible agility, while bursts of fireworks wove yellow arches through the midday light. Meanwhile the crowds in the streets fled this way and that as a throng of uproarious young fellows drove before them the bulls that were to be baited in the open squares; and wherever a recessed doorway or the angle of a building afforded shelter from the rout, some posture-maker or ballad-singer had gathered a crowd about his carpet.
Ash Wednesday brought about a dramatic transformation. Every travesty laid aside, every tent and stall swept away, the people again gathered in the Piazza to receive the ashes of penitence on their heads, the churches now became the chief centres of interest. Venice was noted for her sacred music and for the lavish illumination of her favourite shrines and chapels; and few religious spectacles were more impressive than the Forty Hours’ devotion in the wealthier churches of the city.
All the magic of music, painting and sculpture were combined in the service of religion, and Odo’s sense of the dramatic quality of the Catholic rites found gratification in the moving scenes where, amid the imperishable splendours of his own creation, man owned himself but dust.
Never before had he been so alive to the symbolism of the penitential season, so awed by the beauty and symmetry of that great structure of the Liturgical Year that leads the soul up, step by step, to the awful heights of Calvary. The very carelessness of those about him seemed to deepen the solemnity of the scenes enacted—as though the Church, after all her centuries of dominion, were still, as in those early days, but a voice crying in the wilderness.
The Easter bells ushered in the reign of another spirit. If the carnival folly was spent, the joy of returning life replaced it. After the winter diversions of cards, concerts and theatres, came the excursions to the island-gardens of the lagoon and the evening promenade of the fresca on the Grand Canal. Now the palace-windows were hung with awnings, the oleanders in the balconies grew rosy against the sea-worn marble, and yellow snap-dragons blossomed from the crumbling walls. The market-boats brought early fruits and vegetables from the Brenta and roses and gilly-flowers from the Paduan gardens; and when the wind set from shore it carried with it the scent of lime-blossoms and flowering fields. Now also was the season when the great civic and religious processions took place, dyeing the water with sunset hues as they swept from the steps of the Piazzetta to San Giorgio, the Redentore or the Salute. In the fashionable convents the nuns celebrated the festivals of their patron saints with musical and dramatic entertainments to which secular visitors were invited. These entertainments were a noted feature of Venetian life, and the subject of much scandalous comment among visitors from beyond the Alps. The nuns of the stricter orders were as closely cloistered as elsewhere; but in the convents of Santa Croce, Santa Chiara, and a few others, mostly filled by the daughters of the nobility, an unusual liberty prevailed. It was known that the inmates had taken the veil for family reasons, and to the indulgent Venetian temper it seemed natural that their seclusion should be made as little irksome as possible. As a rule the privileges accorded to the nuns consisted merely in their being allowed to receive visits in the presence of a lay-sister, and to perform in concerts on the feast-days of the order; but some few convents had a name for far greater license, and it was a common thing for the noble libertine returned from Italy to boast of his intrigue with a Venetian nun.
Odo, in the Procuratessa’s train, had of course visited many of the principal convents. Whether it were owing to the malicious pleasure of contrasting their own state with that of their cloistered sisters, or to the discreet shelter which the parlour afforded to their private intrigues, the Venetian ladies were exceedingly partial to these visits.
The Procuratessa was no exception to the rule, and as was natural to one of her complexion, she preferred the convents where the greatest freedom prevailed. Odo, however, had hitherto found little to tempt him in these glimpses of forbidden fruit. The nuns, though often young and pretty, had the insipidity of women secluded from the passions and sorrows of life without being raised above them; and he preferred the frank coarseness of the Procuratessa’s circle to the simpering graces of the cloister.
Even Coeur-Volant’s mysterious boast of a conquest he had made among the sisters failed to excite his friend’s curiosity. The Marquess, though still devoted to Miranda, was too much the child of his race not to seek variety in his emotions; indeed he often declared that the one fault of the Italian character was its unimaginative fidelity in love-affairs.
“Does a man,” he asked, “dine off one dish at a gourmet’s banquet? And why should I restrict myself to one course at the most richly-spread table in Europe? One must love at least two women to appreciate either; and, did the silly creatures but know it, a rival becomes them like a patch.”
Sister Mary of the Crucifix, he went on to explain, possessed the very qualities that Miranda lacked. The daughter of a rich nobleman of Treviso, she was skilled in music, drawing and all the operations of the needle, and was early promised in marriage to a young man whose estates adjoined her father’s. The jealousy of a younger sister, who was secretly in love with the suitor, caused her to accuse Coeur-Volant’s mistress of misconduct and thus broke off the marriage; and the unhappy girl, repudiated by her bridegroom, was at once despatched to a convent in Venice. Enraged at her fate, she had repeatedly appealed to the authorities to release her; but her father’s wealth and influence prevailed against all her efforts. The abbess, however, felt such pity for her that she was allowed more freedom than the other nuns, with whom her wit and beauty made her a favourite in spite of her exceptional privileges. These, as Coeur-Volant hinted, included the liberty of leaving the convent after nightfall to
