Читать книгу: «The Mirror of Literature, Amusement, and Instruction. Volume 19, No. 554, June 30, 1832», страница 6

NOTES OF A READER

PICTURE OF VENICE

(From Contarini Fleming, a Psychological Autobiography.)

An hour before sunset, I arrived at Fusina, and beheld, four or five miles out at sea, the towers and cupolas of Venice suffused with a rich golden light, and rising out of the bright blue waters. Not an exclamation escaped me. I felt like a man, who has achieved a great object. I was full of calm exultation, but the strange incident of the morning made me serious and pensive.

As our gondolas glided over the great Lagune, the excitement of the spectacle reanimated me. The buildings, that I had so fondly studied in books and pictures, rose up before me. I knew them all; I required no Cicerone. One by one, I caught the hooded Cupolas of St. Mark, the tall Campanile red in the sun, the Moresco Palace of the Doges, the deadly Bridge of Sighs, and the dark structure to which it leads. Here my gondola quitted the Lagune, and, turning up a small canal, and passing under a bridge which connected the quays, stopped at the steps of a palace.

I ascended a staircase of marble, I passed through a gallery crowded with statues, I was ushered into spacious apartments, the floors of which were marble, and the hangings satin. The ceilings were painted by Tintoretto and his scholars, and were full of Turkish trophies and triumphs over the Ottomite. The furniture was of the same rich material as the hangings, and the gilding, although of two hundred years' duration, as bright and burnished, as the costly equipment of a modern palace. From my balcony of blinds, I looked upon the great Lagune. It was one of those glorious sunsets which render Venice, in spite of her degradation, still famous. The sky and sea vied in the brilliant multiplicity of their blended tints. The tall shadows of her Palladian churches flung themselves over the glowing and transparent wave out of which they sprang. The quays were crowded with joyous groups, and the black gondolas flitted, like sea serpents, over the red and rippling waters.

I hastened to the Place of St. Mark. It was crowded and illuminated. Three gorgeous flags waved on the mighty staffs, which are opposite the church in all the old drawings, and which once bore the standards of Candia and Cyprus, and the Morea. The coffee-houses were full, and gay parties, seated on chairs in the open air, listened to the music of military bands, while they refreshed themselves with confectionary so rich and fanciful, that it excites the admiration, and the wonder of all travellers, but which I have since discovered in Turkey to be Oriental. The variety of costume was also great. The dress of the lower orders in Venice is still unchanged: many of the middle classes yet wear the cap and cloak. The Hungarian and the German military, and the bearded Jew, with his black velvet cap and flowing robes, are observed with curiosity. A few days also before my arrival, the Austrian squadron had carried into Venice a Turkish ship and two Greek vessels which had violated the neutrality. Their crews now mingled with the crowd. I beheld, for the first time, the haughty and turbaned Ottoman, sitting cross-legged on his carpet under a colonnade, sipping his coffee and smoking a long chiboque, and the Greeks, with their small red caps, their high foreheads, and arched eyebrows.

Can this be modern Venice, I thought? Can this be the silent, and gloomy, and decaying city, over whose dishonourable misery I have so often wept? Could it ever have been more enchanting? Are not these indeed still subjects of a Doge, and still the bridegroom of the ocean? Alas! the brilliant scene was as unusual as unexpected, and was accounted for by its being the feast day of a favourite saint. Nevertheless, I rejoiced at the unaccustomed appearance of the city at my entrance, and still I recall with pleasure the delusive moments, when strolling about the place of St. Mark the first evening that I was in Venice, I for a moment mingled in a scene that reminded me of her lost light-heartedness, and of that unrivalled gaiety that so long captivated polished Europe.

SWISS LEGEND OF WILLIAM TELL

The famous episode of William Tell, was momentous to the main plot of the emancipation of Switzerland in its issue. This man, who was one of the sworn at Rutli, and noted for his high and daring spirit, exposed himself to arrest by Gessler's myrmidons, for passing the hut without making obeisance. Whispers of conspiracy had already reached the vogt, and he expected to extract some farther evidence from Tell on the subject. Offended by the man's obstinate silence, he gave loose to his tyrannical humour, and knowing that Tell was a good archer, commanded him to shoot from a great distance at an apple on the head of his child. God, says an old chronicler, was with him; and the vogt, who had not expected such a specimen of skill and fortune, now cast about for new ways to entrap the object of his malice; and, seeing a second arrow in his quiver, asked him what that was for? Tell replied, evasively, that such was the usual practice of archers. Not content with this reply, the vogt pressed him on farther, and assured him of his life, whatever the arrow might have been meant for. "Vogt," said Tell, "had I shot my child, the second shaft was for THEE; and be sure I should not have missed my mark a second time!" Transported with rage not unmixed with terror, Gessler exclaimed, "Tell! I have promised thee life, but thou shalt pass it in a dungeon." Accordingly, he took boat with his captive, intending to transport him across the lake to Kussnacht in Schwytz, in defiance of the common right of the district, which provided that its natives should not be kept in confinement beyond its borders. A sudden storm on the lake overtook the party; and Gessler was obliged to give orders to loose Tell from his fetters, and commit the helm to his hands, as he was known for a skilful steersman. Tell guided the vessel to the foot of the great Axenberg, where a ledge of rock distinguished to the present day as Tell's platform, presented itself as the only possible landing-place for leagues around. Here he seized his cross-bow, and escaped by a daring leap, leaving the skiff to wrestle its way in the billows. The vogt also escaped the storm, but only to meet a fate more signal from Tell's bow in the narrow pass near Kussnacht. The tidings of his death enhanced the courage of the people, but also alarmed the vigilance of their rulers, and greatly increased the dangers of the conspirators, who kept quiet. These occurrences marked the close of 1307.—Cabinet Cyclopaedia. History of Switzerland.

GREAT PLAGUE IN THE FOURTEENTH CENTURY

The early triumphs of Swiss valour were saddened by the breaking out of that great plague, which visited with its ravages the greater part of Europe and Asia, and of which the most vivid delineation ever written (except that of a similar pest by Thucydides) has been preserved in the Decameron of Boccacio. Whole towns were depopulated. Estates were left without claimants or occupiers. Priests, physicians, grave-diggers, could not be found in adequate numbers; and the consecrated earth of the churchyards no longer sufficed for the reception of its destined tenants. In the order of Franciscans alone, 120,430 monks are said to have perished. This plague had been preceded by tremendous earthquakes, which laid in ruins towns, castles, and villages. Dearth and famine, clouds of locusts, and even an innocent comet, had been long before regarded as fore-runners of the pestilence; and when it came it was viewed as an unequivocal sign of the wrath of God. At the outset, the Jews became, as usual, objects of umbrage, as having occasioned this calamity by poisoning the wells. A persecution was commenced against them, and numberless innocent persons were consigned, by heated fanaticism, to a dreadful death by fire, and their children were baptized over the corpses of their parents, according to the religion of their murderers. These atrocities were in all probability perpetrated by many, in order to possess themselves of the wealth acquired by the Jews in traffic, to take revenge for their usurious extortions, or, finally, to pay their debts in the most expeditious and easy manner. When it was found that the plague was nowise diminished by massacring the Jews, but, on the contrary, seemed to acquire additional virulence, it was inferred that God, in his righteous wrath, intended nothing less than to extirpate the whole sinful race of man. Many now endeavoured by self-chastisement to avert the divine vengeance from themselves. Fraternities of hundreds and thousands collected under the name of Flagellants, strolled through the land in strange garbs, scourged themselves in the public streets, in penance for the sins of the world, and read a letter which was said to have fallen from heaven, admonishing all to repentance and amendment. They were joined of course, by a crowd of idle vagabonds, who, under the mask of extraordinary sanctity and humble penitence, indulged in every species of disorder and debauchery. At last the affair assumed so grave an aspect, that the pope and many secular princes declared themselves against the Flagellants, and speedily put an end to their extravagancies. Various ways were still, however, resorted to by various tempers to snatch the full enjoyment of that life which they were so soon to lose, at the expense of every possible violation of the laws of morality. Only a few lived on in a quiet and orderly manner, in reliance on the saving help of God, without running into any excess of anxiety or indulgence. After this desolating scourge had raged during four years, its violence seemed at length to be exhausted.—Ibid.