Текст книги "The Journeyer"

Автор книги: Gary Jennings

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“It was the heathen Arabs, my boy, who gave the world these curlicue marks representing numbers, and this abaco for counting them with. But it was Venice that gave the world this system of keepingaccount—the books with facing pages for double entry. On the left, the debits. On the right, the credits.”

I pointed to an entry on the left: “to the account of Messer Domeneddio,” and asked, just for instance, who that Messere might be.

“Mefè!” the maistro exclaimed. “You do not recognize the name under which our Lord God does business?”

He flipped over the pages of that ledger to show me the flyleaf in the front, with its inked inscription: “In the name of God and of Profit.”

“We mere mortals can take care of our own goods when they are secure here in this warehouse,” he explained. “But when they go out in flimsy ships upon the hazardous seas, they are at the mercy of—who else but God? So we count Him a partner in our every enterprise. In our books He is allotted two full shares of every transaction at venture. And if that venture succeeds, if our cargo safely reaches its destination and pays us the expected profit, why then those two shares are entered to il conto di Messer Domeneddio, and at the end of each year, when our dividends are apportioned, they are paid to Him. Or rather, to His factor and agent, in the person of Mother Church. Every Christian merchant does the same.”

If all my days stolen from school had been passed in such improving conversations, no one could have complained. I probably would have had a better education than I could ever have got from Fra Varisto. But inevitably my loitering about the waterfront brought me into contact with persons less admirable than the clerk Isidoro.

I do not mean to say that the Riva is in any sense a low-class street. While it teems with workmen, seamen and fishermen at all hours of the day, there are just as many well-dressed merchants and brokers and other businessmen, often accompanied by their genteel wives. The Riva is also the promenade, even after dark on fine nights, of fashionable men and women come merely to stroll and enjoy the lagoon breeze. Nevertheless, among those people, day or night, there lurk the louts and cutpurses and prostitutes and other specimens of the rabble we call the popolàzo. There were, for example, the urchins I met one afternoon on that Riva dockside, when one of them introduced himself by throwing a fish at me.

2

IT was not a very large fish, and he was not a very large boy. He was of about my own size and age, and I was not hurt when the fish hit me between my shoulder blades. But it left a smelly slime on my Lucca silk tunic, which was clearly what the boy had intended, for he was clad in rags already redolent of fish. He danced about, gleefully pointing at me and singing a taunt:

Un ducato, un ducatòn!

Bùtelo … bùtelo … zo per el cavròn!

That is merely a fragment of a children’s chant, meant to be sung during a throwing game, but he had changed the last word of it into a word which, though I could not then have told you its meaning, I knew to be the worst insult one man can fling at another. I was not a man and neither was he, but my honor was obviously in dispute. I interrupted his dance of mockery by stepping up to him and striking him in the face with my fist. His nose gushed bright red blood.

In the next moment, I was flattened under the weight of four other rascals. My assailant had not been alone on that dockside, and he was not alone in resenting the fine clothes Zia Zulià made me don on school-days. For a while, our struggles made the dock planks rattle. Numerous of the passersby stopped to watch us, and some of the rougher sorts shouted things like “Gouge him!” and “Kick the beggar in his baggage!” I fought valiantly, but I could strike back at only one boy at a time, while they all five were pummeling me. Before long, I had the wind knocked out of me and my arms pinned down. I simply lay there being beaten and kneaded like pasta dough.

“Let him up!” said a voice from outside our entangled heap.

It was only a piping falsetto of a voice, but it was loud and commanding. The five boys stopped pounding on me, and one after another, although reluctantly, peeled off me. Even when I was unencumbered, I still had to lie there for a bit and get my breath back before I could stand.

The other boys were shuffling their bare feet and sullenly regarding the owner of the voice. I was surprised to see that they had obeyed a mere girl. She was as ragged and aromatic as they were, but smaller and younger than any of them. She wore the short, tight, tubelike dress worn by all Venetian girl children until about the age of twelve—or I should say she wore the remains of one. Hers was so tattered that she would have been quite indecently exposed, except that what showed of her body was the same dingy gray color as her frock. Perhaps she derived some authority from the fact that she, alone of the urchins, wore shoes—the cloglike wooden tofi of the poor.

The girl came close to me and maternally brushed at my clothes, which were now not very disparate from her own. She also informed me that she was the sister of the boy whose nose I had bloodied.

“Mama told Boldo never to fight,” she said, and added, “Papà told him always to fight his own fights without help.”

I said, panting, “I wish he had listened to one of them.”

“My sister is a liar! We do not have a mama or a papà!”

“Well, if we did, that is what they would tell you. Now pick up that fish, Boldo. It was hard enough to steal.” To me she said, “What is your name? He is Ubaldo Tagiabue and I am Doris.”

Tagiabue means “built like an ox,” and I had learned in school that Doris was the daughter of the pagan god Oceanus. This Doris was too pitifully skinny to merit the surname, and far too dirty to resemble any water goddess. But she stood staunch as the ox, imperious as the goddess, as we watched her brother obediently go to pick up the discarded fish. He could not exactly pick it up; it had several times been stepped on during the brawl; he had more or less to gather it up.

“You must have done something terrible,” Doris said to me, “to have made him throw our supper at you.”

“I did nothing at all,” I said truthfully. “Until I hit him. And that was because he called me a cavròn.”

She looked amused and asked, “Do you know what that means?”

“Yes, it means one must fight.”

She looked even more amused and said, “A cavròn is a man who lets his wife be used by other men.”

I wondered why, if that was all it meant, the word should be such a deadly insult. I knew of several men whose wives were washerwomen or seamstresses, and those women’s services were used by many other men, and that excited no public commotion or private vendèta. I made some remark to that effect, and Doris burst out laughing.

“Marcolfo!” she jeered at me. “It means the men put their candles into the woman’s scabbard and together they do the dance of San Vito!”

No doubt you can divine the street meaning of her words, so I will not tell you the bizarre picture they brought to my ignorant mind. But some respectably merchant-looking gentlemen were strolling nearby at that moment, and they recoiled from Doris, their various mustaches and beards bristling like quills, when they heard those obscenities shouted by so small a female child.

Bringing the mangled corpse of his fish cradled in his grimy hands, Ubaldo said to me, “Will you share our supper?” I did not, but in the course of that afternoon he and I forgot our quarrel and became friends.

He and I were perhaps eleven or twelve years old then, and Doris about two years younger, and during the next few years I spent most of my days with them and their somewhat fluid following of other dockside brats. I could easily have been consorting in those years with the well-fed and well-dressed, prim and priggish offspring of the lustrìsimi families, such as the Balbi and the Cornari—and Zia Zulià used every effort and persuasion to make me do so—but I preferred my vile and more vivacious friends. I admired their pungent language, and I adopted it. I admired their independence and their fichèvelo attitude to life, and I did my best to imitate it. As could be expected, since I did not slough off those attitudes when I went home or elsewhere, they did not make me any better beloved by the other people in my life.

During my infrequent attendances at school, I began calling Fra Varisto by a couple of nicknames I had learned from Boldo—“il bel de Roma” and “il Culiseo”—and soon had all the other schoolboys doing the same. The friar-maistro put up with that informality, even seemed flattered by it, until gradually it dawned on him that we were not likening him to the grand old Beauty of Rome, the Colosseum, but were making a play on the word culo, and in effect were calling him the “landmark of buttocks.” At home, I scandalized the servants almost daily. On one occasion, after I had done a thing reprehensible, I overheard a conversation between Zia Zulià and Maistro Attilio, the maggiordomo of the household.

“Crispo!” I heard the old man exclaim. That was his fastidious way of uttering a profanity without actually saying the words “per Cristo!” but he managed, anyway, to sound outraged and disgusted. “Do you know what the whelp has done now? He called the boatman a black turd of merda, and now poor Michièl is dissolving in tears. It is an unforgivable cruelty to speak so to a slave, and remind him that he is a slave.”

“But Attilio, what can I do?” whimpered Zulià. “I cannot beat the boy and risk injuring his precious self.”

The chief servant said sternly, “Better he be beaten young, and here in the privacy of his home, than that he grow up to earn a public scourging at the pillars.”

“If I could keep him always under my eye …” sniffled my nena. “But I cannot chase him throughout the city. And since he took to running with those popolàzo boat children …”

“He will be running with the bravi next,” growled Attilio, “if he lives long enough. I warn you, woman: you are letting that boy become a real bimbo viziato.”

A bimbo viziato is a child spoiled to rottenness, which is what I was, and I would have been delighted with a promotion from bimbo to bravo. In my childishness, I thought the bravi were what their name implies, but of course they are anything but brave.

The skulking bravi are the modern Vandals of Venice. They are young men, sometimes of good family, who have no morals and no useful employment, and no ability except low cunning and perhaps some swordsmanship, and no ambition except to earn an occasional ducat for committing a sneak murder. They are sometimes hired for that purpose by politicians seeking a short road to preferment, or merchants seeking to eliminate competition by the easiest means. But, ironically, the bravi are more often utilized by lovers—to dispose of an impediment to their love, like an inconvenient husband or a jealous wife. If, in daytime, you should see a young man swaggering about with the air of a cavaliere errante, he is either a bravo or wishes to be mistaken for one. But if you should meet a bravo by night, he will be masked and cloaked, and wearing modern chain mail under his cloak, and lurking furtively far from any lamplight, and when he stabs you with sword or stilèto, it will be in the back.

This is no digression from my history, for I did live to become a bravo. Of sorts.

However, I was speaking of the time when I was still a bimbo viziato, when Zia Zulià complained of my being so often in the company of those boat children. Of course, considering the foul mouth and abominable manners I acquired from them, she had good reason to disapprove. But only a Slav, not Venice-born, would have thought it unnatural that I should loiter about the docks. I was a Venetian, so the salt of the sea was in my blood, and it urged me seaward. I was a boy, so I did not resist the urge, and to consort with the boat children was as close as I could then get to the sea.

I have, since then, known many seaside cities, but I have known none that is so nearly a part of the sea as is this Venice. The sea is not just our means of livelihood—as it is also for Genoa and Constantinople and the Cherbourg of the fictional Bauduin—here it is indissoluble from our lives. It washes about the verge of every island and islet composing Venice, and through the city’s canals, and sometimes—when the wind and the tide come in from the same quarter—it laps at the very steps of the Basilica of San Marco, and a gondolier can row his boat among the portal arches of Samarco’s great piazza.

Only Venice, of all the world’s port cities, claims the sea for its bride, and annually affirms that espousal with priests and panoply. I watched the ceremony again just last Thursday. That was Ascension Day, and I was one of the honored guests aboard the gold-encrusted bark of our Doge Zuàne Soranzo. His splendid buzino d’oro, rowed by forty oarsmen, was but one of a great fleet of vessels, crowded with seamen and fishermen and priests and minstrels and lustrìsimi citizens, going in stately procession out upon the lagoon. At the Lido, the most seaward of our islands, Doge Soranzo made the ages-old proclamation, “Ti sposiamo, O mare nostro, in cigno di vero e perpetu o dominio,” and threw into the water a gold wedding ring, while the priests led our waterborne congregation in a prayer that the sea might, in the coming twelvemonth, prove as generous and submissive as a human bride. If the tradition is true—that the same ceremony has been performed on every Ascension Day since the year 1000—then there is a considerable fortune of more than three hundred gold rings lying on the sea bottom off the beaches of the Lido.

The sea does not merely surround and pervade Venice: it is within every Venetian; it salts the sweat of his laboring arms, and the weeping or laughing tears of his eyes, and even the speech of his tongue. Nowhere else in the world have I heard men meet and greet each other with the glad cry of “Che bon vento?”That phrase means “What good wind?” and to a Venetian it means “What good wind has wafted you across the sea to this happy destination of Venice?”

Ubaldo Tagiabue and his sister Doris and the other denizens of the docks had an even more terse greeting, but the salt was in that one, too. They said simply, “Sana capàna,” which is short for a salute “to the health of our company,” and assumes the understanding that what is meant is the company of boat people. When, after we had been acquainted for some time, they began to salute me with that phrase, I felt included, and proud to be so.

Those children lived, like a swarm of dock rats, in a rotting hulk of a tow barge mired in a mud flat off the side of the city that faces the Dead Lagoon and, beyond that, the little cemetery isle of San Michièl, or Isle of the Dead. They really spent only their sleeping hours inside that dark and clammy hull, for their waking hours had to be mainly devoted to scavenging bits of food and clothing. They lived almost entirely on fish because, when they could steal no other nutriment, they could always descend on the Fish Market at the close of each day, when, by Venetian law—to prevent any stale fish from ever being vended—the fishmongers have to scatter on the ground whatever stock is left unsold. There was always a crowd of poor people to scramble and fight for those leavings, which seldom consisted of anything tastier than molefish.

I did bring to my new friends what scraps I could save from the table at home, or pilfer from the kitchen. At least that put some vegetables in the children’s diet when I fetched something like kale ravioli or turnip jam, and some eggs and cheese when I brought them a maccherone, and even good meat when I could sneak a bit of mortadella or pork jelly. Once in a while I provided some viand they found most marvelous. I had always thought that, on Christmas Eve, Father Baba brought to all Venetian children the traditional torta di lasagna of the season. But when, one Christmas Day, I carried a portion of that confection to Ubaldo and Doris, their eyes widened in wonder, and they exclaimed with delight at every raisin and pine-nut and preserved onion and candied orange peel they found among the pasta.

I also brought what clothing I could—outgrown or worn-out garb of my own for the boys and, for the girls, articles that had belonged to my late mother. Not everything fit everybody, but they did not mind. Doris and the other three or four girls paraded about, most proudly, in shawls and gowns so much too big for them that they tripped on the dragging ends. I even brought along—for my own wear when I was with the boat children—various of my old tunics and hose so derelict that Zia Zulià had consigned them to the household bin of dust rags. I would remove whatever fine attire I had left my house in, and leave that wedged among the barge’s timbers, and dress in the rags and look just like another boat urchin, until it was time to change again and go home.

You might wonder why I did not give the children money instead of my meager gifts. But you must remember that I was as much of an orphan as any of them were, and under strict guardianship, and too young to make any dispensation from the Polo family coffers. Our household’s money was doled out by the company, meaning by the clerk Isidoro Priuli. Whenever Zulià or the maggiordomo or any other servant had to buy any sort of supplies or provender for the Ca’ Polo, he or she went to the markets accompanied by a page from the company. That page boy carried the purse and counted out the ducats or sequins or soldi as they were spent, and made a memorandum of every one. If there was anything I personally needed or wanted, and if I could put up a good argument, that thing would be bought for me. If I contracted a debt, it would be paid for me. But I never possessed, at any one time, more than a few copper bagatini of my own, for jingling money.

I did manage to improve the boat children’s existence at least to the extent of improving the scope of their thievery. They had always filched from the mongers and hucksters of their own squalid neighborhood; in other words, from petty merchants who were not much less poor than they were, and whose goods were hardly worth the stealing. I led the children to my own higher-class confino, where the wares displayed for sale were of better quality. And there we devised a better mode of theft than mere snatch-and-run.

The Mercerìa is the widest, straightest and longest street in Venice, meaning that it is practically the onlystreet that can be called wide or straight or long. Open-fronted shops line both sides of it and, between them, long ranks of stalls and carts do an even brisker business, selling everything from mercery to hourglasses, and all kinds of groceries from staples to delicacies.

Suppose we saw, on a meat man’s cart, a tray of veal chops that made the children’s mouths water. A boy named Daniele was our swiftest runner. So he it was who elbowed his way to the cart, seized up a handful of the chops and ran, nearly knocking down a small girl who had blundered into his path. Daniele continued running, stupidly it seemed, along the broad, straight, open Mercerìa where he was visible and easily pursued. So the meat man’s assistant and a couple of outraged customers took out after him, shouting “alto!” and “salva!” and “al ladro!”

But the girl who had been shoved was our Doris, and Daniele had in that scuffling moment, unobserved, handed to her the stolen veal chops. Doris, still unnoticed in the commotion, quickly and safely disappeared down one of the narrow, twisty side alleys leading off the open area. Meanwhile, his flight being somewhat impeded by the crowds on the Mercerìa, Daniele was in peril of capture. His pursuers were closing in on him, and other passersby were clutching at him, and all were bellowing for a “sbiro!” The sbiri are Venice’s apelike policemen, and one of them, heeding the call, was angling through the crowd to intercept the thief. But I was nearby, as I always contrived to be on those occasions. Daniele stopped running and I started, which made me seem the quarry, and I ran deliberately right into the sbiro’s ape arms.

After being soundly buffeted about the ears, I was recognized, as I always was and expected to be. The sbiro and the angry citizens hauled me to my house not far from the Mercerìa. When the street door was hammered on, the unhappy maggiordomo Attilio opened it. He heard out the people’s babble of accusation and condemnation and then wearily put his thumbprint on a pagherò, which is a paper promising to pay, and thereby committed the Compagnia Polo to reimburse the meat man for his loss. The sbiro, after giving me a stern lecture and a vigorous shaking, let go of my collar, and he and the crowd departed.

Though I did not have to interpose myself every time the boat children stole something—more often it was deftly managed, with both the grabber and the receiver getting clean away—nevertheless I was dragged to the Ca’ Polo more times than I can remember. That did not much lessen Maistro Attilio’s opinion that Zia Zulià had raised the first black sheep in the Polo line.

It might be supposed that the boat children would have resented the participation of a “rich boy” in their pranks, and that they would have resented the “condescension” implicit in my gifts to them. Not so. The popolàzo may admire or envy or even revile the lustrìsimi, but they keep their active resentment and loathing for their fellow poor, who are, after all, their chief competitors in this world. It is not the rich who wrestle with the poor for the discarded molefish at the Fish Market. So when I came along, giving what I could and taking nothing, the boat people tolerated my presence rather better than if I had been another hungry beggar.

3

JUST to remind myself now and again that I was not of the popolàzo, I would drop in at the Compagnia Polo to luxuriate in its rich aromas and industrious activity and prosperous ambience. On one of those visits, I found on the clerk Isidoro’s table an object like a brick, but of a more glowing red color, and lighter in weight, and soft and vaguely moist to the touch, and I asked him what it was.

Again he exclaimed, “My faith!” and shook his gray head and said, “Do you not recognize the very foundation of your family’s fortune? It was built on those bricks of zafràn.”

“Oh,” I said, respectfully regarding the brick. “And what is zafràn?”

“Mefè! You have been eating it and smelling it and wearing it all your life! Zafràn is what gives that special flavor and yellow color to rice and polenta and pasta. What gives that unique yellow color to fabrics. What gives the women’s favorite scent to their salves and pomades. A mèdego uses it, too, in his medicines, but what it does there I do not know.”

“Oh,” I said again, my respect somewhat less for such an everyday article. “Is that all?”

“All!” he blurted. “Hear me, marcolfo.” That word is not an affectionate play on my name; it is addressed to any exceedingly stupid boy. “Zafràn has a history more ancient and more noble even than the history of Venice. Long before Venice existed, zafràn was used by the Greeks and Romans to perfume their baths. They scattered it on their floors to perfume whole rooms. When the Emperor Nero made his entry into Rome, the streets of the entire citywere strewn with zafràn and made fragrant.”

“Well,” I said, “if it has always been so commonly available …”

“It may have been common then,” said Isidoro, “in the days when slaves were numerous and cost nothing. Zafràn is not common today. It is a scarce commodity, and therefore of much value. That one brick you see there is worth an ingot of gold of almost equal weight.”

“Is it indeed?” I said, perhaps sounding unconvinced. “But why?”

“Because that brick was made by the labor of many hands and immeasurable zonte of land and a countless multitude of flowers.”

“Flowers !”

Maistro Doro sighed and said patiently, “There is a purple flower called the crocus. When it blooms, it extends from that blossom three delicate stigmi of an orange-red color. Those stigmi are ever so carefully detached by human hands. When some millions of those dainty and almost impalpable stigmi are collected, they are either dried to make loose zafràn, what is called hay zafràn, or they are what is called ‘sweated’ and compressed together to make brick zafràn like this one. The arable land must be devoted to nothing but that crop, and the crocus blooms only once a year. That blooming season is brief, so many gatherers must work at the same time, and they must work diligently. I do not know how many zonte of land and how many hands are required to produce just one brick of zafràn in a year, but you will understand why it is of such extravagant value.”

I was by now convinced. “And where do we buy the zafràn?”

“We do not. We grow it.” He put on the table beside the brick another object; I would have said it was a bulb of ordinary garlic. “That is a culm of the crocus flower. The Compagnia Polo plants them and harvests from the blossoms.”

I was astonished. “Not in Venice, surely!”

“Of course not. On the teraferma of the mainland southwest of here. I told you it requires innumerable zonte of terrain.”

“I never knew,” I said.

He laughed. “Probably half the people of Venice do not even know that the milk and eggs of their daily meals are extracted from animals, and that those animals must have dry land to live on. We Venetians are inclined to pay little attention to anything but our lagoon and sea and ocean.”

“How long have we been doing this, Doro? Growing crocuses and zafràn?”

He shrugged. “How long have there been Polos in Venice? That was the genius of some one of your long-ago ancestors. After the time of the Romans, zafràn became too much of a luxury to cultivate. No one farmer could grow enough of it to make it worth his while. And even a landowner of great estates could not afford all the paid laborers that crop would require. So zafràn was pretty well forgotten. Until some early Polo remembered it, and also realized that modern Venice has almost as big a supply of slaves as Rome had. Of course, we now have to buy our slaves, not just capture them. But the gathering of crocus stigmi is not an arduous labor. It does not require strong and expensive male slaves. The puniest women and children can do it; weaklings and cripples can do it. So that was the cheap sort of slaves your ancestor bought; the sort the Compagnia Polo has been acquiring ever since. They are a motley sort, of all nations and colors—Moors, Lezghians, Circassians, Russniaks, Armeniyans—but their colors blend, so to speak, to make that red-gold zafràn.”

“The foundation of our fortune,” I repeated.

“It buys everything else we sell,” said Isidoro. “Oh, we sell the zafràn too, for a price, when the price is right—to be used as a foodstuff, a dye, a perfume, a medicament. But basically it is our company’s capital, with which we barter for all our other articles of merchandise. Everything from Ibiza’s salt to Còrdoba’s leather to Sardinia’s wheat. Just as the house of Spinola in Genoa has the monopoly of trading in raisins, our Venetian house of Polo has the zafràn.”

The only son of the Venetian house of Polo thanked the old clerk for that edifying lesson in high commerce and bold endeavor—and, as usual, sauntered off again to partake of the easy indolence of the boat children.

As I have said, those children tended to come and go; there was seldom the same lot living in the derelict barge from one week to the next. Like all the grown-up popolàzo, the children dreamed of somewhere finding a Land of Cockaigne, where they could shirk work in luxury instead of squalor. So they might hear of some place offering better prospects than the Venice waterfront, and they might stow away aboard an outbound vessel to get there. Some of them would come back after a while, either because they could not reach their destination or because they had and were disillusioned. Some never came back at all, because—we never knew—the vessel sank and they drowned, or because they were apprehended and thrown into an orphanage, or maybe because they did find “il paese di Cuccagna” and stayed there.

But Ubaldo and Doris Tagiabue were the constants, and it was from them that I got most of my education in the ways and the language of the lower classes. That education was not force-fed to me in the way Fra Varisto stuffed Latin conjugations into his schoolboys; rather, the brother and sister parceled it out to me in fragments, as I required it. Whenever Ubaldo would jeer at some backwardness or bewilderment of mine, I would realize that I lacked some bit of knowledge, and Doris would supply it.

One day, I remember, Ubaldo said he was going to the western side of the city, and going by way of the Dogs’ Ferry. I had never heard of that, so I went along, to see what strange kind of boat he meant. But we crossed the Grand Canal by the quite ordinary agency of the Rialto Bridge, and I must have looked either disappointed or mystified, for he scoffed at me, “You are as ignorant as a cornerstone!” and Doris explained:

“There is only one way to get from the eastern to the western side of the city, no? That is to cross the Grand Canal. Cats are allowed in boats, to catch the rats, but dogs are not. So the dogs can cross the canal only on the Ponte Rialto. So that is the Dogs’ Ferry, no xe vero?”

Some of their street jargon I could translate without assistance. They spoke of every priest and monk as le rigioso, which could mean “the stiff one,” but it did not take me long to realize that they were merely twisting the word religioso. When, in fine summer weather, they announced that they were moving from the barge hulk to La Locanda de la Stela, I knew that they were not going to reside in any Starlight Inn; they meant that they would be sleeping outdoors for a season. When they spoke of a female person as una largazza, they were playing on the proper term for a girl, la ragazza, but coarsely suggesting that she was ample, even cavernous, in her genital aperture. As a matter of fact, the greater part of the boat people’s language—and the greater part of their conversations, and their interests—dealt with such indelicate topics. I absorbed a lot of information, but it sometimes did more to confuse than to enlighten me.