Free Venice by Peter Ackroyd Page A

a covenant between deity and people. They both reverenced their forefathers, and had an inordinate respect for custom and tradition. The Jews knew themselves to be mutually interdependent, part of acommunal life rendered ever more sacred by a common purpose and the necessity of self-preservation. Does this not remind us of the Venetian state? The two cultures were images one of another.

6
Against Nature
    There were once many gardens in Venice. In the sixteenth century there were five hundred of them nestling within the city, spreading their own refreshing and aromatic life. Yet by the eighteenth century Casanova remarked that “a garden is a rarity in Venice.” In the middle of the twentieth century it was estimated that there were sixty remaining. That number may have since been revised. Yet there are still gardens, secluded and still, protected by walls and gates, creating little pockets of green in the stony life of the city. In previous centuries the smaller gardens might have shrubberies of larch or cypress or laurel. The larger gardens were planted with flower-beds and avenues of fruit-trees, complete with cages of singing birds to maintain the illusion of nature. There were also, in the largest of them, temples and fountains as well as elaborate loggias. The fugitive scent of fruit and jasmine and banksia roses trailed through the
calli
and the
campi
.
    The Venetians evinced a great love for flowers, matched only by their love of buildings. There were itinerant sellers of gladiolas and tuberoses, and other blossoms harvested from the mainland. On describing these merchants in 1623, Sir Henry Wotton coined the English word florist. It entered the vocabulary effortlessly. On Saint Mark’s Day it was the custom for each young Venetian man to offer a rosebud to his sweetheart. In painted representations of Venice in the fifteenth century, there are innumerable pots of carnations cluttering the window-sills. But tastes change. In the early decades of the twentieth century, the aspidistra became the flower of Venice. There was, however, one native flower. It was the flower of the lagoon,
fiore di barena
, clothing the level marshes with a purple robe. It is a token of that time when Venice itself was merely a heap of wild and uncultivated nature.
    On the lagoon itself there were garden islands. In the fifteenth century there were vineyards and monastery gardens. The island ofGiudecca was until recent years a paradise of gardens. The island of Torcello was the home of the vine and the pomegranate, the oleander and the acacia, the fig and the elder tree; it also provided the rich soil for maize and artichoke. Once there were olive trees all over Venice. The island of Castello, where the cathedral of the city stands, was once known as Olivolo. Olive oil was a profitable commodity.
    Yet in the city itself there is no sense of regeneration or rebirth that accompanies the presence of flora and foliage. It has been said that the Venetians prefer marble to vegetation. In Venice architecture must take the place of nature. It must allude to nature in a pious and consolatory manner. It is one of the secrets of Venetian building. The stone of the buildings is sculpted with leaf and branch. The hundred columns of Saint Mark’s comprise a solemn forest. The wood becomes stone. The stone becomes wood. The great houses have also been compared to coral reefs.
    It needed art to re-create nature. There was a fashion among Venetian painters of the early sixteenth century for pastoral scenes. But the natural world is pictured without life. It is not worked or populated. There are sheep. There are picturesque rustic buildings. There are groves and springs. There are nymphs and shepherds in the foreground. The inner reality of rural life is not understood. The grass is depicted as if it were velvet, for example, just as in Venetian manufactories velvet was created to resemble grass.
    The natural life of the city must be imagined rather than