We came away from the Ghetto, as we had arrived, in a gentle fall of goose-down, and winding crookedly through a dirty canal, glided into purer air and cleaner waters. I cannot well say how it was we came upon the old Servite Convent, which I had often looked for in vain, and which, associated with the great name of Paolo Sarpi, is to me one of the most memorable places in Venice. We reached it, after passing by that old, old palace, which was appointed in the early ages of Venetian commerce for the reception of oriental traffic and traffickers, and where it is said the Moorish merchants resided till the later time of the Fondaco dei Turchi on the Grand Canal. The fa?ade of the palace is richly sculptured; and near one corner is the bass-relief of a camel and his turbaned driver,—in token, perhaps, that man and beast (as orientals would understand them) were here entertained.

We had lived long enough in Venice to know that it was by no means worth while to explore the interior of this old palace because the outside was attractive, and so we left it; and turning a corner, found ourselves in a shallow canal, with houses on one side, and a grassy bank on the other. The bank sloped gently from the water up to the walls of some edifice, on which ruin seemed to have fastened soon after the architect had begun his work. The vast walls, embracing several acres in their close, rose only some thirty or forty feet from the ground—only high enough, indeed, to join over the top of the great Gothic gates, which pierced them on two fa?ades. There must have been barracks near; for on the sward, under the walls, muskets were stacked, and Austrian soldiers were practicing the bayonet-exercise with long poles padded at the point. ”Ein, zwei, drei,—vorw?rts! Ein, zwei, drei,—ruckw?rts!” snarled the drill-sergeant, and the dark-faced Hungarian soldiers—who may have soon afterward prodded their Danish fellow-beings all the more effectively for that day’s training—stooped, writhed, and leaped obedient. I, who had already caught sight of a little tablet in the wall bearing the name of Paolo Sarpi, could not feel the propriety of the military performance on that scene; yet I was very glad, dismounting from the gondola, to get by the soldiers without being forced back at the padded point of a pole, and offered no audible objection to their presence.

So passing to the other side, I found entrance through a disused chapel to the interior of the convent. The gates on the outside were richly sculptured, and were reverend and clean; tufts of harsh grass grew from their arches, and hung down like the “overwhelming brows” of age. Within, at first light, I saw nothing but heaps of rubbish, piles of stone, and here and there a mutilated statue. I remember two pathetic caryatides, that seemed to have broken and sunk under too heavy a weight for their gentle beauty—and everywhere the unnamable filth with which ruin is always dishonored in Italy, and which makes the most picturesque and historic places inaccessible to the foot, and intolerable to the senses and the soul. I was thinking with a savage indignation on this incurable porcheria, of the Italian poor (who are guilty of such desecrations), when my eye fell upon an enclosed space in one corner, where some odd-looking boulders were heaped together. It was a space about six feet in depth, and twenty feet square; and the boulders, on closer inspection, turned out to be human skulls, nestling on piles of human bones. In any other land than Italy I think I should have turned from the grisly sight with a cowardly sickness and shuddering; but here!—Why, heaven and earth seem to take the loss of men so good-naturedly,—so many men have died and passed away with their difficult, ambitious, and troublesome little schemes,—and the great mass of mankind is taken so small account of in the course of destiny, that the idea of death does not appear so alien and repulsive as elsewhere, and the presence of such evidences of our poor mortality can scarcely offend sensibility. These were doubtless the bones of the good Servite friars who had been buried in their convent, and had been digged up to make way for certain improvements now taking place within its walls. I have no doubt that their deaths were a rest to their bodies, to say nothing of their souls. If they were at all in their lives like those who have come after them, the sun baked their bald brows in Summer, and their naked feet—poor feet! clapping round in wooden-soled sandals over the frozen stones of Venice—were swollen and gnawed with chilblains in winter; and no doubt some fat friar of their number, looking all the droller in his bare feet for the spectacles on his nose, came down Calle Falier then, as now, to collect the charity of bread and fuel, far oftener than the dwellers in that aristocratic precinct wished to see him.

The friars’ skulls looked contented enough, and smiled after the hearty manner of skulls; and some of the leg-bones were thrust through the enclosing fence, and hung rakishly over the top. As to their spirits, I suppose they must have found out by this time that these confused and shattered tabernacles which they left behind them are not nearly so corrupt and dead as the monastic system which still cumbers the earth. People are building on the site of the old convent a hospital for indigent and decrepit women, where a religious sisterhood will have care of the inmates. It is a good end enough, but I think it would be the true compensation if all the rubbish of the old cloister were cleared from the area of those walls, and a great garden planted in the space, where lovers might whisper their wise nonsense, and children might romp and frolic, till the crumbling, masonry forgot its old office of imprisonment and the memory of its prisoners. For here, one could only think of the moping and mumming herd of monks, who were certainly not worth remembering, while the fame of Paolo Sarpi, and the good which he did, refused to be localized. That good is an inheritance which has enriched the world; but the share of Venice has been comparatively small in it, and that of this old convent ground still less. I rather wondered, indeed, that I should have taken the trouble to look up the place; but it is a harmless, if even a very foolish, pastime to go seeking for the sublime secret of the glory of the palm in the earth where it struck root and flourished. So far as the lifelong presence and the death of a man of clear brain and true heart could hallow any scene, this ground was holy; for here Sarpi lived, and here in his cell he died, a simple Servite friar—he who had caught the bolts of excommunication launched against the Republic from Rome, and broken them in his hand,—who had breathed upon the mighty arm of the temporal power, and withered it to the juiceless stock it now remains. And yet I could not feel that the ground was holy, and it did not make me think of Sarpi; and I believe that only those travelers who invent in cold blood their impressions of memorable places ever have remarkable impressions to record.

Once, before the time of Sarpi, an excommunication was pronounced against the Republic with a result as terrible as that of the later interdict was absurd. Venice took possession, early in the fourteenth century, of Ferrara, by virtue of a bargain which the high contracting parties—the Republic and an exiled claimant to the ducal crown of Ferrara—had no right to make. The father of the banished prince had displeased him by marrying late in life, when the thoughts of a good man should be turned on other things, and the son compassed the sire’s death. For this the Ferrarese drove him away, and as they would not take him back to reign over them at the suggestion of Venice, he resigned his rights in favor of the Republic, and the Republic at once annexed the city to its territories. The Ferrarese appealed to the pope for his protection, and Clement V., supporting an ancient but long quiescent claim to Ferrara on the part of the Church, called upon the Venetians to surrender the city, and, on their refusal, excommunicated them. All Christian peoples were commanded “to arm against the Venetians, to spoil them of their goods, as separated from the union of Christians, and as enemies of the Roman Church.” They were driven out of Ferrara, but their troubles did not end with their loss of the city. Giustina Renier-Michiel says the nations, under the shelter of the pope’s permission and command, “exercised against them every species of cruelty; there was no wrong or violence of which they were not victims. All the rich merchandise which they had in France, in Flanders, and in other places, was confiscated; their merchants were arrested, maltreated, and some of them killed. Woe to us, if the Saracens had been baptized Christians! our nation would have been utterly destroyed.” Such was the ruin brought upon us by this excommunication that to this day it is a popular saying, concerning a man of gloomy aspect, ”He looks as if he were bringing the excommunication of Ferrara.”

No proverb, sprung from the popular terror, commemorates the interdict of the Republic which took place in 1606, and which, I believe, does not survive in popular recollection at Venice. It was at first a collision of the Venetian and Papal authorities at Ferrara, and then an interference of the pope to prevent the execution of secular justice upon certain ecclesiastical offenders in Venetia, which resulted in the excommunication of the Republic, and finally in the defeat of St. Peter and the triumph of St. Mark. Chief among the ecclesiastical offenders mentioned were the worthy Abbate Brandolino of Narvesa, who was accused, among other things, of poisoning his own father; and the good Canonico Saraceni of Vicenza, who was repulsed in overtures made to his beautiful cousin, and who revenged himself by defaming her character, and “filthily defacing” the doors of her palace. The abbate was arrested, and the canon, on this lady’s complaint to the Ten at Venice, was thrown into prison, and the weak and furious Pope Paul V., being refused their release by the Ten, excommunicated the whole Republic.

In the same year, that is to say 1552, the bane and antidote, Paul the Pope and Paul Sarpi the friar, were sent into the world. The latter grew in piety, fame, and learning, and at the time the former began his quarrel with the Republic, there was none in Venice so fit and prompt as Sarpi to stand forth in her defense. He was at once taken into the service of St. Mark, and his clear, acute mind fashioned the spiritual weapons of the Republic, and helped to shape the secular measures taken to annul the interdict. As soon as the bull of excommunication was issued, the Republic instructed her officers to stop every copy of it at the frontier, and it was never read in any church in the Venetian dominions. The Senate refused to receive it from the Papal Nuncio. All priests, monks, and other servants of the Church, as well as all secular persons, were commanded to disregard it; and refractory ecclesiastics were forced to open their churches on pain of death. The Jesuits and Capuchins were banished; and clerical intriguers, whom Rome sent in swarms to corrupt social and family relations, by declaring an end of civil government in Venice, and preaching among women disobedience to patriotic husbands and fathers, were severely punished. With internal safety thus provided for, the Republic intrusted her moral, religious, and political defense entirely to Sarpi, who devoted himself to his trust with fidelity, zeal, and power.

It might have been expected that the friend of Galileo, and the most learned and enlightened man of his country, would have taken the short and decisive method of discarding all allegiance to Rome as the most logical resistance to the unjust interdict. But the Venetians have ever been faithful Catholics, 29 and Sarpi was (or, according to the papal writers, seemed to be) a sincere and obedient Servite friar, believing in the spiritual supremacy of the pope, and revering the religion of Rome. He therefore fought Paul inside of the Church, and his writings on the interdict remain the monument of his polemical success. He was the heart and brain of the Republic’s whole resistance,—he supplied her with inexhaustible reasons and answers,—and, though tempted, accused, and threatened, he never swerved from his fidelity to her.

As he was the means of her triumph, 30 remained the object of her love. He could never be persuaded to desert his cell in the Minorite Convent for the apartments ap............