The Memoirs of Jacques Casanova de Seingalt Volume I Part 58

M. de Bragadin said that it was Solomon's key, vulgarly called cabalistic science, and he asked me from whom I learnt it.

"From an old hermit," I answered, "who lives on the Carpegna Mountain, and whose acquaintance I made quite by chance when I was a prisoner in the Spanish army."

"The hermit," remarked the senator, "has without informing you of it, linked an invisible spirit to the calculus he has taught you, for simple numbers can not have the power of reason. You possess a real treasure, and you may derive great advantages from it."

"I do not know," I said, "in what way I could make my science useful, because the answers given by the numerical figures are often so obscure that I have felt discouraged, and I very seldom tried to make any use of my calculus. Yet, it is very true that, if I had not formed my pyramid, I never should have had the happiness of knowing your excellency."

"How so?"

"On the second day, during the festivities at the Soranzo Palace, I enquired of my oracle whether I would meet at the ball anyone whom I should not care to see. The answer I obtained was this: 'Leave the ball-room precisely at four o'clock.' I obeyed implicitly, and met your excellency."

The three friends were astounded. M. Dandolo asked me whether I would answer a question he would ask, the interpretation of which would belong only to him, as he was the only person acquainted with the subject of the question.

I declared myself quite willing, for it was necessary to brazen it out, after having ventured as far as I had done. He wrote the question, and gave it to me; I read it, I could not understand either the subject or the meaning of the words, but it did not matter, I had to give an answer. If the question was so obscure that I could not make out the sense of it, it was natural that I should not understand the answer. I therefore answered, in ordinary figures, four lines of which he alone could be the interpreter, not caring much, at least in appearance, how they would be understood. M. Dandolo read them twice over, seemed astonished, said that it was all very plain to him; it was Divine, it was unique, it was a gift from Heaven, the numbers being only the vehicle, but the answer emanating evidently from an immortal spirit.

M. Dandolo was so well pleased that his two friends very naturally wanted also to make an experiment. They asked questions on all sorts of subjects, and my answers, perfectly unintelligible to myself, were all held as Divine by them. I congratulated them on their success, and congratulated myself in their presence upon being the possessor of a thing to which I had until then attached no importance whatever, but which I promised to cultivate carefully, knowing that I could thus be of some service to their excellencies.

They all asked me how long I would require to teach them the rules of my sublime calculus. "Not very long," I answered, "and I will teach you as you wish, although the hermit a.s.sured me that I would die suddenly within three days if I communicated my science to anyone, but I have no faith whatever in that prediction." M. de Bragadin who believed in it more than I did, told me in a serious tone that I was bound to have faith in it, and from that day they never asked me again to teach them.

They very likely thought that, if they could attach me to them, it would answer the purpose as well as if they possessed the science themselves.

Thus I became the hierophant of those three worthy and talented men, who, in spite of their literary accomplishments, were not wise, since they were infatuated with occult and fabulous sciences, and believed in the existence of phenomena impossible in the moral as well as in the physical order of things. They believed that through me they possessed the philosopher's stone, the universal panacea, the intercourse with all the elementary, heavenly, and infernal spirits; they had no doubt whatever that, thanks to my sublime science, they could find out the secrets of every government in Europe.

After they had a.s.sured themselves of the reality of my cabalistic science by questions respecting the past, they decided to turn it to some use by consulting it upon the present and upon the future. I had no difficulty in skewing myself a good guesser, because I always gave answers with a double meaning, one of the meanings being carefully arranged by me, so as not to be understood until after the event; in that manner, my cabalistic science, like the oracle of Delphi, could never be found in fault. I saw how easy it must have been for the ancient heathen priests to impose upon ignorant, and therefore credulous mankind. I saw how easy it will always be for impostors to find dupes, and I realized, even better than the Roman orator, why two augurs could never look at each other without laughing; it was because they had both an equal interest in giving importance to the deceit they perpetrated, and from which they derived such immense profits. But what I could not, and probably never shall, understand, was the reason for which the Fathers, who were not so simple or so ignorant as our Evangelists, did not feel able to deny the divinity of oracles, and, in order to get out of the difficulty, ascribed them to the devil. They never would have entertained such a strange idea if they had been acquainted with cabalistic science. My three worthy friends were like the holy Fathers; they had intelligence and wit, but they were superst.i.tious, and no philosophers. But, although believing fully in my oracles, they were too kind-hearted to think them the work of the devil, and it suited their natural goodness better to believe my answers inspired by some heavenly spirit. They were not only good Christians and faithful to the Church, but even real devotees and full of scruples. They were not married, and, after having renounced all commerce with women, they had become the enemies of the female s.e.x; perhaps a strong proof of the weakness of their minds. They imagined that chast.i.ty was the condition 'sine qua non' exacted by the spirits from those who wished to have intimate communication or intercourse with them: they fancied that spirits excluded women, and 'vice versa'.

With all these oddities, the three friends were truly intelligent and even witty, and, at the beginning of my acquaintance with them, I could not reconcile these antagonistic points. But a prejudiced mind cannot reason well, and the faculty of reasoning is the most important of all.

I often laughed when I heard them talk on religious matters; they would ridicule those whose intellectual faculties were so limited that they could not understand the mysteries of religion. The incarnation of the Word, they would say, was a trifle for G.o.d, and therefore easy to understand, and the resurrection was so comprehensible that it did not appear to them wonderful, because, as G.o.d cannot die, Jesus Christ was naturally certain to rise again. As for the Eucharist, transubstantiation, the real presence, it was all no mystery to them, but palpable evidence, and yet they were not Jesuits. They were in the habit of going to confession every week, without feeling the slightest trouble about their confessors, whose ignorance they kindly regretted.

They thought themselves bound to confess only what was a sin in their own opinion, and in that, at least, they reasoned with good sense.

With those three extraordinary characters, worthy of esteem and respect for their moral qualities, their honesty, their reputation, and their age, as well as for their n.o.ble birth, I spent my days in a very pleasant manner: although, in their thirst for knowledge, they often kept me hard at work for ten hours running, all four of us being locked up together in a room, and unapproachable to everybody, even to friends or relatives.

I completed the conquest of their friendship by relating to them the whole of my life, only with some proper reserve, so as not to lead them into any capital sins. I confess candidly that I deceived them, as the Papa Deldimopulo used to deceive the Greeks who applied to him for the oracles of the Virgin. I certainly did not act towards them with a true sense of honesty, but if the reader to whom I confess myself is acquainted with the world and with the spirit of society, I entreat him to think before judging me, and perhaps I may meet with some indulgence at his hands.

I might be told that if I had wished to follow the rules of pure morality I ought either to have declined intimate intercourse with them or to have undeceived them. I cannot deny these premises, but I will answer that I was only twenty years of age, I was intelligent, talented, and had just been a poor fiddler. I should have lost my time in trying to cure them of their weakness; I should not have succeeded, for they would have laughed in my face, deplored my ignorance, and the result of it all would have been my dismissal. Besides, I had no mission, no right, to const.i.tute myself an apostle, and if I had heroically resolved on leaving them as soon as I knew them to be foolish visionaries, I should have shewn myself a misanthrope, the enemy of those worthy men for whom I could procure innocent pleasures, and my own enemy at the same time; because, as a young man, I liked to live well, to enjoy all the pleasures natural to youth and to a good const.i.tution.

By acting in that manner I should have failed in common politeness, I should perhaps have caused or allowed M. de Bragadin's death, and I should have exposed those three honest men to becoming the victims of the first bold cheat who, ministering to their monomania, might have won their favour, and would have ruined them by inducing them to undertake the chemical operations of the Great Work. There is also another consideration, dear reader, and as I love you I will tell you what it is. An invincible self-love would have prevented me from declaring myself unworthy of their friendship either by my ignorance or by my pride; and I should have been guilty of great rudeness if I had ceased to visit them.

I took, at least it seems to me so, the best, the most natural, and the n.o.blest decision, if we consider the disposition of their mind, when I decided upon the plan of conduct which insured me the necessaries of life and of those necessaries who could be a better judge than your very humble servant?

Through the friendship of those three men, I was certain of obtaining consideration and influence in my own country. Besides, I found it very flattering to my vanity to become the subject of the speculative chattering of empty fools who, having nothing else to do, are always trying to find out the cause of every moral phenomenon they meet with, which their narrow intellect cannot understand.

People racked their brain in Venice to find out how my intimacy with three men of that high character could possibly exist; they were wrapped up in heavenly aspirations, I was a world's devotee; they were very strict in their morals, I was thirsty of all pleasures! At the beginning of summer, M. de Bragadin was once, more able to take his seat in the senate, and, the day before he went out for the first time, he spoke to me thus:

"Whoever you may be, I am indebted to you for my life. Your first protectors wanted to make you a priest, a doctor, an advocate, a soldier, and ended by making a fiddler of you; those persons did not know you. G.o.d had evidently instructed your guardian angel to bring you to me. I know you and appreciate you. If you will be my son, you have only to acknowledge me for your father, and, for the future, until my death, I will treat you as my own child. Your apartment is ready, you may send your clothes: you shall have a servant, a gondola at your orders, my own table, and ten sequins a month. It is the sum I used to receive from my father when I was your age. You need not think of the future; think only of enjoying yourself, and take me as your adviser in everything that may happen to you, in everything you may wish to undertake, and you may be certain of always finding me your friend."

I threw myself at his feet to a.s.sure him of my grat.i.tude, and embraced him calling him my father. He folded me in his arms, called me his dear son; I promised to love and to obey him; his two friends, who lived in the same palace, embraced me affectionately, and we swore eternal fraternity.

Such is the history of my metamorphosis, and of the lucky stroke which, taking me from the vile profession of a fiddler, raised me to the rank of a grandee.

CHAPTER XVIII

I lead a dissolute life--Zawoiski--Rinaldi--L'Abbadie--the young countess--the Capuchin friar Z. Steffani--Ancilla--La Ramor--I take a gondola at St. Job to go to Mestra.

Fortune, which had taken pleasure in giving me a specimen of its despotic caprice, and had insured my happiness through means which sages would disavow, had not the power to make me adopt a system of moderation and prudence which alone could establish my future welfare on a firm basis.

My ardent nature, my irresistible love of pleasure, my unconquerable independence, would not allow me to submit to the reserve which my new position in life demanded from me. I began to lead a life of complete freedom, caring for nothing but what ministered to my tastes, and I thought that, as long as I respected the laws, I could trample all prejudices under my feet. I fancied that I could live free and independent in a country ruled entirely by an aristocratic government, but this was not the case, and would not have been so even if fortune had raised me to a seat in that same government, for the Republic of Venice, considering that its primary duty is to preserve its own integrity, finds itself the slave of its own policy, and is bound to sacrifice everything to self-preservation, before which the laws themselves cease to be inviolable.

But let us abandon the discussion of a principle now too trite, for humankind, at least in Europe, is satisfied that unlimited liberty is nowhere consistent with a properly-regulated state of society. I have touched lightly on the matter, only to give to my readers some idea of my conduct in my own country, where I began to tread a path which was to lead me to a state prison as inscrutable as it was unconst.i.tutional.

With enough money, endowed by nature with a pleasing and commanding physical appearance, a confirmed gambler, a true spendthrift, a great talker, very far from modest, intrepid, always running after pretty women, supplanting my rivals, and acknowledging no good company but that which ministered to my enjoyment, I was certain to be disliked; but, ever ready to expose myself to any danger, and to take the responsibility of all my actions, I thought I had a right to do anything I pleased, for I always broke down abruptly every obstacle I found in my way.

Such conduct could not but be disagreeable to the three worthy men whose oracle I had become, but they did not like to complain. The excellent M.

de Bragadin would only tell me that I was giving him a repet.i.tion of the foolish life he had himself led at my age, but that I must prepare to pay the penalty of my follies, and to feel the punishment when I should reach his time of life. Without wanting in the respect I owed him, I would turn his terrible forebodings into jest, and continue my course of extravagance. However, I must mention here the first proof he gave me of his true wisdom.

At the house of Madame Avogadro, a woman full of wit in spite of her sixty years, I had made the acquaintance of a young Polish n.o.bleman called Zawoiski. He was expecting money from Poland, but in the mean time the Venetian ladies did not let him want for any, being all very much in love with his handsome face and his Polish manners. We soon became good friends, my purse was his, but, twenty years later, he a.s.sisted me to a far greater extent in Munich. Zawoiski was honest, he had only a small dose of intelligence, but it was enough for his happiness. He died in Trieste five or six years ago, the amba.s.sador of the Elector of Treves. I will speak of him in another part of these Memoirs.

This amiable young man, who was a favourite with everybody and was thought a free-thinker because he frequented the society of Angelo Querini and Lunardo Venier, presented me one day, as we were out walking, to an unknown countess who took my fancy very strongly. We called on her in the evening, and, after introducing me to her husband, Count Rinaldi, she invited us to remain and have supper.

The count made a faro bank in the course of the evening, I punted with his wife as a partner, and won some fifty ducats.

Very much pleased with my new acquaintance, I called alone on the countess the next morning. The count, apologizing for his wife who was not up yet, took me to her room. She received me with graceful ease, and, her husband having left us alone, she had the art to let me hope for every favour, yet without committing herself; when I took leave of her, she invited me to supper for the evening. After supper I played, still in partnership with her, won again, and went away very much in love. I did not fail to pay her another visit the next morning, but when I presented myself at the house I was told that she had gone out.

I called again in the evening, and, after she had excused herself for not having been at home in the morning, the faro bank began, and I lost all my money, still having the countess for my partner. After supper, and when the other guests had retired, I remained with Zawoiski, Count Rinaldi having offered to give us our revenge. As I had no more money, I played upon trust, and the count threw down the cards after I had lost five hundred sequins. I went away in great sorrow. I was bound in honour to pay the next morning, and I did not possess a groat. Love increased my despair, for I saw myself on the point of losing the esteem of a woman by whom I was smitten, and the anxiety I felt did not escape M. de Bragadin when we met in the morning. He kindly encouraged me to confess my troubles to him. I was conscious that it was my only chance, and candidly related the whole affair, and I ended by saying that I should not survive my disgrace. He consoled me by promising that my debt would be cancelled in the course of the day, if I would swear never to play again upon trust. I took an oath to that effect, and kissing his hand, I went out for a walk, relieved from a great load. I had no doubt that my excellent father would give me five hundred sequins during the day, and I enjoyed my antic.i.p.ation the honour I would derive, in the opinion of the lovely countess, by my exact.i.tude and prompt discharge of my debt.

I felt that it gave new strength to my hopes, and that feeling prevented me from regretting my heavy loss, but grateful for the great generosity of my benefactor I was fully determined on keeping my promise.

I dined with the three friends, and the matter was not even alluded to; but, as we were rising from the table, a servant brought M. de Bragadin a letter and a parcel.

He read the letter, asked me to follow him into his study, and the moment we were alone, he said;

"Here is a parcel for you."

I opened it, and found some forty sequins. Seeing my surprise, M. de Bragadin laughed merrily and handed me the letter, the contents of which ran thus:

"M. de Casanova may be sure that our playing last night was only a joke: he owes me nothing. My wife begs to send him half of the gold which he has lost in cash. "COUNT RINALDI."

I looked at M. de Bragadin, perfectly amazed, and he burst out laughing.

I guessed the truth, thanked him, and embracing him tenderly I promised to be wiser for the future. The mist I had before my eyes was dispelled, I felt that my love was defunct, and I remained rather ashamed, when I realized that I had been the dupe of the wife as well as of the husband.

"This evening," said my clever physician, "you can have a gay supper with the charming countess."

"This evening, my dear, respected benefactor, I will have supper with you. You have given me a masterly lesson."

"The next time you lose money upon trust, you had better not pay it."

"But I should be dishonoured."