The Memoirs of Jacques Casanova de Seingalt, 1725-1798. Complete. Giacomo Casanova
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 assured 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 shewing 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 superstitious, 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 sex; perhaps a strong proof of the weakness of their minds. They imagined that chastity 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 God, and therefore easy to understand, and the resurrection was so comprehensible that it did not appear to them wonderful, because, as God 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 noble 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 constitute 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 constitution.
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 noblest 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. God 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 assure him of my gratitude, 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