History | Venice: I am not making this up

let’s lighten up

July 8, 2024 11 Comments

So I now walk away from the curious fresco crowned by the streetlight, and focus my attention on the streetlights themselves. We take them for granted, but lighting up Venice was an endeavor that went on for centuries and involved no granting at all.

This is the Ponte dei Ferali, looking east toward the church of San Zulian.

Ponte dei Ferali, looking west toward Calle Fiubera. As far back as the 1200’s the *feraleri*, or makers of streetlights, had set up their shops on nearby streets, as well as on the bridge itself (hence the name).

This is a *feral*; you’ve seen them all over the city in various sizes and shapes. They brought Venice to blazing life (eventually). Oil was the best they could do until 1843, after which gas was the combustible. Between 1915 and 1918 Venice returned to primeval darkness, hiding from Austrian bombardment, although the bombs still fell. There are numerous plaques around the city commemorating the destruction caused by what reached a total of 1,029 bombs. (In a single night — February 26-27, 1918 — 300 bombs, explosive and incendiary, were launched on the city.) Light returned with peace, but in 1927 gas gave way to electricity.

Even though streetlighting in many places has now reached intense levels, there are still stretches of street here and there that reveal what darkness used to mean. I’m not referring to the medieval days with their timid little lamps at streetcorners; even as recently as the late Nineties the only light in the darkness of our stretch of fondamenta between Santa Margherita and Santa Marta was the glow from a single shop window. I called it the “lighthouse of the neighborhood.” When the street lights were finally installed, the glare was so extreme that I felt like we were walking home across a football field on game night.

Via Garibaldi gleams in the distance, but in this tiny calle you’re on your own.

For centuries the streets had been illuminated to a feeble degree only by the faint flickering from the little lamps (cesendelli) at shrines on various street corners. “Be home by dark” really meant something because by 1128, due to the inordinate number of corpses found lying around the streets in the morning, the government began to take seriously the need to create real illumination.

Enter the ferali, or also farai, of various sizes, providing a great new line of work for their makers, the feraleri (not to mention the oil merchants). The parish priest was responsible for maintaining them, but the expense was covered by the government. By 1214 there were enough feraleri to merit their own scuola, or guild, and their devotional altar was in the nearby church of San Zulian. Fun fact: There is an osteria in Dorsoduro named Ai Do Farai, Venetian for “at the two streetlamps.”

But there were still plenty of dark streets to navigate on your way home from the theatre, or to secretly visit your lady- or boyfriend, or whatever you were up to after sundown. In 1450 the Venetian government had become so exasperated by the nocturnal carnage that it passed a law requiring people to carry a light– candles, lanterns, torches — when they were out at night. (Yes: We order you to protect your life! See: Seatbelts.) Not only was this a good idea in itself, but it was equally good as a job.

Enter the codega (CODE-eh-ga). He was a very poor hired man who waited with a lantern outside theatres, gambling houses, or other festive places, or was available on call, to light your way to wherever you were going next. Sometimes the lantern was suspended from a long pole.

The codega’s candle was better than nothing, but those who carried oil lanterns undoubtedly shed more light. The oil was usually rendered pig fat (Venice is so romantic); it’s generally accepted that the word itself derived from *cotica*, or pork rind.

Once your eyes adjust to the ambient light, these lamps seem adequate. Not Fifth Avenue, true, but better than a candle.

Your mind adjusts this scene to say the street is lit. You instinctively ignore the dark intervals because you’re on the way to the next little luminescent island.

Now just imagine the scene without the streetlights. And speaking of wartime blackouts, the same curfew applied during the Second World War. Anyone born in the late Thirties only knew the city as dark at night. Lino remembers when the lights were turned on after peace was declared. It was the first time in his life he’d ever seen the streets lit up, and what he remembers wasn’t so much the brightness itself as everyone in the neighborhood waiting outside together for the lights to come on, and how they clapped and rejoiced when it did.

In 1719 a nobleman named Stefano Lippomano is regarded as being the bright spark who convinced the shopkeepers around San Marco to put an oil lamp near their shops between the Mercerie and the Rialto. Did they need much convincing? (“You’ll make more money this way…”.) This worthy idea spread through the city to the joy of everyone except — naturally — the codeghe.

In 1726 a proclamation bearing the seal of the Signori di notte al criminal (the police magistrates) denounced the habit that the humble lantern-carriers had developed of smashing the streetlamps and carrying away their wrought-iron supports. It would be no comfort at all to the embattled men to know that one of the most prestigous international awards for innovation in lighting today is called the Codega Award.

Fun fact: Between San Marco and Rialto is the Hotel Al Codega. Presumably well-lit.

The codega walking you home. This illustration is one of a famous series of illustrations by Gaetano Zompini, who between 1746 and 1754 created a collection of scenes of everyday jobs practiced in the streets of Venice. The new idea of attaching his lantern to a wall and sending HIM home was one of those many human blows that mark the march of progress.

But smashing the lamps was futile — streetlights were the future. Crime was down at last, and between 1721 and 1732 the Signori di notte al criminal created a system of 834 public streetlights — not a lot, but it was a start — paid for by voluntary contributions. There were private lights on palace balconies, but the public lamps were lit by a public lamplighter, paid for by the magistrate.

The old lamplighter. He appears to be carrying lighted oil up the ladder. Seems risky in lots of ways but a better alternative (easier? cheaper?) hadn’t presented itself.

Everything settled now? Not even close. The problems in organizing and maintaining this municipal necessity were endless. By 1740 there were 1,046 public streetlights, but those voluntary contributions weren’t nearly enough to cover expenses and so a tax was levied on every “head of family.” The astonishing inequality of this tax burden (indigent widows paid the same as patrician clans) led to its abolition in 1756.

Flaws and defects in this worthy undertaking abounded. Service was terrible. The lamplighters didn’t always light (or keep alight) the lamps; the oil destined for burning turned out to be of an even lower quality than agreed (and paid for), and also was somehow inexplicably often in short supply, except for that time when the inspector general made a surprise visit to the warehouse and discovered 40,000 more liters of oil than were listed on the register; the lamps themselves weren’t especially sturdy, being made of sheet metal, often tin; the feraleri were not always of a consistently high level of skill or reliability (not charlatans, exactly….); and the fragility of a flame floating in oil facing wind and storms was all too evident. The brightness of everybody’s hopes was faint in comparison to the reality of, well, reality. The Serenissima kept trying to improve the situation by giving out new contracts to suppliers and artisans but graft and corruption reigned. The courts were full of complaints and denunciations, and those were only the most serious cases. But there was no going back.

This is dawn in the winter. Every little bit helps.

Despite all these problems, Venice at night had become something phenomenal. Carlo Goldoni, returning to Venice in 1733 after some time away, was astounded by what he found.

“Independent of the street illumination, there is that of the shops that stay open in all weathers until 10:00 at night and a great part of them don’t close until midnight, and plenty of others don’t close at all.” I pause to let that sink in.

He goes on: “In Venice you find at midnight, just as at midday, food being sold in the open, all the osterie are open, and beautiful dinners prepared in dozens of hotels and neighborhoods; because it isn’t so common in Venice that the diners are of high society dinners, but rather the really cheap little places (ritrovi di lira e soldo) are where you find the groups of the greatest liveliness and liberty.” In other words, the regular folks out there living it all the way up.

He concludes: “In summertime the Piazza San Marco and surrounding areas are busier at night than during the day, with men and women of every sort.”

Goldoni might have been talking about something like this.

By 1775 there were 1,778 public streetlights. Still not enough. On September 7, 1796 the magistrates proposed installing at least “one lamp every hundred paces.” So 1,145 additional lamps were set up, and duly noted in the register (catastico) that hadn’t been updated since 1740.

I’m sure this improvement got compliments from the French when Napoleon arrived less than a year later, and thereafter from the Austrians who moved in. There were more than 2030 lamps around the city by then. For any trivia maniacs, at the beginning of the 1800’s there were 12 on the Giudecca, 27 in the Ghetto, 76 in the Piazza San Marco, and 1915 scattered elsewhere around the city. The Austrian occupiers’ shiny new department responsible for “police, streets, canals and illumination of the city” found itself stuck with the same problems that had bedeviled the late great Republic for centuries. Because, you know, people.

Lights by day mostly blend into the scenery.

Though lights by day do have their own fascination, when the non-artificial light is right.

Light at early twilight is lovely, though 500 years ago most people might not have begun to light the lamps just yet.

This streetlight is now as common as its more poetic predecessors.

Many streetlamps have been placed on pedestals. Highly convenient for dogs, obviously, but the real motive was almost certainly to protect them from corrosion, to which many have fallen victim. Acqua alta has damaged not only marble, but iron.

The lights in Venice, in the houses as well as on the streets, ran on gas produced by burning coal — coke, to be precise. Italy is full of decommissioned “gasometers” like the two left abandoned near San Francesco de la Vigna. (There was also one at Santa Marta, across the canal from where the prison currently sits.) Providing this crucial industrial service right next to a 16th-century church designed by Jacopo Sansovino and Andrea Palladio, and its adjacent Franciscan monastery, seems pretty crazy, but the land was there and space in Venice is valued far above rubies.

In 1969 came the switch from coal gas to methane, and the future of these relics of industrial archaeology has become as Byzantine as everything else here. The neighbors want a sports center for the kids (three high schools within a very tight radius); a German company proposed converting them to luxury hotels but got tired of waiting for the bureaucracy to conclude its Byzantine operations, and now luxury apartments have been mooted. As long as it’s luxury, that’s all that matters. After all, somebody is going to have to pay the cost of cleaning up the century of environmental horror in the soil.

A century ago, more or less, six of these “gasometers” were set up in farthest Castello near San Francesco de la Vigna, where practicality ruled over pesky artistic concerns. The two survivors here date from 1882 and 1926. Controversy continues to swirl around the fate of these structures but I mention them only because of their once-vital role in providing electric current to the city by producing gas from burning coal.

To recapitulate: Lighting Venice evolved over the generations from pig fat to methane. The world is amazed by building a city on water, but I have to confess that illuminating it was not much less impressive. If you were to want to read more — much more, and better — I recommend the lavishly illustrated “The Lights of Venice,” an extraordinary book published online in 2022 by the Fondazione Neri. I’d gladly have read it all myself, but I still haven’t finished War and Peace. But at least “Lights” has a happy ending.

History

remembering Giuseppe Jona

January 27, 2024 26 Comments

January 27 is International Holocaust Remembrance Day. Unfortunately today is also the beginning of Carnival, which makes anybody who cares even a little bit about one or the other — or worse, both — feel a tad awkward.

But I’m proceeding with Remembrance Day because it is an especially appropriate moment to remember doctor and professor Giuseppe Jona, once known as the “doctor of the poor” for his charitable care of indigent Venetians of every, or no, creed.

He didn’t limit his attention only to sickbeds. Among many other things, he was also the president of the Jewish community, and on September 15, 1943 he cared for his endangered people by making the ultimate sacrifice. In a sense he was killed by the Nazi occupiers of Venice, but he got one step ahead of them.

Typical “stumbling stone” that commemorates victims of Nazi extermination. This is placed in front of Giuseppe Jona’s home in the Ghetto. It says: “Here lived Giuseppe Jona born 1866 He sought refuge in death September 17 1943.”

No need for me to be melodramatic. The facts are enough to delineate a person whom it’s unlikely anyone reading this could imagine emulating, but who must never be forgotten.

Giuseppe Jona (pronounced YOH-na) was born in Venice in 1866, the fourth of five children of a middle-class Jewish family, his father a doctor. He graduated from the University of Padova in Medicine, and served as professor of Anatomy at Padova as well as working at Venice’s hospital. Over the course of 40 years he became head of the department of Pathology (1905 – 1912), and Medicine (1912-1936).

Unmarried, he “lived for his brothers and nieces/nephews,” says one article about him, “for his students and colleagues, for social projects and scientific research.” Above all, he was dedicated to developing young doctors at the hospital’s “Practical School of Medicine and Surgery,” founded in 1863 to enable department heads to prepare young doctors by taking them on rounds in the wards. He also introduced a methodic approach to performing autopsies, and served as an auxiliary doctor in military hospitals during World War I.

This completely new pavilion was dedicated to Giuseppe Jona in 2015. It contains state-of-the-art facilities for pulmonology, gynecology, geriatric care, obstetrics, pediatrics, and I may have overlooked something else. There is a helipad on the roof.

His world stretched far beyond medicine, though. He became a member of the Istituto Veneto di Scienze Lettere ed Arti, and was president of the Ateneo Veneto (the supreme intellectual group in Venice, I’m going to say) from 1921 to 1924. He founded a circulating library. He founded a museum of anatomy at the city hospital. I’m leaving out enormous masses of information but the point is that he was known and esteemed by Venetians in many different fields and levels.

Now we get to the heart of the man. Along with his sister, he always sought out the neediest patients in several hospitals, convinced that it was a human obligation to try to mitigate social inequality regardless of religion or belief. He then opened a medical studio where he treated the poorest patients free of charge. He came to be commonly referred to as “the doctor of the poor.”

A plaque in the entryway to the hospital. “From 1832 until the First World War, in the area visible here in front of the San Giorgio courtyard, was the ward separated to accommodate the patients of the Jewish religion.”

He resigned his position at the hospital in 1936, probably intuiting that what became the “racial laws” in 1938 were already on the horizon, edicts that would have required his expulsion from the hospital, followed by expulsion from the scientific and cultural institutions to which he belonged. In 1940, along with every other Jewish physician, his name was removed from the official register of doctors, thus being forbidden to care for any patients whatever. (He continued to visit them at night, wrapped in a vast cloak and hat.)

At that moment, the rabbi and council of the Jewish congregation, perfectly aware that Jona had never attended the synagogue and wasn’t known even to be a believer, elected him as president of the Jewish community. With his sensitivity to ethics and as a sign of respect to his parents, he accepted.

Of course matters became steadily worse. Friends and colleagues urged him to leave Venice and flee to hiding in the countryside; he refused.

This entrance hallway to the main hospital bears an important marker.

The laurel wreath laid by the city, and the single rose beloved by Venice, stand by one of the numerous “stumbling stones” in Venice that mark victims of the Holocaust.

It says: “In 1944 15 Jewish patients were deported from this hospital, assassinated in the Nazi camps.”

It says: “Placing of the stumbling stone in memory of the deportation of the Jews present in the Civil Hospital of Venice to the Nazi extermination camps. Jewish patients gathered in the detention room and deported on October 11 1944 by the infamous Captain Franz Paul Stangl.” The names follow. Then: “On October 26 1944 were also deported by Captain Stangl Margherita Gruenwald the widow Levi, and Regina Brandes in Toso, the only person who was miraculously able to save herself and return to her Venice in September 1945.” (Detail: The term “in Toso” indicates that her husband’s last name was Toso, but that he was still alive. Otherwise it would have been written ved. Toso, or widow — *vedova* — of Toso. This is the very useful custom still followed on death announcements.)

In the autumn of 1943 the Nazi occupiers, under orders from Captain Franz Stangl (already commandant of the Treblinka extermination camp), ordered Jona to submit the names and addresses of the 1,350 Jews in Venice. Their fate was essentially sealed.

Giuseppe Jona had already written his will, in his tiny, precise handwriting, leaving his 1,684 books to the city hospital, and his money and belongings to an extraordinary assortment of groups and organizations serving the poor and needy. He also made a bequest to the family’s elderly servants, who could never have found other income.

It was the night of September 15, 1943. Certain that he would not be able to withstand the torture that would follow his refusal to provide the list, he destroyed every document that could identify members of the community. And then he gave himself a fatal overdose of morphine. His body was found on the 16th, and the death registered on September 17. The entire city was in an uproar; the startled Germans forbade a funeral cortege and basically waited for it all to blow over.

And the 1,350 Jews on the list? In some manner he had enabled 1,100 of them to escape.

This memorial is on the wall by the Jona pavilion front door. The laurel wreath was placed by the city for Remembrance Day. The inscription (translated by me): “The illustrious anatomist and clinician honored the hospital for 40 years with the profundity of the teaching and the fecundity of his works in times torn by violence and extremism affirmed with the supreme sacrifice of himself the insuppressible rights of human conscience. Devoted students, colleagues and faithful friends desire that from the image of the civil master the hospital doctors draw the inspiration for their efforts in this new dwelling of suffering and of fraternal succor.”

History

seeking Sant’ Elena

March 17, 2022 7 Comments

Jacopo Dei’ Barbari published this phenomenal map in 1500 after three years of hard labor. It remains the gold standard for maps of 16th-century Venice; he has managed to include every single building and canal then in existence. The only drawback is the lack of extensive labels, That, and the reluctance, for whatever reason, to include the entire island of Sant’ Elena.

Reader Christopher has written the following Comment: I am perplexed and maybe you can help me. The Chiesa di Sant’Elena was built in as early as 1060 by some accounts. Saint Helen was brought to the lagoon and interred in her eponymous church in 1211. It’s curious that the church is not shown on the earlier maps. Any idea why this might be? ….

If I understand your question to be why isn’t the church dedicated to Sant’ Elena shown on maps prior to the arrival of her remains, I can only reply that I think there could be several reasons.

One reason is that there aren’t many maps of Venice prior to 1211, and those that do exist are not very detailed. Even 17th-century maps don’t show everything. Also, Venice has plenty of churches named for saints whose remains are not in residence. There’s no reason why a mapmaker with limited space would choose to show a church if it didn’t contain its tutelary saint. Which raises the interesting question, which I had never considered till now, as to who decides what to include in a map and what to leave out.

As to the dates you mention, “…the first chapel dedicated to St. Helen was built in 1028 and entrusted to the Augustinian order, which constructed also a convent. In 1211 the Augustinian monk Aicardo brought to Venice from Constantinople the presumed body of the empress. Following which the Augustinians enclosed the chapel within a larger church.” More confusion arises from the statement that there was a “hospital” dedicated to her, built in 1175 — 36 years before the saint arrived — maintained by the Augustinian order, for the care of the poor.

In the 15th century the convent and the church passed to the Benedictine monks, who rebuilt it in 1439. A century later, in 1515, the church was consecrated by the bishop of Aleppo and became an important religious center, with vast property and notable works of art. So evidently three centuries, all told, had to pass before her church (or let’s just say “she”) became sufficiently important to warrant identified inclusion on a map.

These sources don’t identify where the church was located, but I’m going to suppose it was on the island of Sant’ Elena.

Some maps, from the 1400’s onward, show at least part of an island floating off the eastern shore of Castello, just below Olivolo, where the church of San Pietro di Castello stands. So something was there, even if it isn’t identified. Yet if her eponymous original church was there, it does seem strange that so many cartographers didn’t show it, or if they did, why they didn’t always label it.

Benedetto Bordone made this map in 1539. Granted, Dei’ Barbari had carried off the palm in Venetian map-making. You have to admire anybody who’d try to come onstage after him. My point is that this map was less detailed than its predecessor, which kind of goes against the notion of map evolution, However, he gets points for clearly outlining the island of S. Helena, something Dei’ Barbari hadn’t done.

I think it’s evident that no map except Dei’ Barbari’s (1500) could claim to show everything. A good number of maps show only a smattering of churches, even though we know that there were many more. But he gives a only glimpse of the island, going so far as to cover half of it with a cloud-bedecked cherub. And yet the island, not to mention the mother of the Emperor Constantine, were hardly a secret.

If I ever find out why she was snubbed so often, I’ll let you know.

Dei’ Barbari modestly covered what was probably the island of Sant’ Elena with a cherub-bearing cloud. Why would he do that? I wish I could tell you.

In 1559, this map shows not only one, but two islands below Olivolo. Map-makers clearly have plenty of leeway in deciding what goes in and what stays out.

Dutch cartographer Joan Blaeu prepared this map in 1624. There is the island in the lower right corner, with a church and convent and vegetable patches, unlabeled and unsung just like so many other religious sites in the lagoon. Even San Giorgio Maggiore is without a name.

History, Nature

muddy waters

March 10, 2022 12 Comments

All that mud has to go somewhere. We certainly don’t want it here.

After my post on dredging (which was far too long ago, I apologize), I’m attempting a return with some answers to the question several readers put to me: What happens to the mud that is dredged from the canals?

Bear in mind that Venice has dredged its canals many times over the centuries and deposited the mud somewhere it could be useful. For example, the island of Sacca Sessola was created from 1860-1870 with the mud dredged from the area of Santa Marta during the deepening of the canals of the maritime zone. And it is far from being the only one.

Sacca Sessola (so named because it was shaped in a way that reminded somebody of the common boat-bailing scoop) first served as a fuel depository facility, then converted in 1914 to house a large hospital dedicated to curing respiratory diseases, particularly tuberculosis. In 2015 the J.W. Marriott company turned the decrepit remains of the abandoned hospital into a five-star luxury hotel/resort, and renamed the island in its publicity as Isola delle Rose (Island of the Roses). Venetians continue to call it Sacca Sessola.

Sacca Sessola is easy to identify from afar by its water tower. Like all the hospital islands, it was largely self-sufficient. Apart from the water, it had a stable full of cows, a bakery, laundry, and a lovely church. From the pictures on their website, it appears that the church is now a cocktail bar, or at least a venue for some elegant social event. (Photo: Riccardo Roiter Rigoni)

Small digression: “Sacca” (saca in Venetian) is often used to identify such places, but don’t confuse it with sacco, which means “bag.” A sacca is defined as “an inlet or cove of the sea, lake, river, or more precisely the bottom of an inlet or gulf. In geography, the accumulation of brackish water, very shallow, that is formed in sandy areas that separate the branches of a delta, from the resurgence of seawater from the subsoil.” End of digression.

Ludovico Ughi’s map (1729) showed that Venice had plenty of empty spaces where land was later to be applied. Counterclockwise from top left we see the Sacca di Santa Chiara (just to illustrate what was meant by “sacca”), and the island of Santa Chiara. Then there is the expansion of the Santa Marta area where the red-circled area of water shown here was filled in for a military parade ground in 1838 by the Austrians, shown below. At the far right, water ripples where the island of Sant’ Elena now stands.

Santa Marta 1838. The Austrians need a military parade ground, or Campo di Marte, so let’s wedge one in here.

In 1869 the train station is visible in all its glory; notice that the island of Santa Chiara is still hanging on right next door.

Big doings in 1888. Dredgings are dumped to form the new “Stazione Marittima,” or maritime terminal, clearly visible in the upper left corner and thereby (obliterating? incorporating?) the island of Santa Chiara. In the same year, the Giudecca has been elongated by the addition of Sacca Fisola and Sacca San Biagio. Even though the Austrians departed in 1866, the Campo di Marte on this German map is still labeled “Exerzierzplatz” (exercise place).

In 1913 the area at Santa Marta is now labeled “Ex Campo di Marte” and the lower half of the land is occupied by warehouses. The black lines stretching along the bridge and down to the Stazione Marittima and the waterfront on the Canale di Fusina were railway tracks bringing freight trains directly to the ships. At the easternmost edge of the city we now see “Isola di Sant’ Elena,” developed in the 1920’s on land that had been built there as another military parade ground. At least they found a useful second life after the Austrians left.

The Stazione Marittima was enlarged in 1958 by an extension cleverly named Tronchetto. It does sort of look like an elephant’s trunk. Less fancifully, it is also known as “Isola Nuova” (new island).

Murano, a natural grouping of lagoon islands, has been amplified with dredgings over the years; if you look at Google Maps (satellite view) you can easily locate Sacca Serenella, a sort of industrial zone to which no tourist would be lured. Murano has also grown on its northern perimeter by the addition of yet another island, mostly barren at the moment, where the Centro Sportivo San Mattia is located.

Murano. Sacca Serenella is the lower island, and the upper barren land has only partially been reclaimed by a sports facility that includes state-of-the-art bocce courts.

The cemetery island of San Michele has undergone quite an expansion over the past few years, thanks to dredgings from the city and environs. Puts a perfect, if slightly queasy, spin on the old “dust to dust” trope. I wonder if you could specify in your will that you want to be buried in the mud dug up from the canal nearest to your home.

The current island was originally two — San Michele and San Cristoforo. Napoleon decreed the establishment of a municipal cemetery. as opposed to the local graveyards near parish churches. More space is constantly needed, so keep those dredgings coming.

Two steps, so to speak, from San Michele is a reconstructed barena, painstakingly built up to replace one that the motondoso had completely eroded. Considering how many motorboats roar past every day, and even more in the summer, I’m not betting that it will not eventually meet the same fate. To the right is the larger barena created just a few years ago more or less at the same time as the Vento di Venezia marina. It used to be a lovely stretch of water to row across on the way to the Vignole, but Lord knows we need more barene.

When there is a large quantity of mud to be deposited, it is sprayed from enormous barges through high-powered tubes, specifically to form new barene (marshy islands). This process was quite a spectacle for a while during the construction of the “Vento di Venezia” marina at the island of the Certosa.

Looking across the recreated barena from the moorings at the Vento di Venezia.

Not visible here are the barely submerged bags of stones that defend the fragile muddy islets from the lashing of the motorboat waves.

The barrier is easier to see in this view. Lino went exploring among the saltwort (Salicornia europaea). We often see birds here, sometimes nesting — egret, beccaccia di mare (Haematopus olstralegus), cavaliere d’Italia (Himantopus himantopus). The random seagull.

Unhappily, sometimes the mud is poison. I’m not picking on Murano, but canals near the glass furnaces are known to contain arsenic and a few other chemicals not conducive to health. The sediments along the lagoon edge by the Industrial Zone are loaded with heavy metals — pick your favorite, it will be there. Sometimes illegal clammers go there at night, sell the clams, they’re sold to restaurants, etc. You can imagine.

Because the provenance of the mud matters, there is a system by which it is analyzed and classified and, if necessary, treated to render it harmless. This is more than usually important if it’s being sold to farmers to enrich their fields. I haven’t researched the system(s), so please don’t ask me. The point is that they exist.

The mud of Venice. You probably wouldn’t call it poetic, but it’s just as important as the water.

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