Read Venice for Free Online Page A

the danger of flooding.
    There are several inundations in every century, therefore, but in recent years they have been increasing in size and frequency. In the 1920s there were 385; in the 1990s there were 2,464. In November 1966, the flood reached a height of six feet four and a half inches (1.94 m). The
scirocco
blew for two days, keeping the murky and polluted water locked within the lagoon. At the time some believed that it would mean the death of Venice.
    When the rain came, it was collected within the stone gutters of the churches and houses; it ran through the pipes and then through conduits until it reached the underground cisterns beneath every
campo
. There the water filtered through a body of sand before penetrating the well shaft. It was fresh and pure. The wells, or
pozzi
, were ubiquitous. At the middle of the nineteenth century there were still 6,782 remaining in the city, Byzantine or Gothic in construction. An immense well was sunk in the fifteenth century, in the middle of Saint Mark’s Square. Two great public cisterns were built in the courtyard of the ducal palace, from where the water-carriers or
bigolanti
would carry their precious commodity. They were the peasant women of the Friuli, who wore bright skirts, white stockings and hats of straw or felt; they wandered barefoot through Venice, with their copper buckets, calling out
“acqua—acqua fresca.”
It was a mournful, as well as a melodious, cry.
    For a city built upon water, water itself was sacred. It is what in the gospel of John is called “living water.” The well-heads themselves were highly decorated as a symbol of their significant content. They were embellished by fragments of altars, pieces of religious statuary, and the stones of ancient temples, as a token of their spiritual presence. There were accounts of miracles being performed by or beside the wells. In the plague of 1464 a monk was saved from extinction by a cup of water drawn for him by a knight from a local well. The knight was later identified as Saint Sebastian and, from that time forward, the
pozzo
became known as Saint Sebastian’s Well. Water is holy. The Byzantine well-heads were sculpted with a range of religious symbols, including the cross and the palm tree; they were cylinders of marble, that might have been glimpsed in any eastern city. The Gothic wellheads, which resembled the capitals of great pillars, displayed figures both naturalistic and grotesque. Yet the wells often ran dry. Venice, on water, was often in need of water. After storms the wells were marred by salt water. It was a general practice for boats to be despatched to the rivers Bottenigo and Brenta in order to pick up fresh supplies. Towards the end of the nineteenth century artesian wells were established on the mainland to guarantee a more bounteous flow.
    Water was the staple of life, and so the wells became central to the social routine of each parish. The iron lid that closed the mouth of each well was opened at eight in the morning, so there were always knots of people beside it during the day. It is the most common view in photographs of “old” Venice. The well defined the intimacy and density of the parish. Water has always been the great unifier and leveller, and in many respects Venice was considered to be an egalitarian city. The well was a symbol of public beneficence, a visible token of the wise stewardship of the city.
    But of course water is the life and breath of Venice’s being in quite another sense. Venice is like a hydropic body filled with water, where each part is penetrated by another. Water is the sole means of public transport. It is a miracle of fluid life. Everything in Venice is to be seen in relation to its watery form. The water enters the life of the people. They are “fluid”; they seem to resist clarity and precision. When the more affluent Venetians built villas on the mainland, they always chose sites as close as possible to the River Brenta. The Venetian