It seems that mothers and nurses have known, from the beginning of time, that the best way to quiet a restless baby or put it easily to sleep is to do for it the act of manustupraziòn. I have watched many a mother do that to an infant boy whose bimbìn was so tiny that she could only just manipulate it with her finger and thumb. Yet the wee organ lifted and grew, though not in proportion as a man’s does, of course. As the woman stroked, the baby quivered, then smiled, then squirmed voluptuously. He did not ejaculate any spruzzo, but there was no doubt that he enjoyed a climax of release. Then his little bimbìn shrank again to its littlest, and he lay quiet and soon he slept.
Assuredly my own mother often did that for me, and I think it is good that mothers do so. That early manipulation, besides being an excellent pacifier of the infant, clearly stimulates development in that part of him. The mothers in the Eastern countries do not engage in that practice, and the omission is sadly evident when their babies grow up. I have seen many Eastern men undressed, and almost all had organs pitifully minute in comparison to mine.
Although our mothers and nursemaids gradually leave off doing that, when their children are about two years old—that is, at the age when they are weaned from the breast milk and introduced to wine—nevertheless, every child retains some dim recollection of it. Therefore a boy is not puzzled or frightened when he grows to adolescence and that organ seeks attention of its own accord. When a boy wakes in the night with it coming erect under his hand, he knows what it wants.
“A cold sponge bath,” Fra Varisto used to tell us boys at school. “That will quell the upstart, and avert the risk of its shaming you with the midnight stain.”
We listened respectfully, but on our way home we laughed at him. Perhaps friars and priests do endure involuntary and surprising spruzzi, and feel embarrassed or somehow guilty on that account. But no healthy boy of my acquaintance ever did. And none would choose a cold douche in place of the warm pleasure of doing for his candelòto what his mother had done for it when it was just a bimbìn. However, Ubaldo was contemptuous when he learned that those night games were the total extent of my sexual experience to date.
“What? You are still waging the war of the priests?” he jeered. “You have never had a girl?”
Once again uncomprehending, I inquired, “The war of the priests?”
“Five against one,” Doris said, without a blush. She added, “You must get yourself a smanza. A compliant girl friend.”
I thought about that and said, “I do not know any girls I could ask. Except you, and you are too young.”
She bridled and said angrily, “I may not have hair on my artichoke yet, but I am twelve, and that is of marrying age!”
“I do not wish to marry anybody,” I protested. “Only to—”
“Oh, no!” Ubaldo interrupted me. “My sister is a good girl.”
You might smile at the assertion that a girl who could talk as she did could be a “good” girl. But there you have evidence of one thing our upper and lower classes have in common: their reverent regard for a maiden’s virginity. To the lustrìsimi and the popolàzo alike, that counts for more than all other feminine qualities: beauty, charm, sweetness, demureness, whatever. Their women may be plain and malicious and ill-spoken and ungracious and slovenly, but they must retain unbroken that little tuck of maidenhead tissue. In that respect at least, the most primitive and barbarous savages of the East are superior to us: they value a female for attributes other than the bung in her hole.
To our upper classes, virginity is not so much a matter of virtue as of good business, and they regard a daughter with the same cool calculation as they would a slave girl in the market. A daughter or a slave, like a cask of wine, commands a better price if it is sealed and demonstrably untampered with. Thus they barter their daughters for commercial advantage or social enhancement. But the lower classes foolishly think that their betters have a high moral regard for virginity, and they try to imitate that. Also, they are more easily frightened by the thunders of the Church, and the Church demands the preservation of virginity as a sort of negative show of virtue, in the same way that good Christians show virtue by abstaining from meat during Lent.
But even in those days when I was still a boy, I found reason to wonder just how many girls, of any class, really were kept “good” by the prevailing social precepts and attitudes. From the time I was old enough to sprout the first fuzz of “hair on my artichoke,” I had to listen to lectures from Fra Varisto and Zia Zulià on the moral and physical dangers of consorting with bad girls. I listened with close attention to their descriptions of such vile creatures, and their warnings about them, and their inveighings against them. I wanted to make sure I would recognize any bad girl at first sight, because I hoped with all my heart that I would soon get to meet one. That seemed quite likely, because the main impression I got from those lectures was that the bad girls must considerably outnumber the good ones.
There is other evidence for that impression. Venice is not a very tidy city, because it does not have to be. All of its discards go straight into the canals. Street garbage, kitchen trash, the wastes from our chamber pots and licet closets, all gets dumped into the nearest canal and is soon flushed away. The tide comes in twice daily, and surges through every least waterway, roiling up whatever matter lies on the bottom or is crusted on the canal walls. Then the tide departs and takes all those substances with it, through the lagoon, out past the Lido and off to sea. That keeps the city clean and sweet-smelling, but it frequently afflicts fishermen with unwelcome catches. There is not one of them who has not many times found on his hook or in his net the glistening pale blue and purple cadaver of a newborn infant. Granted, Venice is one of the three most populous cities of Europe. Still, only half of its citizens are female, and of those perhaps only half are of childbearing age. So the fishermen’s annual catch of discarded infants would seem to indicate a scarcity of “good” Venetian girls.
“There is always Daniele’s sister Malgarita,” said Ubaldo. He was not enumerating good girls, but quite the contrary. He was counting those females of our acquaintance who might serve to wean me from the war of the priests to a more manly diversion. “She will do it with anybody who will give her a bagatìn.”
“Malgarita is a fat pig,” said Doris.
“She is a fat pig,” I concurred.
“Who are you to sneer at pigs?” said Ubaldo. “Pigs have a patron saint. San Tonio was very fond of pigs.”
“He would not have been fond of Malgarita,” Doris said firmly.
Ubaldo went on, “Also there is Daniele’s mother. She will do it and not even ask a bagatìn.”
Doris and I made noises of revulsion. Then she said, “There is someone down there waving at us.”
We three were idling the afternoon away on a rooftop. That is a favorite occupation of the lower classes. Because all the common houses of Venice are one story high, and all have flat roofs, their people like to stroll or loll upon them and enjoy the view. From that vantage, they can behold the streets and canals below, the lagoon and its ships beyond, and Venice’s more elegant buildings that stand above the mass: the domes and spires of churches, the bell towers, the carved facades of palazzi.
“He is waving at me,” I said. “That is our boatman, taking our batèlo home from somewhere. I might as well ride with him.”
There was no necessity for me to go home before the bells began ringing the nighttime coprifuoco, when all honest citizens who do not retire indoors are supposed to carry lanterns to show that they are abroad on honest errands. But, to be truthful, I was at that moment feeling a bit apprehensive that Ubaldo might insist on my immediately coupling with some boat woman or girl. I did not so much fear the adventure, even with a slattern like Daniele’s mother; I feared making a fool of myself, not knowing what to do with her.