charity and confraternities 429
with the route to india that made him King of Gold.”26 in november 1519,
Zacaria dolfin warned that permitting the Jews to stay could incite divine
wrath. “We should be wary of the wrath of God, for in france and spain
there are no Jews and God makes those monarchs prosper.”27
those who supported the renewal of a contract with the Jews cited the
practical necessity of having a financial mechanism to provide money for
the poor. francesco Bragadin, after speaking out against the Jews, argued
that nevertheless “the Jews are necessary for the sake of the poor, since
there is no Monte di Pietà here as there is in other cities.”28 although not a
participant in the debate, Marino sanuto (Marin sanudo) added his com-
ments that reflect the devout and learned, yet practical and commonsense
approach of the Venetian nobility, looking to past precedent for guidance.
“a city needs plenty of Jews and bakers, especially ours, for the common
good, drawing upon laws and deeds that our ancestors had done and cit-
ing the opinions of the doctors alessandro de imola, Pietro de ancorano,
Baldus and others... nor should the state entertain the nonsense of chas-
ing the Jews out when there is no Monte di Pietà.”29 sanuto’s more prag-
matic approach was shared by the majority of his fellow nobles, and the
opposition to a contract with the Jews was narrowly defeated.
the debate over the Jews and the Monte di Pietà is very informative
regarding Venetian attitudes toward the poor and how the nobility made
important policy decisions. first, the Venetian nobles debated and imple-
mented policies with the objective of meriting divine favor, or at least
avoiding divine wrath. second, the evidence and sources used to sup-
port arguments reveals a thoroughly religious discourse. Venetian sena-
tors cited scripture, Church law, the saints, and the most recent clerical
initiative (Monte di Pietà) to argue their positions. theological treatises,
not statistical analysis, framed the debate. finally, the debate reveals that
the nobles not only knew canon law but also questioned the prerogatives
of the papacy and clergy. franciscans warned of divine wrath against
those who tolerated Jewish moneylenders, but the government allowed
the reason of state to override religious passions. the Venetian nobility
guided public policy away from the anti-semitic preaching and dampened
26 sanuto, I Diarii, vol. 27, col. 359. Pullan, Rich and Poor, p. 489.
27 sanuto, I Diarii, vol. 28, cols 61–62. translations of various portions of sanuto’s text
can also be found in Bonfil, Jewish Life in Renaissance Italy, pp. 39–42; and Pullan, Rich
and Poor, pp. 493–95.
28 sanuto, I Diarii, vol. 28, col. 62. Quoted in Pullan, Rich and Poor, p. 489.
29 sanuto, I Diarii, vol. 28, col. 63; Pullan, Rich and Poor, p. 495.