The Italian of that time shrank, it is true, from no dissimulation in order to attain his ends, but was wholly free from hypocrisy in matters of principle.In these he attempted to deceive neither himself nor others.Accordingly, revenge was declared with perfect frankness to be a necessity of human nature.Cool-headed people declared that it was then most worthy of praise when it was disengaged from passion, and worked simply from motives of expedience, 'in order that other men may learn to leave us unharmed.' Yet such instances must have formed only a small minority in comparison with those in which passion sought an outlet.This sort of revenge differs clearly from the avenging of blood, which has already been spoken of; while the latter keeps more or less within the limits of retaliation--the 'ius talionis'-- the former necessarily goes much further, not only requiring the sanction of the sense of justice, but craving admiration, and even striving to get the laugh on its own side.
Here lies the reason why men were willing to wait so long for their revenge.A 'bella vendetta' demanded as a rule a combination of circumstances for which it was necessary to wait patiently.The gradual ripening of such opportunities is described by the novelists with heartfelt delight.
There is no need to discuss the morality of actions in which plaintiff and judge are one and the same person.If this Italian thirst for vengeance is to be palliated at all, it must be by proving the existence of a corresponding national virtue, namely gratitude.The same force of imagination which retains and magnifies wrong once suffered, might be expected also to keep alive the memory of kindness received.It is not possible, however, to prove this with regard to the nation as a whole, though traces of it may be seen in the Italian character of today.The gratitude shown by the inferior classes for kind treatment, and the good memory of the upper for politeness in social life, are instances of this.