La Mariegola (matricula in latino), ovvero gli statuti delle Scuole

All of the members of these schools, confraternity brothers and sisters alike, had precise duties associating them to the organization. Each confraternity member in the meantime found his/her personal and unequivocal fortress of hope, comfort, and of courage, shielding them through the gales of life that could befall anyone regardless of their social position. Each school therefore had its own specific written and approved rule, which its members were obliged to keep. The preface of the rule was based on a series of institutional objectives. These served as the basis for the framing precepts, rules for behaviour and their method of execution. This set of statutes was originally called the “Chapter,” in reference to the Chapter assembly which was the confraternity’s greatest political expression. It became known as the “Mariegola” (a term which would later remain definitive), deriving from the Latin “matricula.”

The oldest Venetian schools primarily characterized by devotional practices were called “Dei Battuti.” They took this name from the penitential practice of striking oneself with a stick, thus painfully mortifying the body. The first and oldest confraternity may have beenthe School of Charity, whose founding is traced back to the year 1260. Within a month or so other “Battuti” schools were founded, ultimately adopting similar statutes for themselves.

The more ample Mariegola texts belonged to the Grand Schools rather than to the Minor Schools. These texts were divided into chapters which established the institutional rules in succession with their various aspects: religious, moral, behavioural, political, economic and even administrative/bureaucratic. The participatory objectives were emphasized the most; they contained the reason for the school’s existence under the double religious and assistance roles. This was done with the hope that their realization and response would be evident in the daily lives of the brothers “with the help of God and of the Blessed Virgin.” The duties and rights of all of the brothers in the association were initially emphasized as the basis for every future development and extension. There were two elaborate directories filled with exhortations not to perform any uncharitable acts with appeals on following Christian rules in daily life. All of the prohibitions on uncharitable acts are expressed in insistent terms, the moral example of which would characterize the single person and above all of the institution in society. Emphasis was placed on exemplary and correct behaviours and with merits of clemency and the express daily assistance of those members of society who were neglected and suffering. What was even more explicit and thorough was the instruction on what had to be done in order to somehow offset one’s own sins as well as those of others, inevitably committed on a daily basis. First of all it was best to work in society with good example of word and of personal action, thus compacting the ranks of honest and observant Christians; to find in prayer and in one’s good conscience serenity and stout-heartedness even in times of greatest difficulty; to dedicate oneself to works of mercy and charity.

A total respect for the religious rule was specially asked of the members of the confraternity, as well as respect for the civil authority, thereby making one a model citizen who participates in all aspects of public life. Only in this way could each confraternity member and Venetian citizen, to a greater or lesser degree, find remission for one’s sins in heaven after one’s death. It also made a case for the betterment of one’s earthly life through a life lived with the dignity of human respect and spiritual serenity.