II
There were two things in the Ghetto that had a strange attraction for the child: one was a large marble slab on the wall near his house, which he gradually made out to be a decree that Jews converted to Christianity should never return to the Ghetto nor consort with its inhabitants, under penalty of the cord, the gallows, the prison, the scourge, or the pillory; the other was a marble figure of a beautiful girl with falling draperies that lay on the extreme wall of the Ghetto, surveying it with serene eyes.
Relic and emblem of an earlier era, she co-operated with the slab to remind the child of the strange vague world outside, where people of forbidden faith carved forbidden images. But he never went outside; at least never more than a few streets, for what should he do in Venice? As he grew old enough to be useful, his father employed him in his pawn-shop, and for recreation there was always the synagogue and the study of the Bible with its commentaries, and the endless volumes of the Talmud, that chaos of Rabbinical lore and legislation. And when he approached his thirteenth year, he began to prepare to become a "Son of the Commandment." For at thirteen the child was considered a man. His sins, the responsibility of which had hitherto been upon his father's shoulders, would now fall upon his own, and from counting for as little as a woman in the congregation, he would become a full unit in making up the minimum of ten men, without which public worship could not be held. And so, not only did he come to own a man's blue-striped praying-shawl to wrap himself in, but he began to "lay phylacteries," winding the first leather strap round his left arm and its fingers, so that the little cubical case containing the holy words sat upon the fleshy part of the upper arm, and binding the second strap round his forehead with the black cube in the centre like the stump of a unicorn's horn, and thinking the while of God's Unity and the Exodus from Egypt, according to the words of Deuteronomy xi. 18, "And these my words … ye shall bind for a sign upon your hand, and they shall be as frontlets between your eyes." Also he began to study his "Portion," for on the first Sabbath of his thirteenth year he would be summoned, as a man, to the recitation of the Sacred Scroll, only instead of listening, he would have to intone a section from the parchment manuscript, bare of vowels and musical signs. The boy was shy, and the thought of appearing brazenly on the platform before the whole congregation was terrifying. Besides, he might make mistakes in the words or the tunes. It was an anxious time, scarcely redeemed by the thought of new clothes, "Son-of-the-Commandment" presents, and merry-makings. Sometimes he woke up in the middle of the night in a cold sweat, having dreamed that he stood on the platform in forgetful dumbness, every eye fixed upon him. Then he would sing his "Portion" softly to himself to reassure himself. And, curiously enough, it began, "And it was in the middle of the night." In verity he knew it as glibly as the alphabet, for he was infinitely painstaking. Never a lesson unlearnt, nor a duty undone, and his eager eyes looked forward to a life of truth and obedience. And as for Hebrew without vowels, that had long since lost its terrors; vowels were only for children and fools, and he was an adept in Talmud, cunning in dispute and the dovetailing of texts—quite a little Rabbi, they said in the Ghetto! And when the great moment actually came, after a few timid twists and turns of melody he found his voice soaring aloft triumphantly, and then it became to him a subtle pleasure to hold and dominate all the listening crowd. Afterwards his father and mother received many congratulations on the way he had "said his Portion."
And now that he was a man other parts of Judaism came into prominence in his life. He became a member of the "Holy Society," which washed and watched the bodies of the dead ere they were put to rest in the little island cemetery, which was called "The House of Life" because there is no death in the universe, for, as he sang triumphantly on Friday evenings, "God will make the dead alive in the abundance of His kindness." And now, too, he could take a man's part in the death services of the mourners, who sat for seven days upon the ground and said prayers for the souls of the deceased. The boy wondered what became of these souls; some, he feared, went to perdition, for he knew their owners had done and eaten forbidden things. It was a comfort to think that even in hell there is no fire on the Sabbath, and no Fire-woman. When the Messiah came, perhaps they would all be forgiven. Did not the Talmud say that all Israel—with the good men of all nations—would have a part in the world to come?
III
There were many fasts in the Ghetto calendar, most of them twelve hours long, but some twenty-four. Not a morsel of food nor a drop of water must pass the lips from the sunset of one day to nightfall on the next. The child had only been allowed to keep a few fasts, and these only partially, but now it was for his own soul to settle how long and how often it would afflict itself, and it determined to do so at every opportunity. And the great opportunity came soon. Not the Black Fast when the congregation sat shoeless on the floor of the synagogue, weeping and wailing for the destruction of Jerusalem, but the great White Fast, the terrible Day of Atonement commanded in the Bible. It was preceded by a long month of solemn prayer, ushering in the New Year. The New Year itself was the most sacred of the Festivals, provided with prayers half a day long, and made terrible by peals on the ram's horn. There were three kinds of calls on this primitive trumpet—plain, trembling, wailing; and they were all sounded in curious mystic combinations, interpolated with passionate bursts of prayer. The sinner was warned to repent, for the New Year marked the Day of Judgment. For nine days God judged the souls of the living, and decided on their fate for the coming year—who should live and who should die, who should grow rich and who poor, who should be in sickness and who in health. But at the end of the tenth day, the day of the great White Fast, the judgment books were closed, to open no more for the rest of the year. Up till twilight there was yet time, but then what was written was finally sealed, and he who had not truly repented had missed his last chance of forgiveness. What wonder if early in the ten penitential days, the population of the Ghetto flocked towards the canal bridge to pray that its sins might be cast into the waters and swept away seawards!
'Twas the tenth day, and an awful sense of sacred doom hung over the Ghetto. In every house a gigantic wax taper had burnt, white and solemn, all through the night, and fowls or coins had been waved round the heads of the people in atonement for their iniquities. The morning dawned gray and cold, but with the dawn the population was astir, for the services began at six in the morning and lasted without intermission till seven at night. Many of the male worshippers were clad in their grave-clothes, and the extreme zealots remained standing all day long, swaying to and fro and beating their breasts at the confessions of sin. For a long time the boy wished to stand too, but the crowded synagogue reeked with heavy odors, and at last, towards mid-day, faint and feeble, he had to sit. But to fast till nightfall he was resolved. Hitherto he had always broken his fast at some point in the services, going home round the corner to delicious bread and fish. When he was seven or eight this breakfast came at mid-day, but the older he grew the longer he fasted, and it became a point of honor to beat his record every successive year. Last time he had brought his breakfast down till late in the afternoon, and now it would be unforgivable if he could not see the fast out and