Free Venice by Peter Ackroyd

They had been thoroughly Venetianised, in other words, to the extent that the stricter rabbis would condemn their general dissipation and sensuality. The ghetto had become another Venice.
    This was one of the secrets of the city. It reproduced itself effortlessly in all of its various districts and institutions; its nature and its structure were endlessly imitated in a perhaps unwitting act of homage. Every community within Venice, whether a trade guild or a manufactory, became a miniature republic. The image of the city was so powerful that it became a paradigm, drawing everything towards itself. A thousand cities of Venice comprised the city, just as a thousand flames may make up one fire.
    The ghetto was not despised by the Jews themselves. It became a home, a haven, just as Venice itself had once been to the first settlers. It became a resting place. The Jews of Spain and Portugal, for example, were happy to find refuge there. It became a centre of Hebrew studies, and the principal site of Hebrew publishing in Europe. It was a fixed point of rabbinic culture. Despite its somewhat noisome reputation it remained for some Jews a central place of prayer and spirituality, reflecting the sacred destiny of Venice itself. It also offered a welcome defence, on a practical level, against outbreaks of anti-Semitism among the populace.
    Jews and Christians would mingle in the ghetto during the day, and in fact the ghetto exercised a peculiar fascination for some members of Venetian society. The government of Venice tried to prevent its citizens from attending the Purim plays, for example, but in the face of mounting protest gave up the attempt. There was simply too muchenthusiasm. Certain Venetians would also regularly attend the synagogues, when a renowned or gifted speaker was about to deliver the sermon. In turn rabbis would listen to the sermons in Venetian churches. There may in fact have existed an affinity deeper than either the Jews or Venetians would care to confess. There were many similarities. Both people were intent upon custom and ceremony; the Venetian patricians were often described as “grave” and “dignified,” in a fashion similar to Jewish elders. And the mercantile Venetians, like the Jews, were subject to vulgar prejudice. Other countries accused them of “insatiable cupidity” and of “conspiring the ruin of everyone.” The rest of the world believed that Venice was extraordinarily wealthy, even though it took great pains to conceal its wealth. Similar charges had been levelled at the Jews in all ages. There was a fellow feeling. They were both hated.
    So in Venice the Jews were tolerated in a manner not evident in other European cities. There is no example of popular execration or maltreatment, although it was reported that Venetian drunks or Venetian children would sometimes dance in the Jewish graveyard on the Lido. The Jews were tolerated, perhaps, because they were profitable. You can never ignore the principle of commercial calculation running through all of Venice’s affairs. Jews were allowed to open business premises only on the payment of large fees. The trade that Jewish merchants and shopkeepers brought to Venice was of immense service to the Venetians themselves. The relatives of the Venetian Jews often sent their capital to the city. At times of crisis, not infrequent, heavy taxes were levied against the ghetto. In the first decades of the seventeenth century it has been estimated that the net revenue received from the ghetto was approximately 220,000 ducats; the sum was much higher than any collected from Venice’s overseas or mainland colonies.
    Yet a more exalted association can be placed beside this talk of taxes and ducats. It is significant, for example, that both Venetians and Jews had a solemn sense of law and a sacred belief in nationhood. They both shared a preoccupation with their native territory as a common heritage. They both believed that their constitution was in essence