In order to form a just appreciation of what the Jewish quarters were like in the mediæval towns, one must visit the Ghetto of Rome or ancient Prague. The latter place especially has, in all respects, preserved its antique appearance. We must picture to ourselves a large enclosure of wretched houses, irregularly built, divided by small streets with no attempt at uniformity. The principal thoroughfare is lined with stalls, in which are sold not only old clothes, furniture, and utensils, but also new and glittering articles. The inhabitants of this enclosure can, without crossing its limits, procure everything necessary to material life. This quarter contains the old synagogue, a square building begrimed with the dirt of ages, and so covered with dirt and moss that the stone of which it is built is scarcely visible. The building, which is as mournful as a prison, has only narrow loopholes by way of windows, and a door so low that one must stoop to enter it. A dark passage leads to the interior, into which air and light can scarcely penetrate. A few lamps contend with the darkness, and lighted fires serve to modify a little the icy temperature of this cellar. Here and there pillars seem to support a roof which is too high and too darkened for the eye of the visitor to distinguish. On the sides are dark and damp recesses, where women assist at the celebration of worship, which is always carried on, according to ancient custom, with much wailing and strange gestures of the body. The book of the law which is in use is no less venerable than the edifice in which it is contained. It appears that this synagogue has never undergone the slightest repairs or changes for many centuries. The successive generations who have prayed in this ancient temple rest under thousands of sepulchral stones, in a cemetery which is of the same date as the synagogue, and is about a league in circumference.

Paris has never possessed, properly speaking, a regular Jewish quarter; it is true that the Israelites settled down in the neighbourhood of the markets, and in certain narrow streets, which at some period or other took the name of Juiverie or Vieille Juiverie (Old Jewry); but they were never distinct from the rest of the population; they only had a separate cemetery, at the bottom or rather on the slope of the hill of Sainte-Geneviève. On the other hand, most of the towns of France and of Europe had their Jewry. In certain countries, the colonies of Jews enjoyed a share of immunities and protections, thus rendering their life a little less precarious, and their occupations of a rather more settled character.

In Spain and in Portugal, the Jews, in consequence of their having been on several occasions useful to the kings of those two countries, were allowed to carry on their trade, and to engage in money speculations, outside their own quarters; a few were elevated to positions of responsibility, and some were even tolerated at court.

In the southern towns of France, which they enriched by commerce and taxes, and where they formed considerable communities, the Jews enjoyed the protection of the nobles. We find them in Languedoc and Provence buying and selling property like Christians, a privilege which was not permitted to them elsewhere: this is proved by charters of contracts made during the twelfth and thirteenth centuries, which bear the signature of certain Jews in Hebrew characters. On Papal lands, at Avignon, at Carpentras, and at Cavaillon, they had bailes, or consuls of their nation. The Jews of Rousillon during the Spanish rule (fifteenth century) were governed by two syndics and a scribe, elected by the community. The latter levied the taxes due to the King of Aragon. In Burgundy they cultivated the vines, which was rather singular, for the Jews generally preferred towns where they could form groups more compact, and more capable of mutual assistance. The name of Sabath, given to a vineyard in the neighbourhood of Mâcon, still points out the position of their synagogue. The hamlet of Mouys, a dependency of the communes of Prissey, owes its name to a rich Israelite, Moses, who had received that land as an indemnity for money lent to the Count Gerfroy de Mâcon, which the latter had been unable to repay. In Vienna, where the Israelites had a special quarter, still called the Jews'

[Fig. 358.]--Jews taking the Blood from Christian Children, for their Mystic Rites.--From a Pen-and-ink Drawing, illuminated, in the Book of the Cabala of Abraham the Jew (Library of the Arsenal, Paris).

Square, a special judge named by the duke was set over them. Exempted from the city rates, they paid a special poil tax, and they contributed, but on the same footing as Christian vassals, to extraordinary rates, war taxes, and travelling expenses of the nobles, &c. This community even became so rich that it eventually held mortgages on the greater part of the houses of the town.

In Venice also, the Jews had their quarter--the Giudecca--which is still one of the darkest in the town; but they did not much care about such trifling inconveniences, as the republic allowed them to bank, that is, to lend money at interest; and although they were driven out on several occasions, they always found means to return and recommence their operations. When they were authorised to establish themselves in the towns of the Adriatic, their presence did not fail to annoy the Christian merchants, whose rivals they were; but neither in Venice nor in the Italian republics had they to fear court intrigues, nor the hatred of corporations of trades, which were so powerful in France and in Germany.

It was in the north of Europe that the animosity against the Jews was greatest. The Christian population continually threatened the Jewish quarters, which public opinion pointed to as haunts and sinks of iniquity. The Jews were believed to be much more amenable to the doctrines of the Talmud than to the laws of Moses. However secret they may have kept their learning, a portion of its tenets transpired, which was supposed to inculcate the right to pillage and murder Christians; and it is to the vague knowledge of these odious prescriptions of the Talmud that we must attribute the readiness with which the most atrocious accusations against the Jews were always welcomed.

Besides this, the public mind in those days of bigotry was naturally filled with a deep antipathy against the Jewish deicides. When monks and priests came annually in Holy week to relate from the pulpit to their hearers the revolting details of the Passion, resentment was kindled in the hearts of the Christians against the descendants of the judges and executioners of the Saviour. And when, on going out of the churches, excited by the sermons they had just heard, the faithful saw in pictures, in the cemeteries, and elsewhere, representations of the mystery of the death of our Saviour, in which the Jews played so odious a part, there was scarcely a spectator who did not feel an increased hatred against the condemned race. Hence it was that in many towns, even when the authorities did not compel them to do so, the Israelites found it prudent to shut themselves up in their own quarter, and even in their own houses, during the whole of Passion week; for, in consequence of the public feeling roused during those days of mourning and penance, a false rumour was quite sufficient to give the people a pretext for offering violence to the Jews.

In fact, from the earliest days of Christianity, a certain number of accusations were always being made, sometimes in one country, sometimes in another, against the Israelites, which always ended in bringing down the same misfortunes on their heads. The most common, and most easily credited report, was that which attributed to them the murder of some Christian child, said to be sacrificed in Passion week in token of their hatred of Christ; and in the event of this terrible accusation being once uttered, and maintained by popular opinion, it never failed to spread with remarkable swiftness. In such cases, popular fury, not being on all occasions satisfied with the tardiness of judicial forms, vented itself upon the first Jews who had the misfortune to fall into the hands of their enemies. As soon as the disturbance was heard the Jewish quarter was closed; fathers and mothers barricaded themselves in with their children, concealed whatever riches they possessed, and listened tremblingly to the clamour of the multitude which was about to besiege them.