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theAltneushul, past the Jewish cemetery to my neighborhood of students and workers, a medieval warren of narrow streets, two- and three-story houses washed with mustard stucco over the ancient crumbling bricks on Rasnovka Street. In the Pinkas synagogue, built in the thirteenth century, a synagogue already old when Rabbi Judah Loew walked those narrow streets, on the stripped interior walls are written the 77,397 names of the Jews who perished into smoke from the death camps the year my mother was born in Cleveland, Ohio, forty-one years before my own birth. The lilacs were in bloom when I conceived my only daughter Riva, whom in my barely postadolescent silliness I carried away from Prague, a lump in my womb like a souvenir of delight, as other sojourners carried away artifacts of Czech crystal. Indeed Riva grew up about as malleable as crystal.
    Inside 1600 Prague is Jewtown, the walled ghetto, the Glop of its time, with houses shoehorned into courtyards and families squatting in one room or several families jammed in a space hardly big enough for them to lie down side by side to sleep—the walls that seldom keep out the mobs that periodically rise to ravage and murder. It is not many years since a mob came raging through the streets and in a matter of hours slaughtered a quarter of the inhabitants, maimed and torn bodies flung down like bloody trash in the streets, fallen over cribs, impaled as they prayed, slashed open in the birthing bed. There was not one survivor who had not to bury a husband, a wife, a child, a mother, a beloved. In 1543 all the Jews of Prague were sent into exile, suddenly expelled from their homes with what they could carry and dumped into the hostile countryside to make their way elsewhere, anywhere else. Only yesterday the Jews of Prague heard talk from the burghers, from the crafts guilds too, that it is time they were exiled again. In Judah Loew’s lifetime all Jewish books were seized, many burned and the remainder bought back by a huge ransom. Every year the Jews pay a “leibzoll”—a tax on their right to live.
    They wear on their coats, men and women and children, a yellow symbol proclaiming they are Jews. It is not the six-pointed star, the Magen David, because that symbol is only a local emblem on the banner of the community of Prague and will seem most unusual when it is used, as it will be for one of the characters we will shortly meet, on his tombstone. No, the badge required is simply a cut-out shape of yellow that every Jew must wear so as to be identifiable instantly. It has not been so forever. In fact if things at this moment are briefly a little better for the Jews of Prague, it is only a respite. Life has gottenmarkedly worse within their memory, and fortunately for their ability to sleep at night, they do not yet have any idea how bad it is going to get in a few years, when the Thirty Years’ War sweeps back and forth and back and forth like a mad scythe harvesting human heads.
    For centuries we had occupied a small, dishonorable but necessary role, because we were the bankers, the pawnbrokers, the exchanges, the source of loans; it was the work permitted us. But once Christians became bankers, Jews began trying to do the same work as everybody else, even though most trades were officially forbidden us. We had to make a living, and we couldn’t just take in each other’s washing. Up to the time of the first Crusade, Jews lived mostly in their own neighborhoods as people do, near their relatives, their friends, but there might be three or four more and less Jewish neighborhoods in a city like Prague, and if a Jew wanted to live someplace else, who cared? But from the first Crusade, the Church was militant, expanding, determined to conquer or extirpate other beliefs. The Fourth Lateran Council decreed Jews should be locked up in ghettos or expelled.
    In the ghetto at Prague there are a few quite rich Jews who still finance foreign trade and whose empire of interests is