I was just five years old when my father went away, but I could share the universal dread of those savages from the East, for I was already familiar with the spoken threat: “The Mongols will get you! The orda will get you!” I had heard that all through my childhood, and so had every other little boy whenever he required admonishment. “The orda will get you if you do not eat up all your supper. If you do not go straight to bed. If you do not cease your noise.” The orda was wielded by mothers and governesses, in those times, as they had earlier threatened their misbehaving children with “The orco will get you!”

The orco is the demon giant that mothers and nursemaids have forever kept on call, so it was no strain for them to substitute the word orda: the horde. And the Mongol horde was assuredly the more real and believable monster; the women invoking it did not have to feign the fright in their voices. The fact that they even knew that word is evidence that they had reason to fear the orda as much as any child did. For it was the Mongols’ own word, yurtu, originally meaning the great pavilioned tent of the chieftain of a Mongol encampment, and it was adopted, only slightly changed, into all the European languages, to mean what Europeans thought of when they thought of Mongols—a marching mob, a teeming mass, an irresistible swarm, a horde.

But I did not much longer hear that threat from my mother. As soon as she decided that my father was dead and gone, she commenced to languish and dwindle and weaken. When I was seven years old, she died. I have only one recollection of her, from a few months before that. The last time she ventured outside our Casa Polo, before she took to her bed and never got up again, was to accompany me on the day I was enrolled in school. Indeed, although that day was in another century, nearly sixty years ago, I recall it quite clearly.

At that time, our Ca’ Polo was a small palazzo in the city’s confino of San Felice. In the bright morning hour of mezza-terza, my mother and I came out the house door onto the cobbled street alongside the canal. Our old boatman, the black Nubian slave Michièl, was waiting with our batèlo moored to its striped pole, and the boat was freshly waxed for the occasion, gleaming in all its colors. My mother and I got into it and seated ourselves under the canopy. Also for the occasion, I was dressed in new and fine raiment: a tunic of brown Lucca silk, I remember, and hose soled with leather. So, as old Michièl rowed us down the narrow Rio San Felice, he kept exclaiming things like “Che zentilòmo!” and “Dassèno, xestu, Messer Marco?”—meaning “Quite the gentleman!” and “Truly, is that you, Master Marco?”—which unaccustomed admiration made me feel proud and uncomfortable. He did not desist until he turned the batèlo into the Grand Canal, where the heavy boat traffic required all his attention.

That day was one of Venice’s best sort of days. The sun was shining, but its light lay on the city in a manner more diffused than sharp-edged. There was no sea mist or land haze, for the sunlight was by no means diminished. Rather, the sun seemed to shine not in direct beams, but with a more subtle luminosity, the way candles glow when they are set in a many-crystaled chandelier. Anyone who knows Venice has known that light : as if pearls had been crushed and powdered—pearl-colored pearls and the pale pink ones and the pale blue—and that powder ground so fine that its particles hung in the air, not dimming the light but making it more lustrous yet soft at the same time. And the light came from other places than the sky alone. It was reflected from the canals’ dancing waters, so it put dapples and spangles and roundels of that pearl-powder light bouncing about on all the walls of old wood and brick and stone, and softened their rough textures as well. That day had a gentling bloom on it like the bloom on a peach.

Our boat slid under the Grand Canal’s one bridge, the Ponte Rialto —the old, low, pontoon bridge with the swing-away center section; it had not then been rebuilt as the arched drawbridge it is now. Then we passed the Erbarìa, the market where young men, after a night of wine, go strolling in the early morning to clear their heads with the fragrance of its flowers and herbs and fruits. Then we turned off the canal again into another narrow one. A little way up that, my mother and I debarked at the Campo San Todaro. Around that square are situated all the lower-grade schools of the city, and at that hour the open space seethed with boys of all ages, playing, running, chattering, wrestling, while they waited for the school day to begin.

My mother presented me to the school maistro, presenting him also with the documents pertaining to my birth and to my registry in the Libro d’Oro. (“The Golden Book” is the popular name for the Register of Protocol in which the Republic keeps the records of all its Ene Aca families. ) Fra Varisto, a very stout and forbidding man in voluminous robes, appeared less than impressed by the documents. He looked at them and snorted, “Brate!” which is a not very polite word meaning a Slav or Dalmatian. My mother countered with a ladylike sniff, and murmured, “Veneziàn nato e spuà.”

“Venetian spawned and born, perhaps,” rumbled the friar. “But Venetian bred, not yet. Not until he has endured proper schooling and the stiffening of school discipline.”

He took up a quill and rubbed the point of it on the shiny skin of his tonsure, I suppose to lubricate its nib, then dipped it in an inkwell and opened a tremendous book. “Date of Confirmation?” he inquired. “Of First Communion?”

My mother told him and added, with some hauteur, that I had not, like most children, been allowed to forget my Catechism as soon as I had been confirmed, but could still say it and the Creed and the Commandments on demand, as facilely as I could say the Our Father. The maistro grunted, but made no additional notation in his big book. My mother then went on to ask some questions of her own: about the school’s curriculum and its examinations and its rewards for achievement and its punishments for failure and …

All mothers take their sons to school for the first time with a considerable pride, I suppose, but also, I think, with an equal measure of wariness and even sadness, for they are relinquishing those sons to a mysterious realm they never can enter. Almost no female, unless she is destined for holy orders, ever gets the least bit of formal schooling. So her son, as soon as he learns just so much as to write his own name, has vaulted somewhere beyond her reach forever after.

Fra Varisto patiently told my mother that I would be taught the proper use of my own language and of Trade French as well, that I would be taught to read and to write and to figure in numbers, that I would learn at least the rudiments of Latin from the Timen of Donadello, and the rudiments of history and cosmography from Callisthenes’ Book of Alexander, and religion from Bible stories. But my mother persisted with so many other anxious questions that the friar finally said, in a voice mingling compassion and exasperation, “Dona e Madona, the boy is merely being enrolled in school. He is not taking the veil. We will immure him merely during the daylight hours. You will still have him the rest of the time.”

She had me for the rest of her life, but that was not long. So thereafter I heard the threat that “the Mongols will get you if” only from Fra Varisto at school, and at home from old Zulià. This was a woman who really was a Slav, born in some back corner of Bohemia, and clearly of peasant stock, for she always walked like a washerwoman waddling with a full wash bucket dangling from either hand. She had been my mother’s personal maid since before I was born. After my mother’s death, Zulià took her place as my nurse and monitor, and took the courtesy title of Aunt. In assuming the task of raising me up to be a decent and responsible young man, Zia Zulià did not exert much strictness—apart from frequently invoking the orda—nor did she, I must confess, have much success in her self-appointed task.