In the latter part of his reign, Edward changed his conduct towards the Jews, and they were treated with much injustice and even cruelty.

The oppression suffered by these unhappy people, had not unnaturally raised up in them a spirit of retaliation; it made them think, that it was justifiable to use every possible means, right or wrong, to repay themselves for all the money unjustly taken from them by the Christians: their attempts to do this, increased the hatred entertained for them. They were accused of coining false money, and of cheating in every possible way. A great outcry being raised against them, they were, in all parts of the kingdom, thrown into prison, and many of them were executed, whilst their houses, lands, and goods, were sold for the use of Government. But to show the people that these measures were not taken merely for the sake of the plunder, the king ordered, that half the money produced by this sale should be put by, and given to such Jews as would renounce their religion and become Christians. Very few, however, could be brought, for the sake of worldly advantages, to embrace the religion of their persecutors; nor can we be surprised, that the very unchristianlike conduct of the followers of the blessed Jesus, should have increased the hatred and contempt felt by the Jews for the Christian religion.

Towards the end of the thirteenth century, about A.D. 1290, Edward the First, who had already banished the children of Israel from those parts of France which were under his dominion, now commanded them all to leave England, and never to come back on pain of death. He took whatever property they had, only allowing them to keep enough money to pay the expenses of removal into foreign countries; and of this miserable sum many of them were robbed by the seamen at Dover and other ports, whilst some hundreds of the poor wretches were even thrown into the sea and drowned: for this crime, however, many of the guilty seamen were punished by death.

The clergy in England were so delighted to get rid of the Jews, that they willingly gave the king very considerable sums of money to make up for the loss of a people, from whom former monarchs had always obtained help in time of need.

After this banishment of the Jews by Edward the First, they never appeared in any considerable numbers in England, until the seventeenth century.

In France we have seen the Jews banished by Philip the Second, and then recalled by the same monarch at the end of the twelfth century (p. 408). They immediately returned to all their former ways of making money by usury, so that early in the thirteenth century they had again become rich, and purchased lands of the lords who had large estates; but on certain conditions, which made them in some degree the property of the liege lord, of whom they held their lands. This "feudal tenure," as it was called, was common over Europe in those times; and all, whether Jews or Christians, who thus held lands under a liege lord, were called his "va.s.sals," and were bound to do him certain services, whenever called upon to do so.

For some time Philip allowed, or at least did not try to put a stop to, the usurious practices of the Jews, because they gave him large sums of money in return for letting them alone; but at last the complaints of his subjects forced him to make some laws to check the evil. Philip the Second died A.D. 1223; Louis the Eighth, who succeeded him, reigned only three years: but when Louis the Ninth, surnamed Saint Louis, became king, A.D. 1226, he immediately made a law, forbidding any of his subjects to borrow money of a Jew. The condition of the Jews in France at this time was miserable enough; their property was at the mercy of those lords, in whose territories they had fixed their residence; without his leave, they could not change their place of abode, and if they ventured to do so, their liege lord had a right to follow them, and seize upon them as runaway, slaves! If one lord sold land to another, the Jews living on such land, also became the property of the purchaser: sometimes even, they were sold apart from the land, the price asked for them varying according to the talent and industry of each individual. But there was something worse still; if one of these Jews did become a Christian, the whole of his property was forfeited to his liege lord. So that these unhappy people were at the same time oppressed and persecuted for being Jews, or for becoming Christians; and this, by persons calling themselves Christians, who should have rejoiced at every conversion, and done all in their power to make them more frequent.

Louis the Ninth, although called St. Louis on account of his remarkable piety and devotion, not only approved of these cruel and unjust laws, but added others; forbidding Christians to have any intercourse with the Jews, who were, in short, treated with the greatest harshness and injustice.

But the most terrible persecution of this unhappy race, took place in A.D. 1238, when they were accused of having, in mockery of the Christians, crucified some children on Good Friday: on this supposition, mult.i.tudes of the Jews were put to death with the most cruel tortures, until the Pope, Gregory the Ninth, interfered to save them from further slaughter. During the imprisonment of Louis the Ninth in the Holy Land, whither he had gone upon a Crusade, he ordered the Jews to be driven out of his dominions; but when Philip the Third (the Bold) became king, in A.D. 1270, he recalled the Jews, because he stood in need of their money. In other parts of France, which were governed by Dukes or Princes of their own, subject more or less to the king, the Jews met with much the same kind of treatment; but in some provinces they did become magistrates, and possessed Christian slaves.

Philip the Fourth (the Fair), who succeeded his father as king, A.D.

1285, followed the example of Edward the First, who was then King of England, and banished the Jews altogether from France; seizing all their wealth, with the exception of a small sum to pay the expenses of their journey: many died of fatigue and want by the way, and the rest sought refuge in Germany. Some avoided banishment by being baptized: most of these returned afterwards to Judaism; but the conversion of some of them, at least, was sincere. Amongst those who became true Christians, was one Nicolas de Lyra, who spent the remainder of his life in explaining the Scriptures; and even wrote a book to prove from Scripture, that the Jews were wrong in not acknowledging Jesus Christ to be indeed the promised Messiah.

Chapter X.--THIRTEENTH CENTURY CONCLUDED.

In Spain during the thirteenth century, the Jews suffered as much as they did in England and in France. At this time there were two Christian kingdoms in Spain: namely, the kingdom of Castile and the kingdom of Arragon; the southern part of Spain formed the kingdom of the Moors, who were Mahometans. The Bishop of Toledo, vexed at the increased numbers and riches of the Israelites in Spain, excited the populace against them, and putting himself at the head of the rioters, entered and plundered synagogues and houses; the Crusaders completed the work so unworthily begun by a Christian bishop, and, according to Jewish writers, this was one of the most severe and b.l.o.o.d.y persecutions ever endured by their unhappy countrymen: great numbers quitted the country at this time. The Spanish n.o.bles tried to put a stop to the horrible cruelties practised towards the Jews; but Ferdinand the Third, who became King of Castile, A.D. 1226, rather encouraged the persecution, in order to make himself popular with the lower orders, who detested the Jews.

In the kingdom of Arragon, towards the middle of the century, great efforts were made for the conversion of the Jews. One of the clergy, named Raymond, contrived to keep in check the violence of the people, who had a great respect for him; and at the same time he persuaded the king, James the First, who was a zealous Christian, that the best way to convert the Jews was by treating them with kindness, and trying to convince them of their errors. To carry out his views, Raymond caused many of the friars to learn the Hebrew and Arabic languages, and to study the Scriptures carefully, so as to be able to reason with the Jews, and point out to them how all the prophecies in the Old Testament were fulfilled in Jesus of Nazareth. All his attempts to convert the Jews were, however, unsuccessful, although they highly esteemed Raymond himself for his moderation and humanity.

The King of Arragon mean time, so far from sharing the prejudices against the Jews, applied to them for instruction in many matters of learning and science: the great and learned men amongst the Spaniards also encouraged and admired them; but the people, and the ignorant and ill-educated among the clergy, hated and despised them, and would gladly have destroyed them altogether.

In the middle of the century, Alphonso the Tenth, who was then King of Castile, encouraged all learned men, whatever might be their religious opinions; and the favour shown in consequence to the Jews, excited the jealousy of the people, who formed fresh plots for their destruction.

The dead body of a man was thrown into the house of a Jew, who was then accused of having murdered the man: this accusation roused the fury of the populace, who put numbers of the Jews to death. The ma.s.sacre threatened to become general, but the authorities interfered, and declaring that the Jew was innocent of the crime laid to his charge, order was at length restored.

During those times, when the Israelites enjoyed the favour of the kings in Spain, many learned men flourished, and educated pupils, who afterwards became celebrated amongst their countrymen.

The Spanish Jews were again disturbed by an impostor called Zechariah, who pretended that by studying the prophecies, he had discovered the exact day on which the Messiah would appear; and declared that the Jewish people would then be gathered together by the Lord, Who would subdue their enemies and resettle them in their ancient kingdom. The Jews, always too easily deceived, prepared for this grand event by prayer and fasting; and on the appointed day they crowded to the synagogues clothed in white robes. Besides having the mortification of a bitter disappointment, they thus brought upon themselves the insult and ridicule of their enemies.

In Germany, during the thirteenth century, the Jews suffered much, in consequence of their being constantly accused of committing crimes more or less heinous. At one time they were charged with encouraging the Persians and Tartars to attack the country and destroy the Christians; at another time, with preventing the baptism of those amongst them who wished to become Christians; and they were repeatedly accused of murdering Christian children at the time of the Pa.s.sover. What truth there was in any of these accusations, we do not know, but each was made by the people a pretext for robbery and murder; nor could the authorities save the wretched Jews from the fury of their Christian enemies. On one occasion, when the people of Munich were murdering all the Jews they could find, the town officers, unable to stop the tumult, advised the wretched victims to take refuge in their synagogue, a strong stone building, till the fury of their persecutors should cool down: but in spite of the efforts made by the Duke of Bavaria and his officers, they were all burnt, or otherwise killed in the synagogue. Notwithstanding all these persecutions, many learned rabbis flourished in Germany during this century; and towards its close violent disputes arose amongst the Jews themselves, as to the doctrines which were to be believed and taught. The consequence was, that the Jews were divided into two parties or sects, the Rabbinists and the Caraites: these two sects hated each other, since the Caraites taught that the Talmud, regarded by the Rabbinists with the greatest veneration, was not to be depended upon in any way whatever.

Towards the end of the century, when Germany was disturbed by the wars between Albert of Austria and another prince, who both wished to be Emperor of Germany, a peasant pretended that he was sent by G.o.d to destroy all the Jews. This man went about the country declaring his errand, and exciting the people to execute the Will of G.o.d. The mult.i.tude rose at once, and killed great numbers of the Jews; whilst many of these unhappy people destroyed themselves and their families, to escape from their enemies. Albert would gladly have put a stop to this barbarous persecution; but he was afraid that if he did so, many of his followers, who believed that the peasant really had a divine commission, would abandon him, and take the side of the rival prince.

The riot was at last stopped, and a heavy fine laid upon the town of Nuremburg, where it had begun: half the town was already burnt down, by the Jews setting fire to their own houses.

It has been already said, that the Roman Pontiffs, or Popes, often interfered to stop the persecution of the Jews, and to check the mistaken zeal of those who wanted to _force_ them to become Christians. In 1247, Innocent the Fourth wrote a letter in defence of the Jews, declaring that they were not guilty of the crimes laid to their charge; and he also said, that their condition under Christian princes, was far more miserable and wretched than that of their fathers had been under Pharaoh.

There were a great many Jews in the kingdom of Naples, and they had much wealth: as they had done the king some important service, he treated them with great indulgence. But after his death, attempts were made to convert them, instead of allowing them still to enjoy the free exercise of their religion. The Jews, fearing a persecution, offered to become Christians, provided they were allowed to marry into the richest and n.o.blest families in the kingdom--a condition that they felt certain would be refused; but to their surprise and sorrow, permission was granted, and thus they were obliged to profess Christianity; but those who were not able to make advantageous marriages, soon returned to the practice of their own religion.

It is said, that a monk, who wished the Jews to be punished for pretending to be Christians, hid a cross in a heap of earth, and then accused one of these poor creatures of having done it: the people, enraged at such an act, rose at once and ma.s.sacred a great number of the Jews, and more would have been put to death if the n.o.bles had not interposed, and even given shelter in their own houses to some of the most wealthy, who were always the peculiar objects of popular fury. In the East, the number and the power of the Jews were much lessened during the thirteenth century. The Caliph of Bagdad, who was a zealous Mahometan, and very fond of money, was vexed to see a people growing rich by their own industry, whilst they were always ready to receive any one who declared himself to be the Messiah: and he therefore began a persecution, by which he hoped to compel all Jews, either to become Mahometans or to leave his dominions. Some departed; others, to avoid exile, pretended to become followers of Mahomet. In some parts of the East the Jews suffered greatly from the invasions of the Tartars; but towards the end of the century they enjoyed peace for a short time, under a prince, whose chief minister and favourite was a Jewish physician, who obtained many privileges and indulgences for his countrymen. But on the death of this prince, his Mahometan subjects, enraged at the favour he had shown to the Jews for the sake of his minister, accused the latter of having poisoned his master: he was condemned without any proof, and vast numbers of his countrymen were at the same time murdered.

Palestine was greatly distressed by the wars between the Christians and the Saracens. The Jews had still some synagogues in their native land; and even amidst their troubles, several learned rabbis appeared amongst them, the most remarkable of whom was styled the "Father of Wisdom"; he had been born in Spain, but went to live in Judaea, where he built a synagogue. Several learned rabbis of the Caraite sect flourished in different parts of the East during the thirteenth century.

The fourteenth century does not seem to have brought any comfort to the wretched Hebrews. The same avarice or love of money which made Philip the Fourth drive them out of France, made Louis the Tenth, who became king A.D. 1314, bring them back again; because he wanted some of their money to enable him to reduce the Flemings to subjection.

The Flemings were the inhabitants of Flanders, a country in that part of Europe which we now call Belgium. The conditions upon which the Jews were allowed to return to France were, that they should pay a heavy tax to the king; and that their stay in the country should be limited to a period of twelve years. During this time they might make money by trade and labour: they might buy land for synagogues and burying-places, and they might purchase any books they pleased with the exception of the Talmud: but they were forbidden to converse publicly or privately with any Christian; and they were obliged, as before, to wear a mark upon their upper garment.

Philip the Fifth became King of France in A.D. 1316, and during his reign the Jews suffered much from a body of men called "The Shepherds." They really were shepherds and labourers, who left their usual occupations to go, as they said, to the relief of the Holy Land. Their leaders were two priests, who, by pretending to work miracles, got many of the lowest cla.s.ses of the people to join the band. Having thus strengthened themselves by the addition of a considerable body of desperate ruffians, the Shepherds plundered the southern provinces of France, and by breaking open the prisons, added still further to their own numbers, by receiving the liberated criminals as brethren. They committed the most unheard-of barbarities, especially upon the Jews, who fled before this savage band, and took refuge in considerable numbers, in a strong castle, near Toulouse; and here defended themselves bravely, but in vain. When no hope of safety remained, they put themselves or each other to death. Many of the Shepherds were taken and executed.

Chapter XI.--END OF THE FOURTEENTH CENTURY.

About ten years after the affair of the Shepherds, the Jews in France were accused of having been bribed by the Saracen king of Granada to poison all the wells and rivers in the country. There was no proof of this but the declaration of a leper, who said, that a rich Jew had given him money to poison some wells; but this was enough for the populace, who, without waiting for inquiry or trial, rose at once, and put numbers of the suspected race to a cruel death.

The king, Philip the Sixth, shamefully took advantage of this popular outcry, and imprisoned the wealthy Jews in Paris until they told him where their treasures were hid; he then seized the greatest part for his own use, and banished the whole race from his dominions. The Jews, thus expelled from France, took refuge in the northern part of Italy, then called Lombardy, and there first established "banks," and the system called "banking"; by which merchants, in lands far distant from each other, could receive the price of goods exchanged, without the risk of sending money: and by this means, the Jews from this time were often able to save their riches from the avarice and violence of their enemies. But the system of banking was not useful to the Jews alone: it was of the greatest service to trade in general, as well as to individuals, and has continued so up to the present time, when every considerable town in almost all European countries has its bank or banks. The great skill and cleverness of the Jews in all matters connected with money, made the monarchs of various kingdoms willing to let them remain in their dominions; for though they would gladly have been rid of the Jews themselves, they were anxious to keep their wealth in the country.

After John the Second became King of France, A.D. 1351, the Jews tried to obtain leave to return to France; but the permission was not granted until 1356, when, John having been taken prisoner by the English, the money of the Jews was needed to raise the sum demanded for his ransom. The children of Israel were, therefore, re-admitted into France for twenty years, on condition that they should at once pay a considerable sum, and that each Jew should pay annually a fixed tax. They would have been wiser to have remained out of the kingdom; for during the reign of Charles the Sixth, which began in 1380, they were often fined, scourged, and many of them executed, on pretence of their having committed various crimes. The wicked absurdity of many of these accusations is proved by the fact, that when Charles the Sixth became mad, the Jews were accused of having deprived him of his senses!

Towards the end of the fourteenth century, the people of France again became clamorous for the banishment of the Jews; and supported by certain n.o.blemen who owed those unhappy creatures money, they broke into their houses, murdered the inhabitants, and seized all the property they could find. Some of the persecuted race took refuge in one of the prisons: their wives attempted to follow them, with their children in their arms, but the mob forced the little ones away from their mothers, and carried them off to be baptized. The government, too weak to venture on punishing the perpetrators of these crimes, replaced the Jews who survived in their houses; and ordered that all persons who had taken any of their property should give it back to them--an order which was, of course, only laughed at. In A.D. 1394, an Act was pa.s.sed, banishing the Jews from France for ever; but as the town of Metz, in that part of the country called Lorraine, was then a free city, under the protection of the Emperor of Germany, the Jews continued to reside there in peace; and after Lorraine became a part of the kingdom of France, the French monarchs did not molest the Jews in Metz. But though, until the seventeenth century, Metz was the only city in France where the Jews were _allowed_ to reside, a few were always to be found in different parts of the kingdom. Mary de Medicis, the wife of Henry the Fourth, who became king A.D. 1589, sent for a Jewish physician to Paris, where he was allowed free exercise of his religion for himself and his family.

The Jews, who were driven out of France in 1394, went mostly into Germany, where, however, they could not have much hope of peace, as their brethren in that country had suffered much from the beginning of the fourteenth century. About the middle of the century, a number of ignorant and superst.i.tious Christians, imagining that the Almighty had ordered them to scourge themselves and kill the Jews, formed themselves into a company, called "Flagellants," for the purpose of carrying out what they conceived to be the Divine commission. They proceeded to whip themselves in the most cruel manner, and then began their work of destruction. After many of the Jews had been murdered, the Flagellants came to some agreement with their unhappy victims; but this was rendered useless by the conduct of a Jew of Frankfort, who, not being satisfied with the agreement made, set fire to one of the public buildings, which was burnt down, with all the valuable papers it contained: the flames spread to the cathedral, and burnt that also to ashes. For this crime, not only the guilty Jew, but all his innocent brethren also, were put to death; with the exception of a few, who managed to escape, and took refuge in Bohemia.

The year after the affair of the Flagellants, the Jews in Germany were accused of poisoning wells and springs, and a fresh ma.s.sacre took place all over the country.

At Metz, the Jews not only defended themselves, which they were perfectly right to do, but in revenge put to death, in a barbarous manner, 200 unarmed Christians, who were in no way answerable for the attack upon them.

The enraged populace punished this real crime, by killing many thousands of the Jews, and setting fire to their houses. The flames spread, and did much damage in the town. This persecution extended over the whole of Germany; some of the princes and n.o.bles tried to save and help the miserable victims, but with little success.

The Jews who had fled into Bohemia suffered equally at Prague; during the Feast of the Pa.s.sover, they were burnt in their synagogues whilst engaged in their devotions.

Soon afterwards another persecution was raised, on the old charge of poisoning springs and rivers; and this persecution extended through Germany and into Italy, Provence, and other parts. The Emperor of Germany himself, convinced of their innocence of this pretended crime, endeavoured to convince his Council that it was impossible for the Jews to have committed it; but such was the feeling against the Hebrew race, that in order to save them from worse calamities, the Emperor was forced, at the close of the fourteenth century, to command these unhappy creatures either to be baptized, or to leave the country. The Jewish historians tell us, that very few did give up their religion; or, as they expressed it, "forsake the glory of their G.o.d."

In Spain, the Jews suffered dreadfully at the beginning of the fourteenth century from the Shepherds, who, after finishing their work of destruction in France, carried fire and sword into Spain; marking out the race of Israel as their especial victims: and a pestilence that broke out in the army of the Shepherds increased their fury against these devoted people, whom they accused of having caused it by poisoning the rivers. This story was readily believed, or at least accepted, by those who ought to have known better; and great numbers of Jews were actually imprisoned on this charge: after a long confinement, the judges declared them to be innocent. The king, unwilling to allow that he had imprisoned them unjustly, pretended that he had only kept them in prison in order to convert them; but he caused a large number who refused to be baptized, to be put to death.

Alphonso the Eleventh, king of Castile, was the friend and protector of the Jews, and had one of that nation for his princ.i.p.al minister and adviser. But this displeased his turbulent and rebellious subjects, who accused a Jewish boy of having in some way insulted the Sacrament: they became so violent upon the subject, that the king was obliged to summon a Council, to decide whether the Israelites should be put to death, or banished. Banishment was decided upon; and they were commanded to leave the country within three months' time: but mean time it was discovered that a _Christian_, and not a _Jewish_ lad, had committed the offence complained of; and the king recalled the sentence of banishment, to the great disappointment and indignation of the enemies of the Jews, who declared, that the witnesses who had proved the Christian lad to be guilty, had been bribed to do so.

The same kind of treatment was experienced by the Israelites in other parts of Spain during the fourteenth century; but during that period the Popes in general treated them with humanity. Troubles and disputes unconnected with the Jews had caused the Popes for a time to leave Rome, and take up their residence at Avignon, in the south of France.

Clement the Fifth, then Pope, did all in his power to save the Jews from the violence of the Shepherds, and all their other enemies: he also provided for them the means of instruction, by ordering that Hebrew should be taught in all the Christian universities, or places of education for young men; so that there might be some, able to show the Jews from their own Scriptures, how all ancient prophecies pointed out Jesus Christ as the true Messiah. Again, when the Jews were persecuted on pretence of their having poisoned the rivers, Pope Clement the Sixth exerted himself on their behalf; many of them found a safe asylum in Avignon, and the Pope left nothing undone to relieve their misery, and soften the fury of their persecutors. In Italy, the Jews seem to have been pretty well treated during the fourteenth century, and in Poland they met with favour and indulgence: by their industry they gained wealth and power, and became a prosperous and flourishing people, as they have ever since continued to be in that country. Poland produced many learned Jews; and Jewish children from all parts were sent there to study the Talmud, and to learn and practise all the peculiar rites and ceremonies of their religion.

We have now come to the close of the fourteenth century. The dreadful sufferings endured by the Jews up to this time, and during future years, must remind us how surely all the prophecies contained in Scripture will be fulfilled. The prophets had foretold, that in consequence of their sins they would suffer unheard-of miseries: history shows us the accomplishment of this prediction.

Then again, it is wonderful that with such persecutions, they should not have been utterly destroyed; but, no, the Lord had said by His prophets, that they should be scattered throughout all lands, but not destroyed. The whole history of the Jews proves the truth of the Bible; and it should remind us, that Scripture equally warns us, that if we sin we shall also suffer; and that nothing will be acceptable to G.o.d, but a true, loving, and faithful devotion of ourselves to the service of Jesus Christ, Whom we acknowledge to be the Son of G.o.d, the promised Messiah.

Chapter XII.--THE JEWS AND THE INQUISITION.

During the fifteenth century there were no Jews in England or France.