What could the Jews expect from such a character? The natural effect of the cruelties to which they had been subjected during the last reign, under Richard Cœur de-Lion—who, though generous, was yet rash and romantic, which was the cause of their very great sufferings—I say, the natural effect would have been to deter them from attempting to accumulate any more wealth in this country; and it was to be apprehended that on the accession of such an unprincipled man to the throne, and the semi-barbarian state of the then people of England, who were continually quarrelling with each other, and were ready at all times to plunge the sword or the lance into the breasts of each other: the Jews, under such circumstances, instead of resorting to England, as holding out to them inducements for the acquirement of riches, might have been expected to have quitted this island altogether. It was well put into the mouth of a Jewish maiden of that age, “Such is no safe abode for the children of Israel. Ephraim is an heartless dove—Issachar an over-laboured drudge, which stoops between two burdens. Not in a land of war and blood, surrounded by hostile neighbours, and distracted by internal factions, can Israel hope to rest during her wanderings.” It was to be apprehended that they would have betaken themselves to Spain, where their brethren were just then highly honoured, and enjoyed great favour at the Spanish courts.[1] But John was an artful man as well as a wicked one.
[1] – See [Appendix A].
The law which his brother Richard enacted, relative to the Exchequer of the Jews, permitted the king to exercise unlimited power over the properties of the Jews. This circumstance afforded him great facilities for obtaining supplies to a large amount, upon any emergency. John wanted money continually in consequence of his incessant disagreements with his people. He saw it necessary, therefore, to devise some measure which would have the effect of allaying the fears of the Jews; and therefore began his reign with pretended kindness towards them, holding out to their view the expectation of greater security in future.
Accordingly, King John, in the first year of his reign, to show the Jews that they would not be molested by reason of any antipathies which he entertained towards them on account of their creed, granted them permission to nominate a person to the office of chief Rabbi of England, and confirmed the appointment by the following charter:—“The king to all his faithful, both to all the Jews and English, greeting. Be it known, that we have granted, and by our present charter confirmed, to Jacob the Jew, of London, Presbyter of the Jews, the jurisdiction of all the Jews throughout all England. To be had and to be held by him during his life-time, freely and quietly, honourably and entirely, so that no one may presume to molest or trouble him in any way. We wish, therefore, and firmly command, that the same Jacob, Presbyter of the Jews of all England, may live secure, shielded, and peaceably defended. And if any one shall presume to impeach him on that account, that without delay you cause amends to be made (our interference to be procured for our protection), as also for our Dominican Jews, whom we keep in our special service. We also prohibit any plea to be entered in, concerning any thing that belongs to him, unless before us, or before our chief justice, as it is appointed by our brother Richard.”[1]
[1] – See [Appendix B].
Highly flattering as this appointment must have been to the Jews, the king complimented them still more by granting Jacob, who was their first chief Rabbi, a charter of safe conduct through his dominions, honouring him in the record with the highest terms of love and respect, and commanding all his subjects to regard his person with the same reverence and affection as they were bound by their allegiance to pay to the king himself.
As this was the first time that the Jewish nation was so honourably mentioned, and so carefully protected, it may not be unacceptable to hear the whole charter. The original is a mixture of Latin, Saxon, and French.
“John by the grace of God, &c. To all his faithful subjects, to whom these letters shall come, as well beyond as on this side the sea. You are commanded and enjoined, that through whatever village or place, our well beloved and intimate Jacob the Presbyter of the Jews may pass, that you allow him and everything belonging to him to pass safely and freely, and that you make him comfortable; and that you do not suffer any injury, trouble, or violence, to be offered to him any more than to ourselves; and if any one should presume to injure him in any wise, that you cause redress to be made without delay.”[1]
[1] – See [Appendix C].
In furtherance of the same purpose of conciliation, the king, also, in the second year of his reign, granted two other important charters; the one extended to the Jews of Normandy, as well as to those of England, the other was confined to England alone. By these charters it was, amongst other things, granted to the Jews, that they might live freely and honourably within the king’s dominions, and hold lands and have all their privileges and customs, as quietly and honourably as they had, in the time of Henry I.; that if a Jew died, the king would not disturb his possessions, provided he left behind him an heir who could answer his debts and forfeitures; that they should be at liberty to go where they would, with all their chattels and effects, without restraint or hindrance. Certain regulations were also prescribed for the adjustment of any differences which might arise between the Jews themselves, or with Christians; as between themselves, all disputes were to be settled according to their own laws; if any Christian had a plaint against a Jew, it was not to be tried in the ordinary manner, but by a jury of Jews, and before particular judges, as will be seen by the following literal translation of the same great charter of the Jews.