“Quis meus author erat? Judæi. Quomodo? Sumptu. Quis jussit? Regnans. Quo procurante? Magistris. Cur? Cruce pro fractu LIGNI. Quo tempore? Festo Ascensus Domini. Quis erat locus? Hic ubi sisto.”
At Brentford, the people rose up against the Jews, and robbed them of whatever goods they could lay their hands upon. On this occasion, forty-five of the principal actors in the outrage were apprehended by the authorities of the place. The whole of these were, however, shortly after liberated, upon the intervention of the Bishop of Lincoln, because it was maintained that no man could impeach them of any crime or breach of the peace.
After the battle of Eversham, when the rebel barons had assembled an army in the eastern counties, they marched a part of their forces to Lincoln, broke into the houses of the Jews, and plundered them of their wealth; then making an excursion to Cambridge, they committed a similar outrage, and carrying away with them the richest of the Jews, forced them to pay heavy ransoms for their liberation. These and many other acts of oppression and cruelty were inflicted upon the Jews by the populace.
The conduct of the people was the natural result of the unrestrained extortions practised by the crown. The daily occurrence of these extortions led the populace to regard the Jews as persons who were not within the usual protection of the law, and they therefore considered it no crime to enrich themselves at the expense of those unfortunate people. But though the king did not hesitate to oppress the Jews himself, yet he had good reasons for shielding them against the violence and extortions of his subjects. He considered the Jews and all they possessed as his own peculiar property, and he consequently looked upon every act by which they were impoverished, as withdrawing so much from his own wealth. Measures were therefore taken to prevent a continuance of the outrages of the people; and directions were issued to twenty-six of the principal inhabitants of the towns where the Jews resided,[1] to protect them from any further acts of violence, under heavy penalties for disobedience.[2]
[1] – Dr. Jost observes, how great must their danger have been, since twenty-six burgesses in each town were necessary to protect them.
[2] – See [Appendix S].
The Jews seem to have been treated by that monarch exactly as slaves, and were presented as gifts to his children. Prince Edmund was presented with a rich Jew, Aaron. As it happened, however, Aaron was not the worse off on that account; for Edmund does not seem to have inherited much of the avarice and rapacity either of his father or mother. This Jew, therefore, fared far better than many of his brethren. He was enfranchised altogether by that prince for the trifling remuneration of an annual pair of gilt spurs,[1] and had, moreover, the peculiar liberty of residing wherever he liked in any part of the kingdom. There were several others who were favoured with the king’s countenance; for instance, Cressey and two other Jews of London were freed, by the intercession of the king of the Romans, from all sorts of tallages, for the space of five years, for the trifling remuneration of one mark and a half of gold, to be paid by each of them annually. And also to a certain Jacob le Eveske, by the interference of the queen, an exemption was conceded from all sorts of tributes and taxes all his life-time; and the same privilege to his son Benedict after his father Jacob’s death. A few other instances of that kind are adduced by Prynne.
[1] – See [Appendix T].
However, the favour bestowed on individuals had only the effect of exciting the odium of the populace against the whole community, and thus kindled the flame of persecution in the breasts of the British Christians to an incredible pitch. In fact, they first pretended that the crown lavished too many favours on the Hebrews, and then maintained that the king was not a good Christian in consequence; till they wrought him up to the pitch they aimed at. Eleanor even, who was as unprincipled a plunderer of the Jews as the king himself, whenever an opportunity occurred, was also accused of patronizing them, simply because it was supposed that when Eleanor was married to Henry, a great number of Jews followed her to this country, hoping to experience the same favour they enjoyed in her paternal country. All these pretences pressed heavily upon the poor Jews. New cruel enactments were devised against them; and the king was obliged to sanction them, in order to retain the pretensions to the name Christian. Cruelty to the Jews seems, then, to have been an infallible feature of a good Christian. Thus, in the fifty-first year of this reign, when the statute of Pillory passed, it was enacted, amongst other things, that “no person should purchase flesh of a Jew.” “The regulations of these statutes,” says Mr. Blunt, “had reference principally to the conduct of the Jews, and to their intercourse with the Christians.” If their fury went no further, the Jews would have had no reason to be sorry; for truth to speak, the less intercourse the Jews had with those Christians, the safer they were. But the people did not stop here. Indeed, there were circumstances arising out of the authority claimed by the crown over the Jews, which induced the nation to require some regulations with respect to their property and possessions. The right of the crown with respect to them, was not unfrequently, in the exercise, oppressive to the Christian inhabitants. When the king seized the estate of a Jew into his hands, he claimed to be entitled, as part of his effects, to all the debts which were at the time owing to him, and the debtor to the Jew thereby became the debtor of the king—a situation which the wants of the crown in these times rendered dangerous and oppressive. It was the custom of the Jews, instead of advancing money on mortgage, to purchase certain rent-charges on annuities, secured upon the landed estates of the debtor. These rent-charges had increased to a very large extent, and by becoming vested in the king, were probably found to give the crown a dangerous hold upon the landed proprietors of the country. As a further consequence, also, of the title claimed by the king to the property and estates of the Jews, an encroachment was made upon the accustomed rights of the tenure. When a Jew became entitled to any landed property, the fruits and privileges of the lord of the fee became immediately endangered or suspended; for, besides that the land was liable at any time to be seized into the hands of the king, who, upon feudal principles, could not hold of any inferior, the lord was deprived at once of his chance of escheat and the advantages of reliefs, as the king claimed in all cases to succeed to the lands of a Jew upon his death; and the heir, for permission to take the land of his ancestors, paid his relief to the king. In cases of outlawry, moreover, the king stepped in and deprived the lord of his escheat.
In consequence of this state of circumstances, the king was constrained, towards the conclusion of his reign, to grant the following charter:—