The Jews in Great Britain / Being a Series of Six Lectures, Delivered in the Liverpool Collegiate Institution, on the Antiquities of the Jews in England.

by Moses Margoliouth

[1] – It appears that Edward had already contemplated the total banishment of the Jews in 1290, for fifteen years after that statute was enacted the Jews were altogether expelled.

The provisions of this act were afterwards rigorously enforced; writs were at different periods issued to compel the Jews to reside in the towns prescribed for them, to levy the sum of three pence a head on all who were above the age of twelve years, and to oblige all who were more than seven years old, to wear the badge directed by the statute.

The Jews were for a long time silent as regards the merits of the Christian religion, but they could contain themselves no longer. They began openly to abuse Christianity, and stated publicly that it could not be a religion given by a merciful God, since it allowed such inhumanity.

The king, therefore, with an appearance of pious zeal, which was either prompted by the dictates of his own conscience, or adopted in deference to the spirit of the times, commanded steps to be taken to make the Jews—apparently at least—respect the Christian faith. The first means adopted with a view to this object were, as might have been expected in that age, of a compulsory nature. In the seventh year of this reign, the king issued a proclamation, directing that any Jew who was heard openly to revile the divinity of Christ, should be forthwith put to death; and if convicted of being a common blasphemer, should be punished according to the law in such cases.[1]

[1] – See [Appendix B].

The Jews insisted, however, that they should not be called by the name of Christian, considering such an epithet, when applied to them, a defamation of character. Accordingly we find, that when a Jewish woman was once called a Christian, and affirmed to have been baptized, her husband joined with her in an action for scandal and defamation, and appealed to the king for justice. The king actually sent a formal writ, concerning it, to his justices, commanding them to try the matter by an inquisition of Christians and Jews, and obtain for the parties redress, if slandered.[1] To this circumstance may the origin of the new enactment be ascribed, viz., that Jewish females should also wear distinguishing badges.

[1] – See [Appendix C].

For by an edict subsequently issued by the king, the direction with respect to the wearing of badges was extended to Jewesses as well as to Jews; and orders were at the same time given to see that no Christian served any Jew in any menial capacity. In addition to these regulations, which were solely of a temporal nature, measures were also taken with respect to the Jews, which had reference to the promotion of their spiritual welfare. For about the same time, certain friars of the order of the Dominicans undertook to preach to the Jews, and vouched to convince them of the truth of the Christian faith, if the Jews could only be prevailed upon to listen to their preaching. They therefore petitioned the king to force all the Jews to attend their sermons. To forward their pious intentions, the king issued writs to the sheriffs and bailiffs of the different towns where the Jews resided, commanding that the Jews should be compelled to attend such places as the friars should appoint, and be forced to listen to the lectures which were delivered, with attention, and without disturbance.[1] The king, on his part, conceded a portion of the advantages to which he had heretofore been entitled, from the power he possessed over the property of the converted Jews. Letters patent were published, declaring that for the future seven years, any Jew, who might become a Christian, should retain the moiety of his property to his own use; the other half was secured to the house of converts, founded by the late king, to be applied (together with the deodands which were granted at the same time) towards the support of that establishment. We do not find on record many benefits that resulted, from the measures thus taken to induce the Jews to investigate attentively the claims of the Christian doctrines; and it would seem that but few were prevailed upon to surmount the stumbling blocks thrown in the way of their conversion, and to make the sacrifice which was still incurred by the convert to the Christian creed.

[1] – See [Appendix D].

The Jewish converts’ institution was also much patronized by the king. The warden of the house was commanded to elect an able Presbyter to act as his coadjutor, and who was to reside in the house, together with a few other ministers, in order regularly to attend to all the regulations of the house. The king also ordered, that if any of the converts residing in the house were qualified to act as assistant Chaplains, they should be preferred to all others, in the Presbyter’s election. And if any of the convert-inmates appeared likely to become scholars, they should be sent to efficient schools, and properly educated. And if any were more fit for business, they should be sent to learn a trade, but have their board and lodgings in the institution. Should the literary converts, however, be promoted to the Church, they were to cease to participate in the benefits offered by the house. The king also ordered that if after all the expenses of the house were discharged, there should still remain some balance in the hand of the collector or treasurer, the whole of that surplus should be applied to the repairing and beautifying of the chapel belonging to that institution.