Our history has now brought us to the twelfth century; that is, to the space of 100 years, from a.d. 1100 to a.d. 1200. The twelfth century began as the eleventh had ended; for the Crusaders continued to persecute the Jews in Germany and other countries, as well as in Palestine.

The cry of the Christians was, "Let us destroy the descendants of those who crucified Jesus Christ, so that the name of Israel be no more remembered"—a cry as much at variance with prophecy, as with the spirit of Christianity; for the Holy Scriptures had plainly declared, that the once chosen people of God, though scattered throughout all lands, and severely punished for their unbelief, should never be destroyed.

Among the Christian bishops who interfered in favour of the Jews, was one called St. Bernard, who thought that it was the duty of Christians to convert rather than destroy them; and that kindness was more likely to do this than persecution. St. Bernard brought Innocent the Second, who was then Pope, to agree with him, and to befriend the Hebrew race.

On one occasion, when this Pope entered with much pomp and show into Paris, the Jews, approaching him with great respect, gave him a volume, or roll, containing the Law. The Pope received it, and said, "I reverence the Law given by God to Moses, but I condemn your explanation of it, because you still expect the Coming of the promised Messiah, instead of believing, as the Catholic Church does, that Jesus Christ was indeed the Messiah our Saviour; and that He now liveth and reigneth in Heaven, with God the Father, and God the Holy Ghost."

The next Pope was also favourable to the Jews, and forbade the people to insult them on any occasion whatever. Under such circumstances, the Jews became a rich and flourishing people in Rome, and in all the other cities of Italy.

Towards the close of the twelfth century, a Jewish rabbi, named Joseph, was prime minister to a Christian king of Spain, and had a coach of state, and guards to attend upon him; but having cause to be displeased with the wicked conduct of one of his countrymen, this man, whose name was Gonzales, contrived by his falsehoods to set the king against Joseph, who was in consequence turned out of his office in disgrace. Gonzales, who, though a Jew himself, was no friend to his brethren, now, under pretence of enriching the king, persuaded him to allow him to do as he pleased with eight of the principal Jews. The king consented; Gonzales caused these eight men to be put to death, and seized all their property. He then asked the king to give up to him twenty more; but the monarch refused, thinking it more honourable to demand some of their riches for his own use, than to deprive them of life as well as property: the unhappy Jews gladly consented to give the king large sums of money, in order to preserve their lives. Shortly afterwards, Gonzales, having displeased the king, was shut up in prison, and then the Jews again enjoyed that peace and quiet so favourable to the pursuit of learning, of which they were very fond. Among the learned men who distinguished themselves at this time, the chief was Moses Maimonides, or the son of Maimon. This man claimed to be descended from king David: his knowledge and learning were so wonderfully great, and so far superior to that of any other rabbi, that his countrymen called him "The Eagle of Doctors," (the eagle being the king of his kind,) and declared, that no one before had ever come so near in wisdom to their great founder and lawgiver, whose name he bore.

But the very wisdom and learning for which they praised him, soon raised the jealousy of the Jews against Maimonides; and this feeling was increased by his showing very little respect for the Talmud, and by his teaching some extraordinary doctrines, learnt from a Mahometan of Arabia, under whom he had studied. Thus Maimonides offended a great part of the Jewish people; and at Montpelier, a town in the South of France, the chief of the synagogue persuaded certain learned men to preach against Maimonides, and defend the Talmud: he also caused the works of Maimonides to be burnt, and excommunicated all who should dare to read them.

The learned men amongst the Jews were now divided into two parties: one for and one against Maimonides; and disputes were in consequence carried on for many years. At this time, learning was not entirely confined to men amongst the Hebrew race; for several learned Jewish women made themselves remarkable in the twelfth century. One of these women was so skilful in explaining the Law and the Talmud, that many went to hear her lectures upon these subjects: she spake to the people from behind a latticed window, so that, whilst her voice was heard, she herself could not be seen by those outside.

From Jewish historians we learn, that during this twelfth century many of their nation were raised, at different times, to high offices in the courts of princes; and that others became celebrated as generals. Several learned Jews also renounced their religion and became Christians, and then wrote books in favour of Christianity. One of these Jews turned Mahometan, and wrote a book, accusing his Jewish brethren of having altered the Law given to Moses by God. This greatly pleased the followers of Mahomet, who forbade any person to quote or translate any part of the Pentateuch, as used by either Jews or Christians.

In France, towards the end of this century, the Jews suffered greatly under Philip Augustus, or Philip the Second, who began to reign a.d. 1180. Some Jews were accused of having murdered a Christian youth; king Philip eagerly seized upon such an excuse, and, under pretence of piety and zeal for the glory of God, banished all the Hebrew race from his dominions; allowing them only to keep the money for which they could sell their furniture, the king taking for his own use all the rest of their property. It is even said that these poor creatures were robbed of what money they had been allowed to keep, and reduced to such a state of want and misery, that many died in consequence. The industry and skill of the Jews, however, made their loss felt in every country from which they were expelled; and no doubt that was the case now, for shortly afterwards Philip recalled them, excusing himself to such of his subjects as disapproved of the measure, by saying, that he allowed the Jews to return in order to get from them money to pay the expenses of the Crusades.

So wickedly were the Jews treated at this time, that if one became a Christian, all his property was taken from him—a measure not likely to encourage conversions.

Something must now be said of the treatment of the Jews in England during the twelfth century. Henry the Second, who began to reign a.d. 1154, has been blamed by monkish writers for allowing them to live in peace; but the scene was soon changed.

The great wealth of the Jews caused them often to be applied to by those who wished to borrow money; but they were hated by all Christians, and grievously oppressed and ill-treated in most Christian countries. When Richard the First succeeded his father, a.d. 1189, the Jews hoped, by giving him large sums of money, to secure his favour and protection; and great numbers of them came up to London from the most distant parts of England, just before the king's coronation. The common people in those days were very ignorant and superstitious, and fancied that the Jews were magicians or conjurors, who could bewitch the king, and so do him harm; and Richard, therefore, forbade any Jew to be present in Westminster Abbey at his coronation.

Some of them, however, hoping to forward their own interests, ventured into the abbey, loaded with valuable presents for the monarch; but as they knelt before him, the king spurned them with his foot, and the courtiers followed his example. A great outcry was immediately raised outside the abbey; and at the same time a report was spread, that Richard had given an order for the general massacre of the Jews. An order so agreeable to the people, who hated the race of Israel, was instantly acted upon; and under this false impression, hundreds of Jews perished miserably: houses were broken open, and all the inhabitants murdered; or if they resisted the entrance of their foes, their houses were set on fire. Many of these wretched Jews put their own wives and children to death, to prevent their falling into the merciless hands of the Christians. The day after the coronation, a proclamation was published to stop these shocking acts; but the fury of the people was not so easily checked, and the persecution continued in some degree for several months. Nor was it confined to London, for in other parts of England similar outrages were committed upon the unfortunate Jews.

When Richard the First went to Palestine to take part in the Third Crusade, the Jews suffered a still worse persecution; for although they had furnished the king with large sums of money for the expenses of this war, their enemies were not satisfied.

It has been said, that in those times the Jews best understood how to get rich by trade; one way in which they made money was, by lending it at high interest. If, for instance, any person wanted a large sum of money at once, in order to buy an estate, or carry out any great object, he would borrow it of the Jews; engaging, in return, to pay a certain sum every year, or every month, as interest on the money lent, until he could repay the whole sum.

The Jews who lent money asked very high interest for it; and were often guilty of great injustice and harshness to those who had borrowed it: all this added considerably to the hatred felt towards the Hebrew race on account of their religion.