One of the Polish historians rightly observes that "the celebrated ex-Chancellor [Andreas Zamoiski] drafted this law more for the purpose of getting rid of the Jews than of bringing about their amalgamation with the national organism [of Poland]." Zamoiski's project is semi-clerical and semi-bureaucratic in character. The Jews are to be granted the right of residence in those towns into which they had been admitted by virtue of former agreements with the municipalities, while other places are to be open to them only for temporary visits, to attend markets and fairs. In the cities the Jews are to settle in separate streets, away from the Christians. Every Jewish adult is to present himself before the local administration and produce a certificate to the effect that he is either a tradesman owning property of the minimum value of a thousand gulden, or an artisan, arendar, or agriculturist. Those who cannot prove that they belong to one of these four categories shall be obliged to leave the country within a year. In case they refuse to leave voluntarily, they are to be placed under arrest, and sent to a penitentiary. Moreover, the author of the project, repeating the old ecclesiastic regulations, proposes to bar the Jews from those financial and economic functions, such as the leasing of crown lands, public contracts, and collection of revenues, in which they might exercise some form of control over Christians. For the same reason the Jews are to be interdicted from keeping Christian help, and so forth. Compulsory conversion of Jews is to be discountenanced; yet those already converted are to be removed from their old environment, and not to be allowed even to see their former coreligionists, except in the presence of Christians. The Catholic clergy was so well pleased with Zamoiski's project that the Archbishop of Plotzk attached his signature to it. Having fortified himself by ecclesiastical and police safeguards, Zamoiski was at liberty to pay a scant tribute to the spirit of the age by including in his project the principle of the inviolability of the person and property of the Jew. After binding the Jew hand and foot by these draconian regulations there was indeed no necessity for further insulting him.