They demolished the synagogue, and sacked the Jewish residences in the houses owned by the Shlakhta (1592). In Kiev, where the Jews had been settled in the Old Russian period,[59] the burghers were endeavoring to secure from the King the privilege _de non tolerandis Judaeis_ (1619). The hostility of the burgher class, which was made up of Germans to a considerable extent, manifested itself with particular intensity in the old hotbed of anti-Semitism, in Posen. Attacks on the Jewish quarter on the part of the street mob and "lawful" persecutions on the part of the magistracy and trade-unions were a regular feature in the life of that city. In the case of several trades, as, for instance, in the needle trade, the Jewish artisans were restricted to Jewish customers. In 1618 a painter employed to paint the walls of the Posen town hall drew all kinds of figures which were extremely offensive to the Jews, and subjected them to the ridicule of an idle street mob. Two years later the local clergy spread the rumor, that the table on which the famous three hosts had been pierced by the Jews in 1399[60] had been accidentally discovered in the house of a Jew. The fictitious relic was transferred to the Church of the Carmelites in a solemn procession, headed by the Bishop and the whole local priesthood. This demonstration helped to inflame the populace against the Jews. The crowd, fed on such spectacles, lost the last sparks of humanity. The scholars of the Jesuit colleges frequently invaded the Jewish quarter, making sport of the Jews and committing all kinds of excesses, in strange contradiction to the precept of the Gospels, to love their enemies, which they were taught in their schools. Based on malicious fabrications, ritual murder trials become endemic during this period, and assume an ominous, inquisitorial character. Cases of this nature are given great prominence, and are tried by the highest Polish law court, the Crown Tribunal,[61] without any of the safeguards of impartiality which had been provided for such cases by the ancient charters of the Polish kings, and had been more recently reaffirmed by Stephen Batory. In 1598 the Tribunal of Lublin sentenced three Jews to death on the charge of having slain a Christian boy, whose body had been found in a swamp in a near-by village. To force a confession from the accused the whole inquisitorial torture apparatus was set in motion, and execution by quartering was carried out with special solemnity in Lublin. The body of the youngster, the involuntary cause of the death of innocent victims, was transferred by the Jesuits to one of the local churches, where it became the object of superstitious veneration. Trials of this kind, with an occasional change of scene, were enacted in many other localities of Poland and Lithuania.