P. 108, l. 11. “_The Jews are wont to celebrate the feast of unleavened bread, fermenting it with the blood of some Christians._” This accusation, now known as the Blood Accusation, has been for many centuries the favourite superstition of the Jew-haters. It was revived by Prynne and Ross during Menasseh’s sojourn in London. During the residence of the Jews in England previously to 1290, it played a conspicuous part in their persecution. (See Joseph Jacobs’ “Little St. Hugh of Lincoln,” _Jew. Hist. Soc. Trans._, vol. i., especially pp. 92–99. “The Blood Accusation, its origin and occurrence in the Middle Ages,” reprinted from the _Jewish Chronicle_, 1883.) There is a very voluminous literature of the Blood Accusation (see especially Zunz’s “Damaskus, ein Wort zur Abwehr,” Berlin, 1859), but it has not hitherto been noticed that during the period the Jews were banished from England (1290–1655) the superstition continued to haunt the public mind. We have a curious instance of it in 1577. When John Foxe, the martyrologist, baptized a Moorish Jew named Nathaniel Menda, on April 1 of that year, at All Hallows, Lombard Street, he adopted the Blood Accusation in the address he delivered to celebrate the occasion. “Moreover, if he (Abraham) had seene your unappeaceable disorder without all remorse of mercy in persecuting his (Jesus’s) disciples; your intolerable scorpionlike savageness, so furiously boyling against the innocent infants of the Christian Gentiles: ... would he ever accompted you for his sonnes.” To which the printer’s gloss runs thus: “Christen men’s children here in Englande crucified by the Jewes, Anno 1189 and Anno 1141 at Norwiche, &c.” (John Foxe, “A Sermon at the Christening of a certaine Iew at London,” London, 1578; p. E. iii.) This sermon, originally delivered in Latin, was translated into English and published _in extenso_, together with the confession of Nathaniel Menda, in 1578. It was dedicated to Sir Francis Walsingham, Principal Secretary of State to Queen Elizabeth. Thomas Calvert, “Minister of the Word at York,” was the next to lend his name to the superstition, and to give vigorous expression to it in his “Diatraba of the Jews’ Estate.” This was a preface to “The Blessed Jew of Marocco; or A Blackmoor made White, by Rabbi Samuel, a Jew turned Christian; written first in the Arabick, after translated into Latin, and now Englished” (York, 1648. The British Museum copy is dated in MS. “July 25, 1649.”) His exact words are as follows:—