Relations, then, between the Jews and their fellow citizens were cordial. The horizon seemed serene. But if one looked closer, one could see the gathering clouds slowly encroaching upon the calm sky, clouds which were soon to burst in a storm of bloody hate and murderous ferocity. Although the change came about imperceptibly and the Jews enjoyed the calm preceding the tempest, despite this and despite themselves, they entertained a smothered distrust of the Christians. For instance, they used ugly expressions to designate objects the Christians venerated. The Christians responded in kind. The ecclesiastical works of the time are full of insults and terms of opprobrium aimed at the Jews. If one reads the narrative of the Crusades, during which the blood of innocent massacred Jews flowed in streams, one must perforce excuse, not so much real hostility toward the Christians, as the employment of malicious expressions directed against their worship. The feeling that existed was rather the heritage of tradition, the ancient rivalry of two sister religions, than true animosity. As for tolerance, no such thing yet existed. It was difficult at that time for people to conceive of benevolence and esteem for those who professed a different belief. The effect of the First Crusade upon the inner life of the communities was to create anomalous situations within families, necessitating the intervention of rabbinical authorities. The Responsa of Rashi dealing with martyrs and converts no doubt sprang from these sad conditions. A woman, whose husband died during the persecution, married again without having previously claimed her jointure from the heirs of her dead husband; but she wanted to insist on her rights after having contracted the new union. Rashi, in a Responsum, the conclusions of which were attacked after his death by several rabbis, declared that the claim of the woman was entitled to consideration. The echo of the Crusades is heard in other instances. I have already spoken of the liberal, tolerant attitude[126] assumed by Rashi in regard to the unfortunates who deserted the faith of their fathers in appearance only, and sought refuge in that of their persecutors. He excused the hypocrisy of these weak beings, who accepted baptism only externally and in their hearts remained Jews.