entertained for their brethren elsewhere. Indeed, the mere fact that the grandson of Peter Leonis, a converted Jew, was not only allowed to mix in familiar intercourse with the noblest families in Rome, but was actually raised to the papal chair (A.D. 1130), under the title of Anacletus II., sufficiently shows in how widely different a light the Jews were regarded in Italy and other European countries. No doubt his Hebrew origin was continually thrown in his teeth by his adversaries. But his election to the pontificate is a fact beyond dispute.[139] We may note also the different course pursued in Naples (A.D. 1260) by the Italian rulers from that ordinarily adopted on such occasions in other countries. At Trani, in the Neapolitan territory, the Jews had been protected and favoured by Frederick II., to whom they had rendered many signal services. On his death-bed he commended them to the protection of the States, who, however, adopted the opinion, common enough in those times, that the greatest service they could do the Jews was by obliging them to turn Christians. To avoid the persecution which was imminent, they agreed to change their faith, conditionally on being allowed to intermarry with the noblest families in the kingdom. A good deal of indignation was excited by this permission, and this rose to a greater height when several relapses took place. To punish them a monk at Trani buried a cross in a dunghill, and then accused a Jew belonging to the city of the sacrilege. A riot was the result, in which not only the supposed criminal, but all his countrymen in the town, were murdered. The outbreak extended to Naples, and similar scenes of bloodshed would have ensued, if the authorities had not intervened. Alexander IV., the reigning pope, issued a proclamation requiring the rioters to desist; the king and the nobles lent their authority, and the _émeute_ was suppressed before much blood had been shed. In the fourteenth century, which we have now more especially under consideration, the first thing we have to note is, the proposal of Pope Clement V., who in 1308, three years after his accession to office, removed the seat of papal government to Avignon, where the popes continued to exercise undisputed authority for a period of seventy years. Clement V. is a ruler for whom little admiration or respect can be obtained. Nevertheless, his suggestion—if it did not amount to an order—that a Hebrew professorship should be established in every European university, in order that the Church might gain a complete knowledge of the Hebrew language and literature, and so be enabled the more effectually to promote the conversion of the Jews, deserves our notice and respect. The words may have proceeded out of the mouth of iniquity and falsehood, but they are nevertheless the words of righteousness and truth.