Out of this controversy a number of sects seem to have arisen—at least, they are first noticed by writers about this time, and they disappear from history soon afterwards. Among these Seidelius of Silesia, George de Novara, and Francis David are the most remarkable.[176] They held opinions culled, some from Judaism, some from Christianity, and differed widely from one another. They had the usual fate of eclectics, being rejected and despised by both parties. In 1516 the Jews had a narrow escape of being expelled from Frankfort. An assembly, consisting of deputies from various sovereigns and free towns, was held in that city, for the purpose of organizing measures for their banishment. Fortunately for them, the deputies could not agree among themselves. The Jews were, however, driven out of Brandenburg. Lippold, physician to the elector of that country, was charged with having poisoned his employer. He made a confession under torture, and was executed; after which all his countrymen were driven into exile. Towards the middle of this century the Jews were for the first time expelled from Prague. They had dwelt unmolested in that city from time immemorial. No one knew when they had first settled there; but tradition said it was in times when Bohemia was yet heathen; and inscriptions on some of the older graves in their moss-grown cemetery are quoted in proof of the fact. The very latest date assigned for their arrival is the tenth century of Christianity. They had built a noble synagogue, and had opened an academy, over which a renowned Jewish doctor presided. But in the troubled times which followed the burning of Huss and Jerome of Prague they continually fell under the suspicion of one, or, it might be said, both parties, the Jews being too cautious to ally themselves with either. This feeling grew stronger when the Reformation itself had fairly engaged men’s minds. Among the mutual jealousies and suspicions which had taken possession of men’s minds, that of the secret plottings of the Jews in favour of their antagonists, was one of constant occurrence. It chanced that terrible conflagrations broke out in some of the larger cities, and among others, in Prague. The Jews were instantly suspected of having caused it. Being suspected was in those times very nearly the same thing as being convicted of it. All those that escaped the flames were banished from the city, with the exception of ten families, who obtained permission to remain. The Emperor was not convinced of their guilt, but the feeling that had been provoked was too strong for him to cope with. He saw plainly that nothing but the death or the banishment of Jews would satisfy the people, and he chose the more merciful of the alternatives offered him. Towards the latter end of the year the real incendiaries were discovered, and the Jews were then permitted to return.