In addition to the boy’s unlikely story, there were no symptoms whatever that witness ever underwent such an operation. Under such circumstances, and with such unsatisfactory evidence, the poor Jews would, doubtless, have been honourably acquitted. But as this calumny originated, in all probability, with the ecclesiastics, they could not brook disappointment; and contrived, therefore, to become accusers, witnesses, and judges themselves. The bishops accordingly insisted upon the matter being tried in their courts; and as soon as the charge was dismissed by parliament, as incapable of being proved satisfactorily, the professing ministers of Christianity, who stated that the boy was circumcised in derision and contumely of their Lord and Master, determined to take the law into their own hands. They maintained that such questions belonged exclusively to the jurisdiction of the Church, and that the state had no right to interfere. Baptism and circumcision, they argued, being matters of faith, the ministers of that faith had, therefore, alone the right of deciding cases of that kind. The poor Jews were therefore once more dragged before a judge and jury who were most inimical to them, whose avaricious affections were set on their hard-earned riches. One can easily guess the result of the judgment seat, and the fate of the unfortunate Norwich Jews. William Ralegh, Bishop of Norwich, acted as judge: the archdeacon and the priests as witnesses, who deposed on oath that they saw the boy immediately after he was circumcised, and that there were then all the signs, that such an operation had been performed upon him. Why and wherefore the archdeacon and priests kept it quiet so long; the judge did neither ask nor care. How it came to pass that the signs had, in the short space of four years, totally disappeared, the judge did not investigate. A certain Maude also deposed, in confirmation of the charge, that after the boy was taken home, the Jews called upon her to warn her against giving him any swine’s flesh to eat. Four of the accused were condemned to be dragged by horses’ tails and to be hanged.¹ How hateful must the ecclesiastics have rendered themselves to the Jews! With what a despicable idea have they furnished the Jews, of the Christian religion! Are we to be surprised that a Jew who embraced Christianity, and received even holy orders, was induced to return to Judaism, and to submit to suffer persecution with his brethren, rather than countenance the religion of such men?² Is it to be wondered at the paucity of Jews becoming the disciples of a religion, whose professors were so devoid, not only of any religious feelings whatsoever, but also of any human feelings? And shall we wonder that the Jew who embraced Christianity in those days was so dreadfully hated, and considered altogether such an one as his new co-religionists? ¹ See Appendix A. ² See Appendix B.