Hope of Israel Ministries (Ecclesia of YEHOVAH):

The "Jacob's Trouble" Series:

The Edomite Jews and King Edward I of England

When Edward I outlawed usury, the Jews began clipping and sweating coins. All reasonable avenues to get the Jews to change their ways had been exhausted. By 1290, the Jewish children of 1275 were carrying on their parents’ pursuits. The Jewish males were once again engaging in usury, and whatever else to support themselves, except for productive work, and the Jewish females were giving birth to more Jews. Edward had no choice but to pull the weeds out by the roots and expel all the Edomite Jews, which he did with his Royal Edict of 1290.

by HOIM Staff

With two peoples so opposite in character as Jacob (the Anglo-Saxon-Celtic-Scandinavian nations) and Esau (modern Jews), one must predominate over the other. They can never have mutual agreement or equal status. Explains Weisman:

If the laws, religion, government and morals that are characteristic of Jacob are followed in the land, then those of Esau are rejected. Esau will, by the nature of his character, be under the subjection of Jacob. And so it was with the Jews in much of European and American history. [1]

Due to their contrasting traits, when the white race (Anglo-Saxon-Celtic-Scandinavian nations) governs, the Jew (Esau) will always be in a subservient position. All of history verifies this. In a white Christian nation, the Jew will always be the "tail."

Between the years 250 A.D. and 1948 A.D. -- a period of 1,700 years -- Jews have experienced more than eighty expulsions from various countries in Europe -- an average of nearly one expulsion every twenty-one years. Jews were expelled from England, France, Austria, Germany, Lithuania, Spain, Portugal, Bohemia, Moravia, and seventy-one other countries. If Jews had been exiled, expelled, or otherwise done away with by one or two countries, you could possibly make a case for the fable of “anti-semitism,” or that maybe just certain people had a problem with the Jews. However, when it gets to the point that you have a list of 109 different exiles from 84 different places, with some of them having to do so repeatedly, one is forced to start looking at the Jew himself as the problem, and not those attempting to free themselves from the grasp of these parasites.

Just the fact that so many countries were forced to repeatedly exile the Jews, proves that these are relentless parasites, who will stop at nothing to gain control of our countries, enslave our people, and commit genocide against all peoples of the earth.

All these expulsions dispels the myth that “zionism” (which didn’t appear until 1898) and “zionists” are the root source of today’s problems. Both of these are merely symptoms of a much larger problem with the entire Jewish race. None of the countries exiled just some of the Jews, and none were foolish enough to simply consider them a religion or ideology. The Jews were exiled, and expelled, as an entire race then, and should be dealt with as an entire race now. Let's look at one of the expulsions that occurred during the 1,700 year period.

King Edward I -- A Profile

King Edward I (Longshanks -- June 17, 1239 to July 7, 1307) was not a pagan, but was raised in Christianity at a time when the Catholic Church in Rome was known to be the only Christian religion in the world. Edward excelled in martial arts and won a number of jousting tournaments. King Edward’s era was the Age of Chivalry. He became a Crusader from 1268 to 1272 when the death of his father, the King of England, necessitated Edward’s return to England to assume the responsibilities of king.

The first thing which he did when he ascended the throne was to surround himself with English advisors without undue influence from foreign interests, and thus Edward earned immediate grass-roots support from the English people. In 1277, after the conquest of Wales, Edward made null and void all Welsh laws and customs which were barbarous, or in direct variance with the Ten Commandments. Edward was a skilled diplomat, and only resorted to force as a last resort.

As a legislator and legal codifier, he lived up to his reputation among lawyers, statesmen, and other European royalty, as the "English Justinian." European royalty often called upon Edward to mediate disputes because he was highly respected. At one time, he created a great pacification in Europe among the bickering and warring royalty. In 1287, Edward wanted to lead another crusade to the Holy Land to free it from the infidels, but he had to abandon that plan to resolve some feuding among European royalty. After proposing a treaty for the feuding royalty, they accepted Edward’s proposal, but the Pope in Rome repudiated the treaty. In 1288, Edward again attempted to lead a Crusade into the Middle East, but he had to return to England to deal with Scottish secessionists.

Intelligent and impatient, Edward proved to be a highly effective king. The reign of his father, Henry III, was marked by internal instability and military failure. Upon succeeding to the throne in 1272, Edward did much to rectify these issues. He managed to control and placate the unruly English barons, and unite them behind him.

A learned scholar, Edward also took great personal interest in matters of administration and government, and introduced reforms and ideas learnt while staying abroad in the family-held territory of Gascony. He also made great use of his Parliament -- a strategy that helped maintain stability in the country and, more importantly for Edward, brought in regular sums of money to enable Edward to pursue his ambitions.

England -- Leading Up to 1290 A.D.

As the tribes of Israel made their way across Europe, and finally into the British Isles, the Edomites were not far behind!

The first Jews to settle in England were undoubtedly Jews from Normandy, and in England they multiplied their number and their money, until their expulsion in 1290. According to the Jewish Encyclopedia (1906) [2], "William of Malmesbury states that William the Conqueror brought Jews from Rouen to England. William the Conqueror's object may be inferred: his policy was to get feudal dues paid to the royal treasury in coin rather than in kind, and for this purpose it was necessary to have a body of men scattered through the country who would supply quantities of coin (article, 'England')." This initiated the medieval phase of "Jacob's Trouble."

The Jews of England flourished, travelled many miles around Europe, and profited through their usurious proclivities and mercantile pursuits. They lived lavishly, owned great mansions, and bought up English land when the English failed to meet their loans.

The ostentation which possession of great wealth enabled the Jews to display, and their unconcealed contempt for the practices of Christianity, made them an object of universal dislike; as usurers, moreover, they had gained a strangle-hold on the recently founded monastic houses whose splendid buildings they had financed, and on many of the smaller aristocratic families... [3]

The Jews in medieval England built "the great Synagogue," just a short walk from the Tower of London. This was an error for which many Jews paid later, on their short walk to the Tower for their execution. The Synagogue was used not only for religious ceremony, but also to "invite" claims against Christian debtors, effecting a settlement of their debts. One of the richest Jews in England, around 1255, was Abraham of Berkhamstead. Abraham was a very active Jewish usurer, who had debtors in half the counties of England -- from Devon to Yorkshire. Orders were issued by Abraham to the sheriffs that debtors pay up, within a month of Easter following, or else their chattels would be seized.

All the world suffers from the usury of the Jews, their monopolies and deceit. They have brought many unfortunate peoples into a state of poverty, especially farmers, working-class people, and the very poor (Pope Clement VIII, 1592).

For the next 224 years the Edomite Jews preyed upon the people of England with their predatory money practices and heartless confiscation of British wealth.

The following is taken verbatim from the book Edward the First [4] regarding the Jews:

The Jews held a strange position in England since the growth of trade, which attended the Norman Conquest, had first attracted them to settle in large numbers in the country. They had accumulated much wealth, owing to their practical monopoly of all banking business; but as usurers and as infidels, they had made themselves exceedingly unpopular. They were accused of foul crimes, such as murdering and crucifying Christian children, and occasional outbursts of Christian fanaticism had involved them in outrage and massacre.

But the Jews had powerful friends. They were the special subjects of the Crown, and were nearly always protected in their usury by the royal officials, on the simple condition that a good share of their spoil found its way to the king’s coffers. But as thirty and forty per cent were allowable and moderate rates of interest at this time, the Jews were able to pay great tallages to the king, and still live luxuriously and grow rich. Many of the greater nobles emulated the royal example, and formed an holy league with the Jews to ruin or buy out their smaller neighbours.

During Henry III’s reign (1216-1272) the king’s necessities had forced him into constant dependence on the Jews, so that the religious zeal that might, if he had been a free man, have led him in the direction of persecution, found a sufficient outlet in building the Domus Conversorum (Home of the Converted), a home for converted Jews, on the site of the present Record Office, and in entertaining its few inmates with pensions. As a consequence of this alliance between the Jews and the Crown, the baronial opposition was always strongly opposed to the Jews. In 1215, and again in 1258, the baronial triumph involved the unlucky crown agents in much wanton spoliation and persecution.

Edward disliked the Jews both on religious and economical grounds. The crusading spirit, that had almost lost hope of fighting against the Moslem, saw some satisfaction in wreaking its vengeance on the Israelites [Edomite Jews]. Edward held strongly the medieval belief in the sinfulness and harmfulness of usury. He was angry that the Jews fleeced his subjects, and saw with disgust that the lands of an impoverished and spendthrift nobility could hardly render him their due service, because they were mortgaged up to the hilt to Jewish usurers. His own embarrassed finances and constant burden of debt did not make him the more friendly to the money-lender.

Early in his reign Edward drew up severe laws, forbidding Jews to hold real property, enjoining on them the wearing of the distinctive and degrading Jewish dress, which was bidding fair to become obsolete, and prohibiting usury altogether. [In the book, The Parliament Rolls of Medieval England, 1275-1504: I: Edward I. 1275-1294, [15] the Statutem de Judeismo or Statute regarding Jewry, was never mentioned but this Royal Edict was meant to eliminate usury. Only about 10,000 Jews were expelled from English territories at that time.]

The Jews knew no other way of living and turned in their distress to even less legitimate methods of earning a livelihood. They sweated and clipped the king’s coin so unsparingly that the prices of commodities became disorganized, and foreign merchants shunned a realm whose money standard fluctuated so widely and constantly. [Note: The term "clip joint" is derived from this meaning of the word "clip." Also, if you look at the ridges on the edge of an American dime or quarter, you will see ridges. The ridges are there today only for decoration but this ridging was introduced to coinage in Europe hundreds of years ago in order to frustrate the coin-clippers.]

In 1278, the royal vengeance came down upon the unlucky sweaters. Nearly three hundred Jews were imprisoned in the Tower on the charge of depreciating the coinage. More than two hundred of them were hanged and their goods confiscated to the Crown. But very few of the Christian goldsmiths and moneyers, who had been the partners of their guilt, were likewise partners in the punishment. Edward caused them to be arrested, but, with very few exceptions, they were released through the partiality of the Christian juries that tried them.

The lot of the Jews became constantly more grievous. The old charges of murdering Christian children were revived and eagerly believed in. Archbishop Peckham added to the thunders of the State the thunders of the Church. He finally closed up the synagogues altogether, and sternly rebuked Queen Eleanor for suffering her love of money to lend her into unholy alliances with Jews against Christian landowners. But if Edward’s wife was lukewarm, his mother, Eleanor of Provence, who now played at being a nun, urged on her son to harsh measures against the blasphemers.

In 1267, during Edward’s long absence abroad, all the Jews from England were imprisoned, and only released on payment of a huge fine. A little later Edward banished the Jews from Guienne. On his return to England, he applied the same policy to his island kingdom. In 1290 he finally expelled the Jews from England. But he allowed them to take with them their movable property, and sternly punished the brutal sailors of the Cinque Ports who had robbed and murdered their Jewish passengers on their way over the Channel.

The expulsion of the Jews was a popular act, and the parliament granted Edward a fifteenth as a thank-offering. The king was himself a heavy loser by the transaction, and was thought to have shown rare unselfishness and high religious principle in consenting to get rid of a race so profitable to the royal exchequer. But the Jews were no longer indispensable. Christian usurers from Cahors in Guienne and from northern Italy had deprived them of their monopoly. The Italian agents of Edward’s finances were soon as much hated as the Jews themselves had been."

The Jews and Ritual Murder

These practices, along with ritual murder, were the English Jews undoing. The first known case of ritual murder occurred in 1144; after that, cases cropped up from time to time until the Jews were finally expelled from the realm by Edward. At Norwich, in that year, a twelve year-old boy was crucified and his side pierced at the Passover. His body was found in a sack hidden in a tree.

A converted Jew, called Theobald of Cambridge, confessed that the Jews took blood every year from a Christian child because they thought that, only by so doing, could they ever obtain their freedom and return to Palestine; and that it was their custom to draw lots to decide whence the blood was to be supplied. Theobald said that last year the lot fell to Narbonne, but in this year to Norwich. The boy was locally beatified and has ever since been known as St. William. The Sheriff at the time, probably bribed, refused to bring the Jews to trial.

John Foxe’s Acts and Monuments of the Church [5] records this ritual murder, as did the Ballandists and other historians. The Prior, William Turbe, who afterwards became Bishop of Norwich, was the leading light in insisting that the crime was one of Jewish ritual murder. In the Dictionary of National Biography [6] (edited by a Jew!) it is made clear that his career, quite apart from this ritual murder case, is that of a man of great strength of character and moral courage!

In 1255, in Lincoln, a boy called Hugh was kidnapped by the Jews and crucified and tortured in hatred of the Messiah. The boy’s mother found the body in a well on the premises of a Jew called Jopin or Copinus. This Jew, promised by the judge his life if he confessed, did so, and 91 Jews were arrested; eventually 18 were hanged for the crime. King Henry III himself personally ordered the juridical investigation of the case five weeks after the discovery of the body, and refused to allow mercy to be shown to the Jew Copinus, who was executed.

Haydn’s Dictionary of Dates (1847 edition) [7] said of this case "They [the Jews] crucify a child at Lincoln, for which eighteen are hanged." There are no "ifs" and "buts" here! Copinus said, "For the death of this child, nearly all the Jews in England had come together and every town had sent deputies to assist in the sacrifice." No-one questions the historical facts in this case; but Jews and Judaized non-Jews alike unite in denying the fact of this ritual murder.

On 17 November 1278 all Jews of England, believed to have numbered around 3,000, were arrested, as we have mentioned, for coin clipping and counterfeiting, and all Jewish homes in England were searched. At the time, coin clipping was a widespread practice, which Jews were primarily engaged in, and a financial crisis occurred as a result. According to one contemporary source, the practice reduced the currency's value to half of its face value. In 1275, coin clipping was made a capital offence, and in 1278, raids on suspected coin clippers were carried out.

According to the Bury Chronicle [8], "All Jews in England of whatever condition, age or sex were unexpectedly seized…and sent for imprisonment to various castles throughout England. While they were thus imprisoned, the innermost recesses of their houses were ransacked." Some 680 were detained in the Tower of London. More than 300 are believed to have been executed in 1279. Those who could afford to buy a pardon, and had a patron at the royal court, escaped punishment.

Then, in 1279, in Northampton, another child was crucified. Haydn’s Dictionary of Dates, 1847 [9], says of this case: "They [the Jews] crucify a child at Northampton for which fifty [Jews] are drawn at horses’ tails and hanged." (Further authorities: Reiley, Memorials of London [10], p. 15; H. Desportes, Le Mystére du Sang [11]).

Eleven years later, in 1290, another ritual murder was recorded in the Patent Roll 18 of Edward I (m.21, 21st June), which contains an order for the jail delivery of a Jew, Isaac de Pulet, detained for the murder of a Christian boy at Oxford.

Edward's Expulsion Order

Only one month after this, King Edward issued his decree expelling the Jews from the Kingdom. On 18 July, 1290, every professing Jew in England was ordered out of the Realm, for ever. Between sixteen and seventeen thousand Jews had to flee, and none dared return until four hundred years later. There is every reason to believe that it was the Oxford murder which proved to be the last straw in toleration for the king. The coin-clipping scandal of 1278 was probably another factor in Edward's decision, because of the economic consequences.

So the king ordered the Jews, their friends, allies, business partners, and co-conspirators, out of English territory. To ease the pain of the Jews, the king not only allowed the Jews to keep the money which they obtained from usury and coin-clipping, and any belongings that they could carry (all Jewish owned real estate, synagogues, cemeteries went to the king), but the king also levied a tax onto the English people to pay for the Jews’ transportation out of England.

(Note: From the medieval ages to the present time, national leaders always deny a Jewish problem but eventually the people reach a point where they no longer believe the lies of their leaders and proceed to give an ultimatum to these leaders -- Jews out or revolution. Faced with such an ultimatum, the leaders almost always yield to the desires of the people.)

Most of the Jews were expelled, but a minority chose to remain in England by agreeing to convert to Roman Catholicism. However, it soon became apparent that the "conversos" were not sincere in their desire to convert. So, in 1358, King Edward III needed to re-apply the Edict of Expulsion of 1290. The same situation arose in 1609 when James I was forced to expel the "refugees" from Spain and Portugal whose perfidy exposed them as being Jewish.

The Edomite Jews desperately want the law of 1290 changed, but do not want to publicize the matter for this will draw attention to the reasons why the laws were issued in the first place. As we all know, those reasons are as valid today as they were centuries ago. One would think that the Jews might try to take the hint and act like a normal human beings, but this would mean giving up the lending of money for unproductive purposes (usury) etc. So the Jews tried to destroy the Royal Prerogative by trying to destroy the national sovereignty of England, and every other nation, by corrupting and undermining every nation within the bounds of Christendom, by instituting a Zionist Occupation Government (ZOG).

Those who are naive enough to think that this explanation is a "Jewish conspiracy theory" should be informed that the editorial of the Jewish Chronicle of February 23, 1990 [12], titled "One Europe" stated:

It is becoming almost a self-evident truth that our future collective security -- from economical and ecological disaster as much as from military cataclysm -- can be assured only by pushing further and faster for one world. One Europe, in which the Soviet Union and its former satellites are equal partners, or at least close associates, is the first logical step. But time is pressuring faster than nation-states can cope with the notion of change...Can we get there in time?

The Edomite Jews were not allowed to return to England until the time of Oliver Cromwell (1656).

A significant fact is that Haydn's Dictionary of Dates [13], at least up to 1847, quoted the ritual murders in Norman and Plantagenet England as undisputed facts. In later editions in the 1860s, all mention of them is extirpated! It seems obvious that Jewish money power began to dictate to the press in England somewhere in the fifties of the 19th. century. H. D. Traill, in his book Social England Concerning Ritual Murders in England [14], states: "It is difficult to refuse all credit to stories so circumstantial and so frequent (1893, Vol. I, p. 407)."

The Leopard Cannot Change Its Spots

No human is perfect, and King Edward I is no exception, but the fact that King Edward I remained king for 35 years indicates that he was an able and firm ruler, the type of ruler necessary to deal with the problems of the day. The King did what he could in an attempt to get the Jews to become productive people by taking up a trade or craft such as carpentry, masonry, iron working, farming etc., but all was to no avail. King Edward’s Royal Edict of 1275 is arguably the world’s first "affirmative action" program, and was meant to outlaw usury forever in England, and is still the law to this day.

He expelled about 10,000 of the most troublesome Jews in the hopes that this would solve the problem, but it did not work. As we have seen, when Edward outlawed usury, the Jews began clipping and sweating coins. All reasonable avenues to get the Jews to change their ways had been exhausted. By 1290, the Jewish children of 1275 were carrying on their parents’ pursuits. The Jewish males were once again engaging in usury, and whatever else to support themselves, except for productive work, and the Jewish females were giving birth to more Jews. Edward had no choice but to pull the weeds out by the roots and expel all the Edomite Jews -- which he did with his Royal Edict of 1290.

It is important to consider the Statutem de Judeismo of 1275 [18] (the outlawing of usury), and the Edict of Expulsion of 1290, not as laws passed suddenly to try to solve forever the Jewish problem, but rather as part of a series of laws passed throughout the 13th century to deal with the subversive influence of the perfidious Jews. The first set of national laws passed in England was the Magna Carta of 1215 which to this day is the source of all laws in the English-speaking world, including the American Constitution. Of the 63 clauses of the Great Charter, numbers 10 and 11 deal with the Jewish problem:

(10) If anyone who has borrowed from the Jews any sum, great or small, dies before it is repaid, the debt shall not bear interest as long as the heir is under age, of whomsoever he holds; and if the debt falls into our hands, we will not take anything except the principal mentioned in the bond,

(11) And if anyone dies indebted to the Jews, his wife shall have her dower and pay nothing of that debt; and if the dead man leaves children who are under age, they shall be provided with necessaries befitting the holding of the deceased; and the debt shall be paid out of the residue, reserving, however, service due to the lords of the land; debts owing to others than Jews shall be dealt with in like manner (Encyclopædia Britannica translation).

The Jews have honed their predatory expertise at exploiting the weaknesses of white societies into a weapon of devastating potency. We must recognize the Edomite Jews for what they are: our relentless racial enemies who will stop at nothing to eradicate the white race. The Jews are driven by a fanatical religious imperative, an immutable spiritual depravity, to destroy the white race. It is a manifestation of the Jewish anti-soul. The Jews will not rest until they have exterminated all traces of the distinctive white genetic heritage through race mixing, dysgenics, and the destruction of any community (no matter how small or isolated) that even resembles a habitat that could sustain white prosperity.

Nothing will assuage Jewish anti-white hostility until the very memory of white accomplishments that have been an immeasurable benefit to the whole of human kind are perverted, vilified, and then forgotten. The Jews will not stop until every last white has stumbled (in a haze of hedonism, materialism, and reckless interracial rutting) into the uncaring kosher graves they have prepared for us. The only protection against this Jewish evil is to keep our homelands free of these vicious, inhuman enemies. We must expose the Jewish hand behind the dispossession of our homelands. We must stop white genocide.

As Thomas Jefferson once said, “Slavery to a military force can be abolished by an opposing force of arms. But a debtor’s enslavement to a creditor, no weapons can overthrow…” [16]

The Roman Marcus Tullius Cicero (106-43 BC) said it best:

A nation can survive its fools, and even the ambitious. But it cannot survive treason from within. An enemy at the gates is less formidable, for he is known and carries his banner openly. But the traitor moves amongst those within the gate freely, his sly whispers rustling through...all the alleys, heard in the very halls of government itself.

For the traitor appears not a traitor; he speaks in accents familiar to his victims, and he wears their face and their arguments, he appeals to the baseness that lies deep in the hearts of all men. He rots the soul of a nation, he works secretly and unknown in the night to undermine the pillars of the city, he infects the body politic so that it can no longer resist. A murderer is less to fear. The traitor is the plague. [17]


[1] Charles A. Weisman, Who is Esau-Edom? The Life, History, Genealogy, Prophecy, Predestination and Modern Identity of the Biblical Esau, Weisman Publications, Burnsville, MN, 1996, p. 73.

[2] Jewish Encyclopedia (1906).

[3] A. L. Poole, Domesday Book to Magna Carta 1087-1216, Oxford University Press; 2 edition (December 31, 1956), p. 353.

[4] Edward the First

[5] John Foxe, Fox's Book of Martyrs; Or, the Acts and Monuments of the Christian Church, Andesite Press, 2015.

[6] Leslie Stephen and Sidney Lee, Dictionary of National Biography: From Earliest Times to 1900, Oxford University Press, 1938.

[7] Joseph Haydn, Haydn's Dictionary of Dates and Universal Information Relating to All Ages and Nations Containing the History of the World, Harper & Brothers, 1891.

[8] Jocelin of Brakelond, Chronicle of the Abbey of Bury St. Edmunds, Oxford World's Classics, 2009.

[9] Joseph Haydn, Haydn's Dictionary of Dates and Universal Information Relating to All Ages and Nations Containing the History of the World, Harper & Brothers, 1891.

[10] H. T. Riley, Memorials of London and London Life in the 13th, 14th and 15th Centuries, London, 1868.

[11] Henri Desportes, Le Mystère du Sang Chez les Juifs de Tous les Temps, Forgotten Books, 20018.

[12] Jewish Chronicle of February 23, 1990, London, England.

[13] Joseph Haydn, Haydn's Dictionary of Dates and Universal Information Relating to All Ages and Nations Containing the History of the World, Harper & Brothers, 1891.

[14] H. D. Traill, Social England Concerning Ritual Murders in England, Vol. I, 1893, p. 407.

[15] Paul Brand, The Parliament Rolls of Medieval England, 1275-1504: I: Edward I. 1275-1294, Boydell Press, 2012.

[16] B. Ashiedu, Thomas Jefferson Quotes: 365 Quotes By Thomas Jefferson, Boydell Press, 2012.

[17] Speaking to the Roman Senate in 58 B.C., as recorded by Sallust in The Catiline War (c. 40 B.C.).

[18] The Statutes of Jewry. Les Estatutz de la Jeuerie 1275. From The Statutes of the Realm, Vol.1, page 221.

The Statutes of Jewry

Usury forbidden to the Jews.

Forasmuch as the King hath seen that divers evils and the disinheriting of good men of his land have happened by the usuries which the Jews have made in time past, and that divers sins have followed thereupon albeit that he and his ancestors have received much benefit from the Jewish people in all times past, nevertheless, for the honour of God and the common benefit of the people the King hath ordained and established, that from henceforth no Jew shall lend anything at usury either upon land, or upon rent or upon other thing. And that no usuries shall run in time coming from the feast of St. Edward last past.

Notwithstanding the covenants before made shall be observed, saving that the usuries shall cease. But all those who owe debts to Jews upon pledge of moveables shall acquit them between this and Easter; if not they shall be forfeited. And if any Jew shall lend at usury contrary to this Ordinance, the King will not lend his aid, neither by himself or his officers for the recovering of his loan; but will punish him at his discretion for the offence and will do justice to the Christian that he may obtain his pledges again..

Distress for Jews.

And that the distress for debts due unto the Jews from henceforth shall not be so grievous but that the moiety of lands and chattels of the Christians shall remain for their maintenance: and that no distress shall be made for a Jewry debt upon the heir of the debtor named in the Jew's deed, nor upon any other person holding the land that was the debtor's before that the debt be put in suit and allowed in court.

Valuing lands taken for a Jew's debt.

And if the sheriff or other bailiff by the King's command hath to give Saisin (possession) to a Jew be it one or more, for their debt, the chattels shall be valued by the oaths of good men and be delivered to the Jew or Jews or to their proxy to the amount of the debt; and if the chattels be not sufficient, the lands shalt be extended by the same oath before the delivery of Saisin to the Jew or Jews to each in his due proportion, so that it may be certainly known that the debt is quit, and the Christian may have his land again; saying always to the Christian the moiety of his land and chattels for the maintenance as aforesaid, and the chief mansion.

Warranty to Jews.

And if any moveable hereafter be found in possession of a Jew, and any man shall sue him the Jew shall be allowed his warranty if he may have it; and if not let him answer therefore so that he be not therein otherwise privileged than a Christian.

Abode of Jews.

And that all Jews shall dwell in the King's own cities and boroughs where the chests of the chirographs of Jews are wont to be.

Their badge.

And that each Jew after he shall be seven years old, shall wear a badge on his outer garment that is to say in the form of two tables joined of yellow felt of the length of six inches and of the breadth of three inches.

Their tax.

And that each one, after he shall be twelve years old pay three pence yearly at Easter of tax to the King whose bond-man he is; and this shall hold place as well for a woman as for a man.

Conveyance of land, etc., by Jews.

And that no Jew shall have the power to infeoff (take possession of) another whether Jew or Christian of houses, rents, or tenements, that he now hath, nor to alien in any other manner, nor to make acquittance to any Christian of his debt without the special license of the King, until the King shall have otherwise ordained therein.

Privileges of the Jews.

And forasmuch as it is the will and sufferance of Holy Church that they may live and be preserved, the King taketh them under his protection, and granteth them his peace;

and willeth that they be safely preserved and defended by his sheriffs and other bailiffs and by his liege men, and commandeth that none shall do them harm or damage or wrong in their bodies or in their goods, moveable or immovable, and they shall neither plead nor be impleaded in any court nor be challenged or troubled in any court except in the court of the King whose bondmen they are; and that none shall owe obedience, or service or rent except to the King or his bailiffs in his name unless it be for their dwelling which they now hold by paying rent; saving the right of Holy church.

Intercourse between Jews and Christians.

And the King granteth unto them that they may gain their living by lawful merchandise and their labour, and they they may have intercourse with Christians in order to carry on lawful trade by selling and buying. But that no Christian for this cause or any other shall dwell among them. And the King willeth that they shall not by reason of their merchandise be put to lot and soot nor in taxes with the men of the cities and boroughs where they abide; for that they are taxable to the King as his bondmen and to none other but the King.

Holding houses and farms, etc.

Moreover the King granteth unto them that they may buy houses and castilages in the cities and boroughs where they abide, so that they hold them in chief of the King;

saving unto the lords of the fee their services due and accustomed. And that they may take and buy farms or land for the term of ten years or less without taking homages or fealties or such sort of obedience from Christians and without having advowsons of churches, and that they may be able to gain their living in the world, if they have not the means of trading or cannot labour; and this licence to take land to farm shall endure to them for fifteen years from this time forward.

(Note -- The Parliament which passed this Statute included representatives of the Commons, and this was probably the first Statute in the enactment of which the Commons had any part. It is significant that the first evidence of the feelings and wishes of the commoners should have expressed itself in such a form as in these Statues of Jewry, in face of the fact, clearly evident in the script, that the Kings owed much to Jewish activities having demanded monies from the Jews regularly and permitted them in turn to recoup themselves from the people).


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P.O. Box 853
Azusa, CA 91702, U.S.A.

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