if the Jews were not exterminated in many of the European countries it was because of the protection afforded by the Church. We have come to realize in recent years that persecution of the Jews is not at all a religious matter, but is due to racial prejudice and jealousy of their success by the peoples among whom they settle. All sorts of pretexts are given for this persecution at all times. Formal Church documents and the personal activities of the responsible Church officials show that during the Middle Ages the Church was a protector and not a persecutor of the Jews.

There is abundant historical authority for the statement that the Popes were uniformly beneficent in their treatment of the Jews. In order to demonstrate this there is no need to quote Catholic historians, for non-Catholics have been rather emphatic in bringing it out. Neander, the German Protestant historian, for instance, said:

"It was a ruling principle with the Popes after the example of their great predecessor, Gregory the Great, to protect the Jews in the rights which had been conceded to them. When the banished Popes of the twelfth century returned to Rome, the Jews went forth in their holiday garments to meet them, bearing before them the thora,' and Innocent II, on an occasion of this sort, blessed them."

English non-Catholic historians can be quoted to the same effect. The Anglican Dean Milman, for instance, said: "Of all European sovereigns, the Popes, with some exceptions, have pursued the most humane policy towards the Jews. In Italy, and even in Rome, they have been more rarely molested than in the other countries."

Hallam has expressed himself to the same effect, especially as regards the protection afforded to the Jew by the laws of the Church from the injustice of those around him. Laws sometimes fail of their purpose and the persecuting spirit of the populace is often hard to control, but everything that the central authority could do to afford protection was done and essential justice was enshrined in the Church laws.

Prominent ecclesiastics would naturally follow the lines laid down by their Papal superiors. The attitude of those whose lives mark epochs in the history of Christianity and who had more to do almost with the shaping of the policy of the Church at many times than the Popes themselves, can be quoted readily to this same effect. Neander has called particular attention to St. Bernard's declarations with regard to the evils that would follow any tolerance of such an abuse as the persecution of the Jews.

"The most influential men of the Church protested against such un-Christian fanaticism. When the Abbot Bernard of Clairvaux was rousing up the spirit of the nations to embark in the second crusade, and issued for this purpose, in the year 1146, his letters to the Germans (East Franks), he at the same time warned them against the influence of those enthusiasts who strove to inflame the fanaticism of the people. He declaimed against the false zeal, without knowledge, which impelled them to murder the Jews, a people who ought to be allowed to live in peace in the country."

But it has been said that there are decrees against Jewish physicians, issued especially in the south of

France, by various councils and synods of the Church. Attention needs to be called at once to the fact that these are entirely local regulations and have nothing to do with the attitude of the Church as a whole, but represent what the ecclesiastical authorities of a particular part of the country deem necessary for some special reason in order to meet local conditions. Indeed at the end of the thirteenth and the early fourteenth century, when these decrees were being issued in France, full liberty was allowed in Italy, and there were no restrictions either as to medical practice or education founded on adhesion to Judaism.

What need to be realized in order to understand the issuance of certain local ecclesiastical regulations forbidding Jews to practise medicine are the special conditions which developed in France at this time. Many Jews had emigrated from Spain to France, and the reputation acquired by Jewish physicians at Montpellier led to a number of the race taking up the practice of medicine without any further qualification than the fact that they were Jews. That gave them a reputation for curative powers of itself because of the fame of some Jewish doctors and their employment by the nobility and the highest ecclesiastics. It was hard to regulate these wandering physicians. As a consequence of this, the faculty at Paris, always jealous of its own rights and those of its students, at the beginning of the fourteenth century absolutely forbade Jews from practising on Christian patients within its jurisdiction. Of course the faculty of the University of Paris was dominated by ecclesiastical authorities. The medical

3

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found that the greatest number of violators of these decrees were Jews. Accordingly special regulations were made against them. They happen to be ecclesiastical regulations, because no other authority at that time claimed the right to regulate medical education and the practice of medicine.

What is sure is that many Jewish physicians reached distinction under Christian as well as Arabian rulers at all times during the Middle Ages. It would be quite impossible in the limited space at command here to give any adequate mention of what was accomplished by these Jewish physicians, whose names we have scarcely been able to more than catalogue, nor of the place they hold in their times. As the physicians of rulers, their influence for culture and the cultivation of science was extensive, and as a rule they stood for what was best and highest in education. The story of one of them, who is generally known in the Christian world at least, Maimonides, given in some detail, may serve as a type of these Jewish physicians of the Middle Ages. He lived just before the flourishing period of university life in the thirteenth century brought about that wonderful development of medicine and surgery in the west of Europe that meant so much for the final centuries of the Middle Ages. His works influenced not a little the great thinkers and teachers whose own writings were to be the foundations of education for several centuries after their time. Maimonides was well known in the Western universities. Though his life had been mainly spent in the East, and he died there, there was scarcely a distinguished scholar of Europe who was not acquainted directly