In 1782, the German tourist, Karl Philipp Moritz toured England on foot and by stagecoach. He was a liberal Anglophile clergyman who loved the countryside and architecture of England but had mixed feeling about some of the English people he met. After his visit to London he decided to take the coach the village of Richmond and, en route, the coach stopped at Kensington to pick up more passengers and fill the pockets of the driver with extra money. A Jew applied for a place and wished to have one for the more comfortable seats inside the vehicle. This would not have bothered the passengers on the inside, as it was perfectly possible to go for miles without talking to anybody on English stagecoach journey if the company was disagreeable.
What bothered Moritz’s fellow travellers was the fact that there were places free on the more dangerous and uncomfortable outside seats, but the Jew decided not to bother. “They could not help thinking it somewhat preposterous that a Jew should be ashamed to ride on the outside, or on any side, and in any way; since as they added, he was nothing more than a Jew”. Moritz noted that antipathy towards Jews was as bad, if not slightly worse than his native Prussia, and that it was prejudice rather than discrimination. A Jew with money could ride in whatever part of the vehicle he wanted – this was not the segregated public transport of 1950s USA – but they had no right to have even a moderate opinion of themselves.
Anti-Semitism in England was of the unthinking, religiously inspired, casual variety, not the farrago of conspiracy and racial theory that we see today. It went deep into all social classes. Moritz left his coach and tramped all over the country on foot and therefore could only gain access to the Inns and public houses of the lower classes. He met a lot of casual racism there too; he remembers one throw away conversation
The one that sat next to him now began to talk about the Jews of the Old Testament, and assured us that the present race were all descended from those old ones. “Ay, and they are all damned to all eternity!” said his companion, as coolly and as confidently as if at that moment he had seen them burning in the bottomless pit.
So taking a random month and year of the Regency – September 1816- the Jews are seen in various ways. On September 1, The Scots’ Magazine produced a disturbing image of Tangier. This primitive and dangerous “piratical emporium” was the home of Turks, Moors, Jews, Renegades (Pirates and criminals) and Christians held as slaves- all of the bad things it was possible to be, and all in the same place
On September 2 , Patrick Colquhoun, the legal reformer was questioned by a parliamentary committee about the explosion in the incidents of petty crime since the war with France. Colquhoun noted that there were 8000 places in central London where stolen goods could be fenced, and this did not include the iterant Jews who dealt in second hand clothes and other goods- it is easy to see where the Fagin image came from; Jews who were rootless were a threat; some form of licensing and identification was desirable to identify them
There was a strong belief in what the Nazis would later call “rootless cosmopolitanism”- the idea that the Jews could thrive anywhere while remaining loyal to nobody but themselves. On 5 September, the Derby Mercury admitted that the brutal treatment of Jews in Spain and Portugal had forced them to become refugees in Morocco. However, their sympathy was quickly expended.
It goes on to list of the appalling treatment of the Jews and to list their activities- they farmed revenues, they coined money, “ furnished and fabricated jewellery” and generally acted as intermediaries in finance and government. In exchange this they were hated by both the elite and the rabble. While they article did not approve of the barbaric treatment of the Jews ( it was being done by Muslim Moors-an even more barbaric group and therefore this made sense) there was little sympathy either.
Jews were always identified. On September 1816, Andrew Davis was in court, accused of being an insolvent debtor while seeming to have a large number of businesses on the go. The prosecution asked him if he was a Jew; he replied that yes he was, and would die one, but he was “ not a Jew in all the principles of these people” ….meaning that he was honest. Davis didn’t take the court very seriously; when asked if he had ever run an establishment for virtuous ladies in Covent Garden, replied “I was never that fortunate”. As he left the court, the Morning Chronicle reported that “gave one of his uncircumcised creditors a blow to the eye, saying that he would never have a shilling. In a similar case that month, the “Jew Cohen”, another bankrupt, was accused of creating fictional debts to others Jews and paying them before his genuine Christian creditors.
Jews were often seen as undermining the legal system. So it is unsurprising that a case of a Jewish bankrupt behaving badly should make the national newspapers. Patrick Colquhoun, who had linked Jews to receivers of stolen goods earlier in the month, complained on 8 September that prisoners were avoiding justice by Jews swearing that they were financially able to honour a bail bond and then running off after taking a payment from the prisoner, who likewise would not be seen again. However, all the blame was heaped on only one of the two criminals for this “Jew Bail”
A conversion was news in newspapers all over the country. George Gerfon “ a respectable Jew” aged about 40, converted to Christianity when he realised he was dying. Rather than doubt his motives, the Bath Chronicle of September 12 believed that he was under pressure from his religious community “in a way not consistent with liberty of conscience or the delicacy due to a dying man”
In late 1816 there was a currency crisis in Britain; small denomination coins were in short supply and at the same time the old defaced silver coins were being replaced by new ones. The old coins were still legal, but it was reported that “Moses” – the stereotypical cunning Jew -was presenting themselves outside coaching in and telling more credulous incoming passengers that the old coins “ would not pass” and offered to buy them at a discount. This story, mentioned only once, is hard to believe; the whole country knew the status of the coins; and those travelling on the stage coach were an elite who would certainly not be fooled by anybody trying this ruse.
Remember this was only one month…….
Three minute YouTube review of the book here