the revocation of the Edict of Nantes in 1685. Of around 300,000 who were
expelled, perhaps 20,000 settled in Brandenburg-Prussia, leaving a lasting
French influence in Berlin. In 1731, around 20,000 Protestants from Salzburg
fled north, and other minorities, such as Mennonites, and Zinzendorf’s
Brüdergemeine, found homes in Prussia. Prussia was in any case a state
containing a multiplicity of confessions, and its Calvinist rulers had a personal
interest in religious toleration, working as they did with an established Lutheran
state church.
The place of Jews was also changing in eighteenth-century Germany. Since
the middle ages Jews, who had no religious prohibition on usury, had acted as
commercial middle-men and providers of credit. They had been concentrated in
a restricted number of ghettoes, the largest being in Frankfurt. With their
distinctive styles of dress and appearance, their different religious beliefs and
practices, as well as their unique and easily disliked economic role, Jews had
long been a target for vicious anti-semitism. The myth had grown up of Jewish
ritual murder of young boys, based on the story of the death of Simon of Trent in
1476; this myth had given rise to many ‘revenge’ attacks on Jews in the sixteenth
century, as well as being engraved in stone on a gateway into Frankfurt as a
warning to future generations. In the course of the eighteenth century, Jews
began to adopt new roles, and gain a new status and slightly improved conditions
in some areas of German life. The rising absolutist states found uses for Jewish
capital and financial experience, particularly as rulers took a new interest in state
direction and administration of economic affairs. Many Jewish families became
prominent in both productive enterprises and banking. There were also
individual ‘court Jews’, acting in all sorts of ways for their princes. One of these
was Süss Oppenheimer, under Duke Karl Alexander of Württemberg, who
subsequently was the subject of a rabidly anti-semitic film produced by the
Nazis,
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