Editing Edict of Expulsion (section)

==After the Expulsion==
===Jewish presence in England after the Expulsion===
{{see also|History of the Jews in England#Resettlement period, 16th–19th centuries}}
It is likely the few Jews remaining in England after the expulsion were converts. At the time of the expulsion, there were around 100 converted Jews in the {{lang|la|[[Domus Conversorum]]}}, which provided accommodation to Jews who had converted to Christianity.{{sfn|Roth|1964|p=133}} The last of the pre-1290 converts Claricia, the daughter of Jacob Copin, died in 1356, having spent the early part of the 1300s in [[Exeter]], where she raised a family.{{sfn|Huscroft|2006|p=161}} Between the Expulsion of the Jews in 1290 and their [[Resettlement of the Jews in England|informal return]] in 1655, there continue to be records of Jews in the {{lang|la|Domus Conversorum}} up to and after 1551. The expulsion is unlikely to have been wholly enforceable.{{sfn|Roth|1964|p=132}} Four complaints were made to the king in 1376 that some of those trading as [[Lombard banking|Lombards]] were actually Jews.{{sfn|Roth|1964|p=133}}

===Propagandising the Expulsion===
[[File:Drawing of the Shrine of Little St Hugh, Lincoln Cathedral, William Dugdale, 1641 crop.png|thumb|upright=0.6|right|alt=A drawing of a shrine with a very high, narrow design|The Shrine of [[Little Saint Hugh of Lincoln|Little Saint Hugh]], commemorating a [[blood libel]], at Lincoln Cathedral]] 

After the expulsion, Edward I sought to position himself as the defender of Christians against the supposed criminality of Jews. Most prominently, he continued personal veneration of [[Little Saint Hugh of Lincoln]], a child who whose death had been falsely attributed to ritual murder by Jews.{{sfn|Stacey|2001|pp=176—7}} After the death of his wife Queen Eleanor in late 1290, Edward reconstructed the shrine, incorporating the [[Coat of arms of England|Royal Coat of Arms]], in the same style as the [[Eleanor crosses]].{{sfn|Stocker|1986|pp=114-6}} It appears to have been an attempt by Edward to associate himself and Eleanor with the cult. According to historian Joe Hillaby, this "propaganda coup" boosted the circulation of the Saint Hugh myth, the most famous of the English blood libels, which is repeated in literature and the "[[Sir Hugh]]" folk songs into the twentieth century.{{sfn|Hillaby|1994|p=94—98}} Other efforts to justify the expulsion can be found in the Church, for instance in the canonisation evidence submitted for [[Thomas de Cantilupe]],{{sfn|Strickland|2018|p=463}} and on the [[Hereford Mappa Mundi|Hereford ''Mappa Mundi'']].{{sfn|Strickland|2018|pp=429—31}}