Mainz, and takes a very realistic stance on the crusades. It tells of the complacency of Rhenish Jews, of the reactions that Mainz Jews had to news of other communities falling to the crusaders, and of their turn towards the Church to protect them, only to find more despair there. It also brings in some information coming from the late Middle Ages, of Jews being associated with well poisoning. Sefer Zekhirah (late 1160s, early to mid-1170s) has a very well known writer, Rabbi Ephraim, who was a well-known liturgist of his time. He was 13 during the Second Crusade, and is considered to be an eyewitness to many of the events that occurred during that time. This writing was rather popular itself, and consists of a series of poems, all expressing grief over the suffering of the Jews through metaphors and references to fables. His accounts, despite their very emotional appeal, are corroborated by other writings from the time and tend not to be so skewed as the two chronicles. The details behind these narratives can be found in several secondary historical sources, including Robert Chazan's God, Humanity, and History and Shlomo Eidelberg's The Jews and the Crusades, each of which gives background to the narratives and discusses their effects on European Jewry and Christianity. Robert Chazan's In the Year 1096: The First Crusade and the Jews provides details as to the changes made in Jewish/Christian relations resulting from the First Crusade. He focuses on whether or not the crusades really had a salient impact on the Jews of the time and in the future, pointing out that persecution was nothing new to them, yet also talking about the importance of their being made extremely distinct within the European community by the crusades. They were no longer part of it to any great extent but were made out to be part of the "others" as many in Europe already had been, such as atheists and pagans. Christian sources for information on general feelings after the First Crusade all focus on their acquisition of Jerusalem. William of Tyre, Fulcher of Chartres, the Venetian Treaty, the Travels of Saewulf, and John of Wurzburg's Pilgrim Guide all detail Jerusalem but have little, if anything, to say of Europe and the Jews. However, amidst the Crusade there were several Christian documents on the crusaders' attacks on Jewish communities and the basis of those attacks.