should not be permitted to have Christian wives or to keep Christian slaves. This decree had been promulgated in the Christian countries of Europe since the 5th century, and St. Ladislaus merely introduced it into Hungary. The Jews of Hungary at first formed small settlements, and had no learned rabbis; but they were strictly observant of all the Jewish laws and customs. One tradition relates the story of Jews from Ratisbon (Regensburg) coming into Hungary with merchandise from Russia, on a Friday; the wheel of their wagon broke near Buda (Ofen) or Esztergom (Gran) and by the time they had repaired it and had entered the town, the Jews were just leaving the synagogue. The unintentional Sabbath-breakers were heavily fined. The ritual of the Hungarian Jews faithfully reflected contemporary German customs. 1095–1349 Coloman (1095–1116), the successor of St. Ladislaus, renewed the Szabolcs decree of 1092, adding further prohibitions against the employment of Christian slaves and domestics. He also restricted the Jews to cities with episcopal sees – probably to have them under the continuous supervision of the Church. Soon after the promulgation of this decree, Crusaders came to Hungary; but the Hungarians did not sympathize with them, and Coloman even opposed them. The infuriated Crusaders attacked some cities, and if Gedaliah ibn Yaḥya is to be believed, the Jews suffered a fate similar to that of their coreligionists in France, Germany, and Bohemia. The cruelties inflicted upon the Jews of Bohemia induced many of them to seek refuge in Hungary. It was probably the immigration of the rich Bohemian Jews that induced Coloman soon afterward to regulate commercial and banking transactions between Jews and Christians. He decreed, among other regulations, that if a Christian borrowed from a Jew, or a Jew from a Christian, both Christian and Jewish witnesses must be present at the transaction. During the reign of King Andrew II (1205–1235) there were Jewish Chamberlains and mint-, salt-, and tax-officials. The nobles of the country, however, induced the king, in his Golden Bull (1222), to deprive the Jews of these high offices. When Andrew needed money in 1226, he farmed the royal revenues to Jews, which gave ground for much complaint. The pope (Pope Honorius III) thereupon excommunicated him, until, in 1233, he promised the papal ambassadors on oath that he would enforce the decrees of the Golden Bull directed against the Jews and the Saracens (by this