Emperor Henry, however, seriously desired to protect the Jews of his empire. Having heard of the horrible scenes of murder in Mayence which had occurred during his absence, he caused his princes and citizens to swear an oath that they would keep the peace with the Jews, and that they would not ill-treat them (1103). The protection thus granted by the emperor to the Jews was of temporary benefit to them, but brought evil results after awhile. They thus became dependent upon the ruler of the land, almost his slaves. This circumstance was not the only evil result of the first crusade for the German Jews. On the one hand Pope Clement III claimed the converts who had joined the Church to save themselves from death, forgetting that their whole being turned against the Church, and that they regarded their enforced Christianity with contempt and hate. On the other hand, those that had remained Jews kept aloof from the renegades, and would not intermarry nor associate with them, although they had shown their attachment to Judaism by a prompt return to it. These unhappy people were thus regarded as renegades by both sides. When, however, Rashi heard of this narrowness, his true piety protested against it. "Far be it from us," he said, "to reject those that have returned. They acted through fear of the sword, and lost no time in returning to Judaism." Other results of the first crusade were still worse. The German Jews, already inclined to extravagant piety, became yet more bigoted in consequence of their unexampled sufferings. All merriment died out amongst them, and they clothed themselves only in sackcloth and ashes. Though they hated the Catholic Church, they adopted its custom of visiting the graves of martyrs, whom they also called saints (Kedoshim), offered up prayers for the dead, and entreated their intercession with heaven. The Judaism of Germany from that time on assumed a gloomy aspect. The so-called poets, in their penitential prayers and lamentations, rang the changes on only one theme, the fearful troubles and the desolation of Israel. The study of the Talmud formed a counterpoise to the growing tendency of the German Jews to give a penitential character to their religion. This study, as pursued by Rashi, was a protection against unthinking, brooding monasticism. He who desired to find his way through the intricate mazes of the Talmud had to keep his eyes open to facts, and could not permit his mind to grow rusty. The study of the Talmud became balm for the wounds inflicted by the crusading mob on the communities of the Rhine district. The pleasure resulting from creative thought ruled in the schools, and subdued sorrow and despair; and the House of Learning became the refuge of the unfortunate oppressed. The two men who gave the great impulse to Talmudical studies died at the commencement of the twelfth century. They were Isaac Alfassi (died 1103), and Rashi, who died two years later (1105, 29th Tamuz--13th July). Both left a large