By this new departure (October 19, 1781), the Jews were permitted to learn handicrafts, arts, and sciences, and with certain restrictions to devote themselves to agriculture. The doors of the universities and academies, hitherto closed to them, were thrown open. The education of the Jewish youth was a matter of great interest to this emperor, who promoted "philosophical morality." He accordingly decreed the establishment of Jewish primary and high schools (normal schools), and forced adults to learn the language of the country, by decreeing that in future only documents written in that language would possess legal force. He considerately removed the risk of all possible attempts at religious compulsion. In the schools everything that might be offensive to any creed was to be omitted from the curriculum. An ordinance enjoined (November 2) that the Jews were to be everywhere considered "fellow-men," and all excesses against them were to be avoided. The Leibzoll (body-tax), more humiliating to Christians than to Jews, was also abolished by Joseph II of glorious memory, in addition to the special law-taxes, the passport-duty, the night-duty, and all similar oppressive imposts which had stamped the Jews as outcasts, for they were now to have equal rights with the Christian inhabitants (December 19). Joseph II did not intend to concede complete citizenship to the Jews; they were still forbidden to reside in those cities whence Christian intolerance had hitherto banished them. Even in Vienna Jews were allowed to dwell only in a few exceptional cases, on payment of protection-money (toleration-tax), which protection did not extend to their grown-up sons. They were not suffered to have a single public synagogue in Vienna. But Joseph II annulled a number of vexatious, restrictive regulations, such as the compulsory wearing of beards, the prohibition against going out in the forenoon on Sundays and holidays, or frequenting public pleasure resorts. The emperor even permitted Jewish wholesale merchants, notables, and their sons, to wear swords (January 2, 1782), and especially insisted that Christians should behave in a friendly manner towards Jews. A notable beginning was thus made. The ignominy of a thousand years, which the uncharitableness of the Church, the avarice of princes, and the brutality of nations, had cast upon the race of Judah, was now partly removed, at least in one country. Dohm's proposals in consequence met with earnest consideration; they were not regarded as ideal dreams, but as political principles worthy of attention. Scholars, clergymen, statesmen, and princes began to interest themselves seriously in the Jewish question. Every thoughtful person in Germany and elsewhere took one side or the other. Various opinions and ideas were aired; the most curious propositions were made. A preacher, named Schwager, wrote: