The expulsion of 1306 withdrew French Judaism to the provinces directly attached to the crown. In vain were the Jews recalled in 1315 "at the general cry of the people." Only a very few profited by the tolerance shown them. After that their existence was troubled by riots, and broken in upon by expulsions. The schools, of old so flourishing, fell into a state of utter decay. About 1360 France could not count six Jewish scholars, and the works of the time show to what degree of degradation rabbinical studies had sunk. With the expulsion of 1394 Charles VI dealt the finishing stroke. Thereafter French Judaism was nothing but the shadow of itself. Having received a mortal wound in 1306, its life up to the final expulsion in 1394 was one long death-agony. Thus disappeared that French Judaism which contributed so large a portion to the economic and intellectual civilization of its fatherland during the time the sun of tolerance shone on its horizon, but which was destined to perish the moment the greed of princes and the fanaticism of priests, hoodwinking the masses, united to overwhelm it. Nevertheless the three centuries of fruitful activity were not entirely lost to the future; and the Jews of France, who had gone in numbers to foreign lands, carried with them their books and their ideals. III For a long time previous to the events just recorded, Rashi and the Tossafists - the two words summing up the whole intellectual movement of the Jews of France - had brought to all Judaism the reputation of the academies of Champagne and of Ile-de-France. "He brew literature in France," wrote E. Carmoly, "exercised upon the Jewish world the same influence that French literature exercised upon European civilization in general. Everywhere the Biblical and Talmudic works of Troyes, Rameru, Dampierre, and Paris became the common guides of the synagogues." Rashi's commentaries, in especial, spread rapidly and were widely copied, sometimes enlarged by additions, sometimes mutilated and truncated. It is for this reason that certain commentaries of his no longer exist, or exist in incomplete form. In view of the fact that at the beginning of the thirteenth century relations between remote countries and Christendom were rare, and that the Christian and the Mohammedan worlds had scarcely begun to open up to each other and come into contact, it is readily understood why Rashi was not known in Arabic countries in his life-time, or even immediately after his death, and why he exercised no influence upon Maimonides, who died exactly a hundred years after him. In the Orient there are no signs of his influence until the end of the twelfth century. In 1192, barely eighty years after Rashi's death, an exilarch had one of his commentaries copied; and at the beginning of the thirteenth century we find the commentator Samuel ben Nissim, of Aleppo, making a citation from Rashi.