Ragusan trade continued to increase considerably, and followed much the same lines as in the preceding period; but, owing to the Turkish invasion and the constant wars in the Slave lands, it tended more and more towards the sea. Italy, the Greek Empire, Asia Minor, and Egypt were always the chief markets for Ragusan merchants, and special exemptions were granted to them to trade with the Infidel,[357] although they were forbidden to sell timber, iron, or arms in those countries. Their relations with the Turks were satisfactory, and they often sent envoys to the Emirs and Sultans. At the same time, this did not interfere with their good understanding with the Christian Powers, and they did much business with Constantinople and the rest of the Greek Empire, both by sea and by land. The land trade with the Slavonic hinterland, although subject to frequent interruptions, was still very active, and new and flourishing commercial colonies arose in Bosnia, Hlum, Servia, Albania, and Bulgaria. With Hungary there was a very active trade, both by way of Bosnia, Servia, and the Danube, and by sea _via_ Croatia. Embassies were frequently sent to the Hungarian court and to the Banus of Croatia and Dalmatia, who resided at Zara as the King of Hungary’s viceroy. The envoys in question frequently acted as commercial travellers for Ragusan goods, of which they brought samples to sell. An enactment, which is greatly to the credit of the little Republic is the prohibition of the slave trade, “perchè turpe scellerato ed abominevole” (1417).[358] In this the Ragusans were ahead of most of the other Christian States at the time, and later, as we shall see, the city became an important ransoming agency for liberating slaves captured by the Turks. The citizens were now extremely wealthy, and addicted to luxury and splendour. They took much pleasure in picturesque popular festivals, of which that of San Biagio (February 3), and the anniversary of bringing of the Saint’s arm to Ragusa (July 5) were the most important. On both days races were run for a banner (_palio_), which attracted large crowds of peasants from the neighbourhood.[359] A third feast was that of the Forty Martyrs (March 9), established in 1400 to commemorate the city’s escape from tyranny.[360] The procession is thus described in the Ceremonial of the Rector:—