On September 21 of the same year the government was compelled to revoke the new ordinance. During the following years the book-market was deluged by brochures for and against the "Mosaiter". This controversy between sympathizers and antagonists of the Jews continued until 1840, when some members of the Estates of Peasants and Burghers inside the Riksdag petitioned the government to re-establish the ordinance of 1782 in its original form. The friends of the Jews tried to show that the petitioners were actuated by religious intolerance, but their adversaries openly declared the question to be one not of religion, but of race. The antisemites in the Riksdag endeavoured to prove that the Jews had greatly abused the rights and privileges granted them in 1782, and that they had done so at the expense and to the detriment of the native Lutheran merchants and tradesmen. The efforts to create anti-Jewish sentiment in the Riksdag were, however, unavailing, and at a later session of that body (1853), when public opinion had turned more in favour of the Jews, they were accorded additional privileges. In 1852, Amalia Assur (1803–1889) became the first female dentist in Sweden. During the latter half of the 19th century the few remaining disabilities of the Jews were removed. Under the law of October 26, 1860, they were granted the right to acquire real estate in rural communities, whereas they had previously been permitted to own property in the cities only. On January 20, 1863, another ordinance removed the prohibition against intermarriages between Jews and Christians, which were declared to be legal provided they had been attended by due ceremonies. A later ordinance (October 31, 1873) stipulated that the issue of marriages between members of the Swedish state church and Jews should be brought up in the Lutheran faith. If, however, a pact concerning the religion of their future children had been made in writing by the parents before their marriage, and submitted to the clergyman or other authority that performed the marriage ceremony, such agreement should remain valid. There were, of course, various privileges which the Jews, like any other non-Lutherans, could still not obtain as long as the then current constitution of the Swedish kingdom remained in force. Thus, they could not become members of the cabinet; nor could they, as judges or as members of committees, take part in discussions concerning religious questions. Otherwise they enjoyed the same rights and were subject to the same duties as the Swedish citizens of the Lutheran faith.