of their own Master.  Wordly wealth is trash—­to be rich the poorest happiness.  Yet the Jew is not forbidden to strive for this, they take scarcely half his gains;—­nor can they deny him the pursuit of the pleasures of the intellect—­pure knowledge—­for our minds are not feebler or more idle, and soar no less boldly than theirs.  The prophets came from the East!  But the happiness of the soul —­the right to exercise charity is denied to us.  It is a part of charity for each man to regard his neighbor as himself—­to feel for him, as it were, with his own heart—­to lighten his burdens, minister unto him in his sorrows, and to gladden his happiness.  This the Christian denies the Jew.  Your love ceases when you meet me and mine, and if I sought to put myself on an equality with the Christian, from the pure desire to satisfy his Master’s most beautiful lesson, what would be my fate?  The Jew is not permitted to be good.  Not to be good!  Whoever imposes that upon his brother, commits a sin for which I know no forgiveness.  And if Jesus Christ should return to earth and see the pack that hunts us, surely He, who was human love incarnate, would open His arms wide, wide to us, and ask:  ‘Who are these apostles of hate?  I know them not!’”

The doctor paused, for the door had opened, and he rose with flushed face to look into the adjoining room; but the smith held him back, saying: 

“Stay, stay!  Marx went out into the open air.  Ah, Sir! no doubt your words are true, but were they Jews who crucified the Saviour?”

“And this crime is daily avenged,” replied Lopez.  “How many wicked, how many low souls, who basely squander divine gifts to obtain worthless pelf, there are among my people!  More than half of them are stripped of honor and dignity on your altar of vengeance, and thrust into the arms of repulsive avarice.  And this, all this....But enough of these things!  They rouse my inmost soul to wrath, and I have other matters to discuss with you.”

The scholar now began to speak to the smith, like a dying man, about the future of his family, told him where he had concealed his small property, and did not hide the fact, that his marriage had not only drawn upon him the persecution of the Christians, but the curse of his co-religionists.  He took it upon himself to provide for Ulrich, as if he were his own child, should any misfortune befall the smith; and Adam promised, if he remained alive and at liberty, to do the same for the doctor’s wife and daughter.

Meantime, a conversation of a very different nature was held before the hut.

The poacher was sitting by the fire, when the door opened, and his name was called.  He turned in alarm, but soon regained his composure, for it was Jorg who beckoned, and then drew him into the forest.

Marx expected no good news, yet he started when his companion said: 

“I know now, who the man is you have brought.  He’s a Jew.  Don’t try to humbug me.  The constable from the city has come to the village.  The man, who captures the Israelite, will get fifteen florins.  Fifteen florins, good money.  The magistrate will count it, all on one board, and the vicar says....”