Scott, of course, had other models beside Walker. Byron’s _Hebrew Melodies_ came out both with and without Nathan’s musical accompaniment, in 1815, four years before _Ivanhoe_ was written. It is curious, by the way, to note that Rudolf Eric Raspe, the original of the character whom Scott so mercilessly caricatures as Dousterswivel in his novel _The Antiquary_, was not only the author of _Baron Münchausen_, but was also the first translator into English of Lessing’s _Nathan der Weise_ (London, 1781). Scott does not seem to have been acquainted with Lessing’s play, either in the original or in translation. Scott’s indebtedness to Marlowe, on the other hand, has already been pointed out by the present writer. Having drawn attention to the parallel between Walker and Scott, it will be useful to note an equally striking contrast. On pages 110-112 of _Theodore Cyphon_ occurs the passage: “His chief concern was for Eve, whom he saw, notwithstanding Theodore’s supposed engagements, and the restrictions of religion, still encourage sentiments which sapped the foundation of her happiness, and which no expedient offered to remove, but by parting with its object, or suffering their marriage spite of religion and law. “Though a Jew, skilled in the learning of the Talmud and Mosaic law, he was without those prejudices that attend on superstition. He saw clearly that, when those precepts were first instituted, they were designed as a prevention of communication between the Israelite and Heathen, lest by the influence and interchange of the softer sex, they might be led into the practice of idolatry. Yet now, taking up the argument in a religious way, the danger existed no longer; both Jew and Christian agreeing in the chief article of worship, though divided about what the understanding of neither can comprehend. In a civil light, man was created for the society of man. The distinction of kingdom and people were childish, and fit only to insult the understanding. But whilst he indulged himself in these speculations, he avoided hinting to Eve that there was a possibility she should ever become the wife of Theodore, that the unattainability of the object might blunt or destroy the ardour of hope: for however he might have wished for such a character (so far as observation could judge) as his son-in-law, under the present circumstances he could not have allowed it, had even the affections of Theodore been placed upon her, which he believed was far from the case, as the observation he had made when he entered his chamber abruptly, and the words, ‘O Eliza,’ which his daughter had heard, led him to conclude some prior engagement retained him.” The sequel shows that Theodore is already married to Eliza. With Walker’s view, however, as to such a marriage, it is fruitful to compare the noble passage, on the same subject, with which Scott concludes the preface to the 1830 edition of _Ivanhoe_: