From what has been said it will be seen that Erter's life was a hard one, and it is to this very circumstance that the existence of the excellent Hebrew satires contained in the _Zophe_ is due. His sad experiences during the early part of his married life, his association with the “Chassidim,” the treatment he had received at the hands of the Chief Rabbi of Lemberg, and, finally, the observations he had made in his capacity as a medical practitioner—all these, and many other things, are graphically described therein. His style is full of humour and sarcasm, and the book possesses the true mark of excellence, inasmuch as familiarity with it merely adds to its attractiveness. Erter also wrote some poetical pieces, but they bear no comparison with his masterly prose, which, as Graetz well says, has points of resemblance to that of Heine. The titles of the satires in question are: 1. ‪מאזני משקל.‬ 2. ‪הצופה‬ ‎‪בשובו מקארלסבאד.‬ 3. ‪גלגול נפש.‬ 4. ‪תשליך.‬ 5. ‪תלונת סני וסנסני ‪וסמנגלוף.‬ 6. ‪חסידות וחכמה,‬ and each section treats of a different subject. It would be no easy task for any one to reproduce in English, or in any other language, the many beauties of form and style found in the original Hebrew of these satires. Equally difficult would it be to arrange them in order of merit, since each has a peculiar charm of its own. But the following free translation of some parts of the satire, entitled ‪גלגול נפש‬ (“Transmigration of the Soul”), may, perhaps, give the reader a faint idea of Erter's methods. It begins as follows:— “I am a physician, and it is my duty to heal the wounds, and to procure a remedy for every disease of the body. It is true that those of my colleagues, who can boast of possessing high-sounding titles, look down upon me with a certain contempt, inasmuch as they think that they alone have a right to speak with authority of things they do not know much about. But I am, nevertheless, as well qualified a medical practitioner as they are, and my patients do not fare worse than theirs. The only difference between them and myself is, perhaps, to be found in the fact that they drive to their patients' houses in splendid carriages, while I visit mine on foot. For the more horses and carriages a physician has, the more knowledge and medical skill is attributed to him by the members of the Jewish faith. Moreover, these distinguished and betitled physicians, who are mostly employed by the wealthy classes of the community, are generally handsomely rewarded for their services, even when their patients die an untimely death, for among the rich even death is an expensive affair. But I, whose chief practice is carried on among the poor, am seldom rewarded for my services, and if any of them die, then his or her soul ‘goes out for nothing.’