“argosies Laden with riches, and exceeding store Of Persian silks, of gold, and oriental pearl.” In all this prosperity Barabas sees a fulfilment of the ancient blessing bestowed by Jehovah on the sons of Israel; a proof and a pledge of the Lord’s continued favour to His chosen people: “Thus trowls our fortune in by land and sea, And thus are we on every side enriched: These are the blessings promised to the Jews, And herein was old Abram’s happiness: What more may Heaven do for earthly man Than thus to pour out plenty in their laps, Ripping the bowels of the earth for them, Making the seas their servants and the winds To drive their substance with successful blasts?” He does not envy the Christian his fruitless faith, nor does he see any virtue in poverty: “They say we are a scattered nation: I cannot tell, but we have scrambled up More wealth by far than those that brag of faith.” He mentions wealthy Jews in various lands, “wealthier far than any Christian,” and the opulence of the race consoles him for its political humiliation: “Give us a peaceful rule, make Christian Kings, That thirst so much for principality.” Thus this practical idealist soliloquises, spiritualising the realities of filthy lucre, materialising spiritual prophecies, and, in the midst of national disgrace, retaining his racial pride intact--a living Jew. Nor is he devoid of human affections: “I have no charge, nor many children, But one sole daughter, whom I hold as dear As Agamemnon did his Iphigen: And all I have is hers.” Round these two objects, “his girl and his gold,” all the emotions of Barabas centre, and he is happy. But, alas! Fortune is fickle. At the very moment when Barabas is congratulating himself on his prosperity, calamity is at the door. A Turkish fleet has arrived in the harbour to demand from the Knights of Malta “the ten years’ tribute that remains unpaid.” At this emergency the Knights hurriedly hold a consultation among themselves, and, of course, decide that the Jews shall pay the debts of their Christian masters. The scapegoats are summoned to the senate-house, and the decision is announced to them, by one of the Knights, who candidly tells Barabas: “Thou art a merchant and a moneyed man And ’tis thy money, Barabas, we seek. _Barabas._  How, my lord! my money? _Ferneze_,  Governor of Malta: Thine and the rest.” It is in vain that the Hebrews plead poverty. They are told that they must contribute their share to the welfare of the land in which they are allowed to get their wealth. Nor will their share be the same as that of the faithful. The Christians, in suffering them to live in their country, commit a sin against their God, and the present distress is a punishment for it: