“Where Midas might again his wish behold In real paper or imagined gold, Where Fortune plays, while Rumour holds the stake, And the world trembles to bid brokers break,” the poet moralises at the expense of the Jew, to whom he traces our own greed and recklessness in speculation: “But let us not to own the truth refuse, Was ever Christian land so rich in Jews? Those parted with their teeth to good King John, And now, Ye Kings! they kindly draw your own.” Alas! times have changed since the day of “good King John.” Now the Jews, far from being the victims of the royal forceps, “All states, all things, all sovereigns they control, And waft a loan ‘from Indus to the pole.’ And philanthropic Israel deigns to drain Her mild per-centage from exhausted Spain. Not without Abraham’s seed can Russia march; ’Tis gold, not steel, that rears the conqueror’s arch.” Nor is this all. Sad as the state of things must be, since Spain the persecutrix has been degraded into a suppliant, the worst of the calamity lies in the circumstance that these new tyrants of poor Spain and poor Russia are a people apart; a people without a country; a people of parasites: “Two Jews, a chosen people, can command In every realm their Scripture-promised land. What is the happiness of earth to them? A congress forms their ‘New Jerusalem.’ On Shylock’s shore behold them stand afresh, To cut from nations’ hearts their ‘pound of flesh.’” But our modern Jeremiah’s indignation is not altogether disinterested. He confesses elsewhere, with a candour worthy of his prophetic character, “In my younger days they lent me cash that way, Which I found very troublesome to pay.”[142] And not only Byron but piety also was still inimical to the Jew. Samuel Taylor Coleridge, whose philosophy, in its second childhood, sought comfort in the cradle of theology--a not uncommon development--gives vent to some exceedingly quaint sentiments on the subject. On April 13, 1830, he declares that the Jews who hold that the mission of Israel is to be “a light among the nations” are utterly mistaken. The doctrine of the unity of God “has been preserved, and gloriously preached by Christianity alone.” No nation, ancient or modern, has ever learnt this great truth from the Jews. “But from Christians they did learn it in various degrees, and are still learning it. The religion of the Jews is, indeed, a light; but it is as the light of the glow-worm, which gives no heat, and illumines nothing but itself.”[143] Here we find Coleridge, in the nineteenth century, reviving the complaint of Jewish aloofness--of the provincial and non-missionary character of Judaism--which was one of the causes of the Roman hatred towards the race in the first. Nor is this the only case of revival presented by Coleridge’s attitude.