It must be conceded, also, that our playgoers are rarely familiar with the text of Shakespeare's plays, and thus increased opportunity is given to the actor to overrule the author. Yet this does not explain why an interpretation, quite unjustified by the text, should find favour with many dramatic critics. If a sound judgment and true taste are to prevail among playgoers, criticism should dissociate history from sentiment and discriminate between old conventions and modern innovations. Few critics, however, care to separate themselves from the opinions of their day; in fact, so far as Shakespeare's plays are concerned, newspaper criticism is often limited to the business of reporting. Otherwise it is difficult to explain the chorus of unanimous approval with which the Press, as well as the public, hailed the new Shylock in the picturesque and sympathetic rendering given at the Lyceum in the early eighties. Even if it be admitted that the terms of opprobrium with which Shylock is accosted by all the Christians in Shakespeare's comedy are unnecessarily harsh, even if it be granted that to Gratiano, Solanio, and Salarino he is the "dog Jew," meaning a creature outside the pale of heaven, yet if we read between the lines it is evident that religious differences are not the chief grievance. Shylock is a Jew, therefore a moneylender; a moneylender, therefore rich; rich, yet a miser, and therefore of little value to the community, which remains unbenefited by his usurious loans. This, in the eyes of the Christian merchants, is the real significance of the word Jew. The Catholic Church, by forbidding Christians to take interest, had unintentionally given the Jews a monopoly of the money-market, but with it that odium which attaches to the usurer. This point of view can be specially illustrated by Marlowe's Barabas, in "The Jew of Malta," the precursor of Shylock. Barabas makes no secret as to the unpopularity of his profession: "I have been zealous in the Jewish faith, Hard-hearted to the poor, a covetous wretch, That would for lucre's sake have sold my soul. A hundred for a hundred I have ta'en; And now for store of wealth may I compare With all the Jews in Malta." His riches are blessings reserved exclusively for his race: "And thus are we on every side enriched: These are the blessings promised to the Jews." * * * * * "Rather had I a Jew be hated thus, Than pitied in a Christian poverty:" * * * * * "Aye, wealthier far than any Christian." * * * * * "What more may Heaven do for earthly man Than thus to pour out plenty in their laps."