This, then, was the Christian notion of the Jew in Shakespeare's time, and while we have no reason for supposing that it was Shakespeare's also, there is enough evidence to show that for the purpose of his story the dramatist adopted the prevalent opinion that the Jew was a man who lived solely for his wealth. In the face of this knowledge it is difficult to understand the opinion of some commentators that Shylock was intended as a protest against Marlowe's "mere monster." The similarity between Shylock and Barabas has been pointed out by Dr. Ward. Both love money, both hoard their wealth, both starve their servants to save expense, both defend their religion as well as their usury, both love to despoil the Christians and taunt them with their lack of fairness. Of course, every good critic admits that there are two sides to an argument. Even Sir Walter Scott, when reviewing a book, confesses to his son-in-law that his criticism might have been very different were the mandate _dechirer_. And those who want to defame Shylock's character will not find it a difficult thing to do. The following illustration of the character is given after the manner of a schoolboy's paraphrase: Shylock thinks it folly to lend money without interest. Jacob was blessed for thriving, even if he prospered by cunning means, and to thrive by any means short of stealing is to deserve God's blessing. Shylock can make money as quickly as ewes and rams can breed. He will show how generous he can be towards Christians by lending Antonio money without asking a farthing of interest, provided Antonio consents, by way of a joke, to lose a pound of his flesh if he should fail to repay the money on a special day; and this pound to be taken from any part of his body which Shylock may choose, meaning, no doubt, nearest to the heart, so as to ensure death. Yet Bassanio need have no anxiety about the safety of his friend's life, because human flesh is not a marketable commodity like mutton or beef. Shylock has a servant who eats too much, and is so lazy that the Jew is glad to part with him to the impecunious Bassanio, in the hope that Launcelot will help to squander his new master's "borrowed purse." For a similar reason he will himself go to Bassanio's feast, although his religion forbids him to eat with Christians. His daughter is not to have any pleasure from the masque, but to shut herself up in the house so that no sound of Christian masquerading may reach her ears. His last words to her are in praise of thrift.