The movement was aided and abetted by rich and influential Jews. Joseph Perl, the founder of a modern school and several other educational institutions, is a typical representative of these friends and patrons of progress. [Footnote: Perl was the author of a parody on Hasidism, published anonymously under the title _Megalle Temirin_ ("The Revealer of Mysteries"). A monograph upon parodies, a literary form widely cultivated in Hebrew, which was long a desideratum has recently been written by Dr. Israel Davidson ("Parody in Jewish Literature", New York, Columbia University Press, 1908). The Hebrew parody is distinguished particularly for its adaptation of the Talmudic language to modern customs and questions. It was made the vehicle of polemics and of ridicule, as in the case of Perl's pamphlet, or of satire on social conditions, as in the "Treatise of Commercial Men", which appeared at Warsaw, and the "Treatise America", published at New York, etc. Frequently it was meant merely to divert and amuse, as, for instance, _Hakundus_, Wilna, 1827, and numerous editions of the "Treatise Purim."] _Ha-Meassef_ was succeeded by a progeny of periodical literature, scientific and literary. After the _Bikkure ha-'Ittim_ ("The First Fruits of the Times"), edited by Shalom Hacohen, Vienna, 1820-1831, came the _Kerem Hemed_ ("The Delicious Vineyard"), edited by Goldenberg, at Tarnopol, 1833-1842; the _Ozar Nehmad_ ("The Delightful Treasure"), edited by Blumenfeld; _He-Haluz_ ("The Pioneer"), founded in 1853 by Erter, together with Schorr, the witty writer and bold reformer; _Kokebe Yizhak_ ("The Stars of Isaac"), edited by I. Stern, at Vienna, 1850-1863; _Bikkure ha-Shanah_ ("The First Fruits of the Year", 1844); _Peri To'elet_ ("Successful Labor", 1821- 1825); "Jerusalem", 1845; "Zion", 1842; _Ha-Zefirah_ ("The Morningstar"), 1824; _Yeshurun_. 1847, etc. These collections of essays are of a much more serious character than ever _Ha-Meassef_ attained to. As a rule they display more originality and more scientific depth. To attract the intelligent among the Polish Jews, permeated as they were with deep knowledge of Rabbinic literature, more was needed than witty sallies and childish conceits in an affected style. The appeal had to be made to their reason, to their convictions, their constant longing for intellectual occupation. Their minds could be turned away from a most absurd mysticism only by setting a new ideal before them, calculated to engage feelings and attract hearts yearning for consolation, and left unsatisfied by the pursuit of the Law, the nourishment given to all who thought and studied in the ghetto.