Alas, this call to a more natural life, after centuries of physical degeneration and suppression of all feeling for nature, could not be understood, nor even taken seriously, in surroundings in which air, sunlight, the very right to live, had been refused or measured out penuriously. The drama remained in manuscript, and did not become known to the public at large. It was Luzzatto's chief work that exercised decisive influence on the development of Hebrew literature. _La-Yesharim Tehillah_ ("Glory to the Righteous"), another allegorical drama, which appeared in 1743, is considered a model of its kind until this day. It introduced a new epoch, the modern epoch, in the history of Hebrew literature. The master stands revealed by every touch. Everything betrays his skill--the style, at once elegant, significant, and precise, recalling the pure style of the Bible, the fresh and glowing figures of speech, the original poetic inspiration, and the thought, which bears the imprint of a profound philosophy and a high moral sense, and is free from all trace of mystical exaggeration. From the point of view of dramatic art, the piece is not of the highest interest. The subject, purely moral and didactic, gives no opportunity for a serious study of character, and, as in all allegorical pieces, the dramatic action is weak. The theme was not new. Even in Hebrew and before Luzzatto, it had been treated several times. It is the struggle between Justice and Injustice, between Truth and Falsehood. The allegorical personages who take part in the action are, arrayed on one side, Yosher (Righteousness) aided by Sekel (Reason) and Mishpat (Justice), and, on the other side, Sheker (Falsehood) and her auxiliaries, Tarmit (Deceit), Dimyon (Imagination), and Taäwah (Passion). The two hostile camps strive together for the favor of the beautiful maiden Tehillah (Glory), the daughter of Hamon (the Crowd). The struggle is unequal. Imagination and Passion carry the day in the face of Truth and Righteousness. Then the inevitable _deus ex machina_, in this case God Himself, intervenes, and Justice is again enthroned. This simple and not strikingly original frame encloses beautiful descriptions of nature and, above all, sublime thoughts, which make the piece one of the gems of Hebrew poetry. The predominant idea of the book is to glorify God and admire the "innumerable wonders of the Creator." "All who seek will find them, in every living being, in every plant, in every lifeless object, in all things on earth and in the sea, in whatsoever the human eye rests upon. Happy he who hath found knowledge and wisdom, happy he if their speech hath fallen upon an attentive ear!" (Act II, scene I.)