sture and thigh the name
is written, 'Slave of Slaves,' and whose service is perfect slavery.

However, in every nation there are, and must always be, a certain number
of these Fiend's servants, who have it principally for the object of
their lives to make money. They are always, as I said, more or less
stupid, and cannot conceive of anything else so nice as money. Stupidity
is always the basis of the Judas bargain. We do great injustice to
Iscariot, in thinking him wicked above all common wickedness. He was
only a common money-lover, and, like all money-lovers, didn't understand
Christ;--couldn't make out the worth of Him, or meaning of Him. He
didn't want Him to be killed. He was horror-struck when he found that
Christ would be killed; threw his money away instantly, and hanged
himself. How many of our present money-seekers, think you, would have
the grace to hang themselves, whoever was killed? But Judas was a
common, selfish, muddle-headed, pilfering fellow; his hand always in the
bag of the poor, not caring for them. He didn't understand Christ;--yet
believed in Him, much more than most of us do; had seen Him do miracles,
thought He was quite strong enough to shift for Himself, and he, Judas,
might as well make his own little bye-perquisites out of the affair.
Christ would come out of it well enough, and he have his thirty pieces.
Now, that is the money-seeker's idea, all over the world. He doesn't
hate Christ, but can't understand Him--doesn't care for him--sees no
good in that benevolent business; makes his own little job out of it at
all events, come what will. And thus, out of every mass of men, you have
a certain number of bag-men--your 'fee-first' men, whose main object is
to make money. And they do make it--make it in all sorts of unfair ways,
chiefly by the weight and force of money itself, or what is called the
power of capital; that is to say, the power which money, once obtained,
has over the labour of the poor, so that the capitalist can take all its
produce to himself, except the labourer's food. That is the modern
Judas's way of 'carrying the bag,' and 'bearing what is put therein.'

Nay, but (it is asked) how is that an unfair advantage? Has not the man
who has worked for the money a right to use it as he best can? No; in
this respect, money is now exactly what mountain promontories over
public roads were in old times. The barons fought for them fairly:--the
strongest and cunningest got them; then fo