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Fes. And what hope is that, I pray thee?
Laun. Marry, you may partly hope that your father got you
not, that you are not the Jew's daughter. Jef. That were a kind of bastard hope, indeed; so the fins of my mother should be visited upon me.
Laun. Truly, then, I fear, you are damn’d both by father and mother ; thus when you shun Scylla, (23) your father, you fall into Charybdis, your mother : well, you
ways. jes. I shall be saved by my husband, he hath made me a Christian.
Laun. Truly, the more to blame he; we were chris. tians enough before, e'en as many as could well live one by another: this making of christians will raise the price of hogs; if we grow all to be pork-eaters, we hall not shortly have a rather on the coals for money.
Enter Lorenzo. Jes. I'll tell my husband, Launcelot, what you fay: here he comes.
Lor. I shall grow jealous of you shortly, Launcelot, if you thus get my wife into corners.
Jef. Nay, you need not fear us, Lorenzo; Launcelot and I are out; he tells me flatly, there is no mercy for me in heav'n, because I am a Jew's daughter: and he fays, you are no good member of the common wealth ; for, in converting Jews to christians, you raise the price of pork.
(23) Tbus when you fhun Scyla, your farber,] By the allusion which Launcelot makes here, 'tis evident, Sbakespeare was no ftranger to this Hexamiter, nor the application of it;
Incidit in Scyllum, cupiens vitare Charybdim. Erasmus in his Adagies, quotes this verse as one very much in vogue with the Latines; but fays, be does not remember its author. I prelume, it might have been founded upon the Greek proverbial fentence, likewife quoted by him, Tην Χάρυβδη εκφυγών τη Σκύλλη περιέπισον. This is one of those lambics, he tells us, which were call'd, Dimetri óxéoengs. For my own part, (throwing out this cramp definition). I think it might have been a plain lambic, as moft of the proverbial Gnomes were, and only dismounted from its numbers by the unnecessary insertion of the articles. I would read it: Σκύλλη περιόρισον, Χάρυβδιν εκφυγών.
Lor. I shall answer that better to the common-wealth, than you can the getting up of the negro's belly : the Moor is with child by you, Launcelot.
Laun. It is much, that the Moor should be more than reason : but if she be less than an honest woman, she is indeed more than I took her for.
Lor. How every fool can play upon the word! I think, the best grace of wit will shortly turn into filence, and discourse grow commendable none but is
parrots. Go in, firrah, bid them
for dinner. Laun. That is done, Sir; they have all ftomachs.
Lor. Good lord, what a wit-snapper are you! then bid them prepare dinner.
Laun. That is done too, Sir; only cover is the word,
Lor. Yet more quarrelling with occafion! wilt thou Thew the whole wealth of thy wit in an instant? I pray thee, understand a plain man in his plain meaning: go to thy fellows, bid them cover the table, serve in the meat, and we will come in to dinner.
Laun. For the table, Sir, it shall be serv'd in : for the meat, Sir, it shall be covered; for your coming in to dinner, Sir, why, let it be as humours and conceits shall govern.
Jef. Paft all expressing: it is very meet,
And on the wager lay two earthly women,
Lor. Even such a husband
Jef. Nay, but ask my opinion too of that.
Lor. No, pray thee, let it serve for table-talk;
А ст IV.
Enter the Duke, the Senators ; Anthonio, Bassanio.
and Gratiano, at the Bar.
Ant. I have heard,
rage of his.
Enter Shylock. Duke. Make room, and let him stand before our face. Shylock, the world thinks, and I think so too, That thou but lead'ft this fashion of thy malice To the last hour of act ; and then 'tis thought, Thou’lt shew thy mercy and remorse more Itrange, Than is thy strange apparent cruelty. And where thou now exact'st the penalty, Which is a pound of this poor merchant's flesh, Thou wilt not only lose the forfeiture, But, touch'd with human gentleness and love, Forgive a moiety of the principal ; Glancing an eye of pity on his loffes, That have of late so huddled on his back, Enough to press a royal merchant down; And pluck commiseration of his state From brasly bofoms, and rough hearts of Aint; From stubborn Turks and Tartars, never train'd To offices of tender courtesy. We all expect a gentle answer, Jew.
Shy. I have possess'd your Grace of what I purpose. And by our holy Sabbath have I sworn, To have the due and forfeit of my bond. If you deny it, let the danger light Upon your charter, and your city's freedom. You'll ask me, why I rather chuse to have A weight of carrion flesh, than to receive Three thousand ducats ! I'll not answer that. But say, it is my humour, is it answer'd ? What if my house be troubled with a rat, And I be pleas’d to give ten thousand ducats To have it bane'd what, are you answer'd yet? Some men there are, love not a gaping pig ; Some, that are mad, if they behold a cat; And others, when the bag-pipe fings i' th' nose, Cannot contain their urine for affection. (24)
Masterless (24) Cannot contain their urine for affe&tion.
Masterless passion fways it to the mood Of wbat it likes, or loaths.] Masterless passion was firft Mr. Roque's
Masterless passion fways it to the mood
Cannot cantain their urine ; for affe&tion,
* Master of paffion, J: ays it &c. * Mistress. Ard then it is governd of paflion: and the two old Quartos and Foliog read Mafters of paffion, &c.
It may be objected, that affection and passion are fynonomous terms, and mean the same thing, I agree, they do at this time. But I observe, the writers of our author's age made a sort of distinction : considering the one as the cause, the other as the effect. And then, in this place, affection will stand for that sympatby or antiparby of soul, by which we are provok'd to thew a liking or disgust in the working of our paffions, B. Fobnfon, in his Sejanus, seems to apply the terms thus :
- He hath ftudied Affe&tion's paffions, knows their springs, their ends,
Which way, and whether they will work.
Cannot contain their urine for effection,
Of wbat it likes, or loaths.
the mafters of pafion (for fo he finely calls musicians) sway the paffions, or affections, as they please: Our poet then having, no doubt, in his mind the great effects that Timotheus, and other an.
cient musicians, are said to have wrought by the power of musick. • This puts me in mind of a passage of Collier, in his essay on mufick;
who supposes it possible by a right chosen composition (not, concord) of sounds to inspire affright, terror, cowardile, and consternation; ' in the same manner that, now, chearfulness, and courage, is affifted • by contrary compositions'.
Thus far Mr. Warburton. I shall submit the passage, for the pre-