Cadet Will Reeves
2/22/17
Help Received: See works cited
Short Assignment on The Merchant of Venice
Part 1
In sixteenth-century England, subjects’ religious faith was often intertwined with their loyalty to their monarch. This dynamic first developed when Henry VIII ascended the throne of England, while at the same time proclaiming himself the head of the state church (Kaplan 246). However, both Protestant and Catholic clerics believed that sincere religious faith had little to do with one’s loyalty to a particular monarch. Clerics recognized that brute force could not produce true faith; rather, conversion was a purely spiritual experience that could only be effected by the grace of God (Kaplan 246). Jews were not necessarily perceived unfavorably in sixteenth-century England, but the Christian majority believed that every effort should be made to convert them. Part of this belief stemmed from the fact that according to biblical prophecy, Christ would not return until all Jews accepted Christ. Despite this, most Christians still condemned forceful conversions of Jews, and even considered Jews to be closer to becoming true Christians than Catholics who had denounced their faith under persecution (Kaplan 246-47). As far as the law was concerned, there were some special legal constraints placed on Jews, but they were supposed to be given legal equality with Christians in courts of law, and they were permitted to observe their religious practices to some degree. Still, Christian monarchs mandated that Jews should listen to sermons on the Sabbath that denounced and criticized Judaism (Kaplan 247). Yet, some Christian theologians such as Thomas Draxe warned that requiring Jews to listen to anti-Jewish sermons should not cross the line into Christians’ harsh treatment of the Jews, motivated by a sinful attitude of superiority. Instead, Christians should let their actions speak louder than their words by living humble, righteous lives as lights to the Jewish people (Kaplan 247).
Although almost no early modern English writers supported conversion of Jews by force, in historical practice some Jews did suffer violence. For example, in 1492, Jews in Spain were confronted with the choice of exile or converting to Christianity. Emigrating from Spain often resulted in death due to the dangers of travel. On the other hand, many Jews viewed converting to Christianity as an even worse fate, because apostasy meant a sort of spiritual death. Traditional Jewish law called on Jews to accept physical death instead of converting, but Jews in early modern England accepted as legitimate the concept of outwardly converting to Christianity with the intent of continuing to observe Judaism when the opportunity arose, or of observing Judaism in private (Kaplan 247-48).
Part II
At the climax of the play, when the tables turn on Shylock in the court of law and he begins to realize that things are going to end badly for him, Antonio adds insult to injury by appearing to perform an act of mercy toward Shylock, while actually seeking to hurt him in the deepest way of which he can conceive. Antonio disguises his forced conversion of Shylock as an act of mercy, as a response of Portia’s question of “What mercy can you render him, Antonio?” (IV. i. 373). He coolly ignores Shylock’s plea of “A halter gratis! Nothing else, for God’s sake” (IV. i. 374). As Shylock literally begs for death by hanging, Antonio continues with his several demands that will place himself on the moral high ground while simultaneously allowing him to exact a piercing revenge upon his enemy. Antonio situates his demand for Shylock’s conversion in between his two related demands concerning how Shylock’s money and possessions should go to Jessica and Lorenzo upon his death (IV. i. 375-85). This shows that Shylock’s conversion is just one demand within a list of things intended to cause him pain. Within the same sentence, Antonio forces Shylock to give money to, in the words of Antonio, “the gentleman /That lately stole his daughter” (IV. i. 380), and to give up his religious faith (IV. i. 382). This is clearly not a conversion that is supposed to bring about true repentance and acceptance of Christ. Antonio is merely using his temporary position of power over Shylock to deal as much pain to the man as possible.
Shylock may not have been the most likeable or morally upright character for most of the play. Admittedly, it is perhaps true that he valued his ducats more than his daughter, and maybe even more than his Jewish faith. Yet, when Antonio strips him of his religious identity, the blow strikes deep. Had Shylock never taken the time before in his life to stop and truly consider the value of his identity as a Jew, he was certainly doing so in those final moments of the play. Distraught and dumbfounded, all he can do is say, in shock and resignation, “I am content” (IV. 1. 389).
Works Cited
Kaplan, M. Lindsay, ed. The Merchant of Venice: Cultural Contexts. By William Shakespeare. Boston: Bedford/St. Martin’s, 2002. Print.
Shakespeare, William. The Merchant of Venice. Ed. M. Lindsay Kaplan. Boston: Bedford/St. Martin’s, 2002. Print.