(B) This is the heart of Venice, and is one of the most imposing architectural objects in Europe. Three of the sides are occupied by ranges of lofty buildings, which are connected by a succession of covered walk; or arcades. The church of St Mark, founded in the year 828, closes up the square on the east. The lofty Campanile, or Bell-tower, over 300 feet in height, was begun A.D. 902, and finished in 1155.

In the reign of Justiniani Partic.i.p.azio, A.D. 827, the son and Successor of Angelo, undistinguished by events of more important character, the Venetians became possessed of the relics of that saint to whom they ever afterwards appealed as the great patron of their state and city. These remains were obtained from Alexandria by a pious stratagem, at a time when the church wherein they were originally deposited was about to be destroyed, in order that its rich marbles might be applied to the decoration of a palace. At that fortunate season, some Venetian ships (it is said no less than ten, a fact proving the prosperous extent of their early commerce) happened to be trading in that port; and their captains, though not without much difficulty, succeeded in obtaining from the priests, who had the custody of the holy treasure, its deliverance into their hands, in order that it might escape profanation. It was necessary, however, that this transfer should be made in secrecy; for we are a.s.sured by Sabellico, who relates the occurrence minutely, that the miracles which had been daily wrought at the saint's shrine had strongly attached the populace to his memory. The priests carefully opened the cerements in which the body was enveloped; and considering, doubtless, that one dead saint possessed no less intrinsic virtue and value than another, they very adroitly subst.i.tuted the corpse of a female, Sta. Claudia, in the folds which had been occupied by that of St. Mark. But they had widely erred in their graduation of the scale of beat.i.tude. So great was the odour of superior sanct.i.ty, that a rich perfume diffused itself through the church at the moment at which the grave-clothes of the evangelist were disturbed; and the holy robbery was well nigh betrayed to the eager crowd of worshippers, who, attracted by the sweet smell, thronged to inspect the relics, and to ascertain their safety. After examination, they retired, satisfied that their favourite saint was inviolate; for the slit which the priests had made in his cerements was behind and out of sight. But the Venetians still had to protect the embarkation of their prize. For this purpose, effectually to prevent all chance of search, they placed the body in a large basket stuffed with herbs and covered with joints of pork. The porters who bore it were instructed to cry loudly '_Khanzri Khanzir!_[43] and every true Mussulman whom they met, carefully avoided the uncleanness with which he was threatened by contact with this forbidden flesh. Even when once on board, the body was not yet quite safe; for accident might reveal the contents of the basket; it was therefore wrapt in one of the sails, and hoisted to a yard-arm of the main-mast, till the moment of departure. Nor was this precaution unnecessary; for the unbelievers inst.i.tuted a strict search for contraband goods before the vessel sailed. During the voyage, the ship was in danger from a violent storm; and but for the timely appearance of the saint, who warned the captain to furl his sails, she would inevitably have been lost. The joy of the Venetians, on the arrival of this precious cargo, was manifested by feasting, music, processions, and prayers. An ancient tradition was called to mind, that St. Mark, in his travels, had visited Aquileia; and having touched also at the Hundred Isles, at that time uninhabited, had been informed, in a prophetic vision, that his bones should one day repose upon their sh.o.r.es. Venice was solemnly consigned to his protection. The saint himself, or his lion, was blazoned on her standards and impressed on her coinage; and the shout of the populace, whether on occasions of sedition or of joy, and the gathering cry of the armies of the republic in battle was, henceforward, '_Viva San Marco!'--Sketches of Venetian History_.

(C) This ancient Exchange "where merchants most do congregate," is situated on the Rialto Island, its name being derived from "_riva alta,"

"high sh.o.r.e_." It is a square in the immediate vicinity of the Rialto Bridge, and contains the Church of San Jacopo, the first sacred edifice built in Venice. The original church was erected in the year 421, and the present building in 1194, and was restored in 1531. This island, being the largest and most elevated, became the first inhabited, and is, therefore, the most ancient part of Venice. The Exchange was held under the arcades, facing the church, and was daily crowded with those connected with trade and commerce. It is now occupied as a vegetable market.

(D) Vecellio informs us that the Jews of Venice differed in nothing, as far as regarded dress, from Venetians of the same occupation, with the exception of a yellow, or orange tawney coloured bonnet, which they were compelled to wear by order of government.

The women were distinguished from the Christian ladies by Wearing yellow veils.

Shakespeare is supposed to have taken the name of his Jew from an old pamphlet, ent.i.tled "Caleb Shillocke, his prophesie; or the Jewes Prediction."

(E) "He lends out money gratis, and brings down The rate of usance here with us in Venice."

About the time that Shakespeare lived, Venice had commercial dealings with all the civilized nations of the world; and Cyprus, Candia, and the Morea were subject to her government. Merchants from all countries congregated in Venice, and received every possible encouragement from the authorities.

The Jews, under the sanction of government, were the money lenders, and were, consequently, much disliked, as well as feared, by their mercantile creditors. They indulged in usury to an enormous extent, and were immensely rich.

ACT II.

SCENE I.--VENICE.(A) EXTERIOR OF SHYLOCK'S HOUSE.

_Enter_ LAUNCELOT GOBBO.

_Lau_. Certainly my conscience will serve me to run from this Jew, my master: The fiend is at mine elbow, and tempts me; saying to me,--_Gobbo, Launcelot Gobbo, good Launcelot, or good Gobbo, or good Launcelot Gobbo, use your legs, take the start, run away_:--My conscience says,--No: take heed, honest Launcelot; take heed, honest Gobbo:_ or (as aforesaid) _honest Launcelot Gobbo; do not run: scorn running with thy heels_. Well the most courageous fiend bids me pack.

_Via_! says the fiend; _Away_! says the fiend, _for the heavens_;[44]

_rouse up a brave mind_, says the fiend, _and run_. Well, my conscience, hanging about the neck of my heart, says very wisely to me, _my honest friend, Launcelot, being an honest man's son_, or rather an honest woman's son;--for, indeed, my father did something smack, something grow to, he had a kind of taste;--well, my conscience says, _Launcelot, budge not; budge_, says the fiend; _budge not_, says my conscience.

Conscience, say I, you counsel well; fiend, say I, you counsel well; to be ruled by my conscience I should stay with the Jew, my master, who (Heaven bless the mark!) is a kind of devil; and to run away from the Jew I should be ruled by the fiend, who, saving your reverence, is the devil himself. Certainly, the Jew is the very devil incarnation; and in my conscience, my conscience is a kind of hard conscience, to offer to counsel me to stay with the Jew. The fiend gives the more friendly counsel: I will run, fiend; my heels are at your commandment, I will run.

[_As he is going out in haste_

_Enter_ OLD GOBBO, _with a basket_.

_Gob_. Master, young man, you, I pray you; which is the way to master Jew's?

_Lau. (aside.)_ O heavens, this is my true-begotten father! who, being more than sand-blind, high-gravel blind,[45] knows me not: I will try conclusions[46] with him.

_Gob_. Master young gentleman, I pray you which is the way to master Jew's?

_Lau_. Turn upon your right hand at the next turning, but, at the next turning of all, on your left; marry, at the very next turning, turn of no hand, but turn down indirectly to the Jew's house.[47]

_Gob_. 'Twill be a hard way to hit. Can you tell me whether one Launcelot that dwells with him, dwell with him, or no?

_Lau_, Talk you of young master Launcelot?--mark me, now--_(aside.)_--now will I raise the waters.[48] Talk you of young master Launcelot?

_Gob_. No master, sir: but a poor man's son: his father, though I say it, is an honest exceeding poor man, and, Heaven be thanked, well to live.

_Lau_, Well, let his father be what he will, we talk of young master Launcelot.

_Gob_. Of Launcelot, an't please your mastership.[49]

_Lau. Ergo_, master Launcelot; talk not of master Launcelot, father; for the young gentleman (according to fates and destinies, and such odd sayings, the sisters three, and such branches of learning), is, indeed, deceased; or, as you would say in plain terms, gone to heaven.

_Gob_. Marry, Heaven forbid! the boy was the very staff of my age, my very prop.

_Lau_. Do I look like a cudgel, or a hovel-post, a staff, or a prop?--Do you know me, father?

_Gob_. Alack the day, I know you not, young gentleman; but, I pray you tell me, is my boy (rest his soul!) alive or dead?

_Lau_. Do you not know me, father?

_Gob_. Alack! sir, I am sand-blind, I know you not.

_Lau_. Nay, indeed, if you had your eyes, you might fail of the knowing me: it is a wise father that knows his own child. Well, old man, I will tell you news of your son: Give me your blessing: _(kneels.)_ Truth will come to light; murder cannot be hid long; a man's son may; but, in the end, truth will out.

_Gob_. Pray you, sir, stand up: I am sure you are not Launcelot, my boy.

_Lau_. Pray you, let's have no more fooling about it, but give me your blessing; I am Launcelot, your boy that was, your son that is, your child that shall be.

_Gob_. I cannot think you are my son.

_Lau_. I know not what I shall think of that; but I am Launcelot, the Jew's man; and I am sure Margery, your wife, is my mother.

_Gob_. Her name is Margery, indeed: I'll be sworn if thou be Launcelot, thou art mine own flesh and blood. What a beard hast thou got: thou hast got more hair on thy chin than Dobbin, my phill-horse,[50] has on his tail.

_Lau_. It should seem, then, that Dobbin's tail grows backward; I am sure he had more hair of his tail than I have of my face, when I last saw him.

_Gob_. Lord, how art thou changed! How dost thou and thy master agree? I have brought him a present.

_Lau. (rises.)_ Give him a present! give him a halter: I am famished in his service; you may tell every finger I have with my ribs. Father, I am glad you are come: give me your present to one master Ba.s.sanio, who, indeed, gives rare new liveries; if I serve not him, I will run as far as Heaven has any ground.--O rare fortune! here comes the man;--to him, father; for I am a Jew if I serve the Jew any longer.

_Enter_ Ba.s.sANIO, _with_ LEONARDO, _and_ STEPHANO.

_Bas_. See these letters deliver'd; put the liveries to making; and desire Gratiano to come anon to my lodging.

[_Exit a_ SERVANT.

_Lau_. To him, father.

_Gob_. Heaven bless your worship!