Merchant of Venice Background

About Merchant of Venice

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The Merchant of Venice was first printed in 1600 in quarto, of which nineteen copies survive. This was followed by a 1619 printing, and later an inclusion in the First Folio in 1623. The play was written shortly after Christopher Marlowe's immensely popular Jew of Malta (1589), a play wherein a Jew named Barabas plays a greatly exaggerated villain. The portrayal of Shakespeare's Jew was and remained comic until the late 1700s at which time he was first played as a true villain. In 1814 Shylock's role was depicted as a character to be pitied, and in 1879 he was first portrayed as a tragic character. Subsequent interpretations have varied greatly over the years, but since World War II he has most often been conceived of as tragic.

The Merchant of Venice has been described as a great commentary on the nature of racial and religious interactions. The title itself is misleading, and is often misconstrued as a reference to Shylock, the Jew. However, in reality it describes the merchant Antonio. This ambiguity and misinterpretation has not surprisingly led scholars to continue hotly debating whether Shakespeare meant to be anti-Semitic or critical of anti-Semitism. His depiction of Shylock, the Jewish moneylender, causes the audience to both hate and pity the man, and has left critics wondering what Shakespeare was really trying to achieve.

The choice of Venice can hardly have been arbitrary. The Venice of Shakespeare's day was renowned for its wealth and diversity of cultures, for it was a cosmopolitan market where Eastern goods made their way into the West. Since Shakespeare's interactions with Jews in England would have been limited, if at all, Venice provided him with the example of tolerance and heterogeneity that he needed.

It is interesting to note that the Christians are portrayed as being an incredibly tight, commonly bound group. Antonio rushes to grant Bassanio a loan, even though it will bankrupt him. A similar example occurs later when Graziano asks Bassanio for a favor, which is granted before Bassanio even knows exactly what Graziano is asking for. However, this central community of Christians, with all of its virtue and decency, is immediately subverted by the prodigal loss of the money by Bassanio. While it may be virtuous for Antonio to give all he has to his friend, it is clear to the audience that it is foolish for him to give to a friend who will gamble it away.

In addition, the Christian's generosity and friendship is further undermined by the racism so apparent in their actions. Antonio is proud of the fact that he kicks and spits upon Shylock, while Portia is overjoyed when the black Prince of Morocco fails to choose the correct casket, saying, "Let all of his complexion choose me so" (2.7.79). The Christian ideals are not only undermined by this racism, this inherent distaste for anyone different from themselves, but also by their hypocrisy with respect to slavery. When the Christians exhort Shylock to release Antonio, he asks them why Antonio should be treated differently from their slaves, considering that he was bought by Shylock via the contract. Shakespeare thus plants doubt as to whether the Christians' kindness to each other is in fact as great a virtue as it would at first appear.

The nature of the religious differences has a profound impact on the way the Christians and the Jews live their lives. For Shylock, absolute adherence to the law is necessary, as evidenced by his reliance on contracts. In addition, money and possessions are things which he feels he must defend. Rather than try to increase his wealth, he struggles merely to maintain it. This economic conservatism contrasts starkly with the aristocratic, gambling nature of Bassanio and the others. The characteristic generosity of the Christians is a very aristocratic trait, based on an ideology which forces gentlemen to ignore practical monetary concerns. Thus Bassanio can truly say, "all the wealth I had ran in my veins" (3.2.253-254).

Perhaps the moment of strongest contrast between Shylock and the Christians' ideals concerns the contract of a pound of flesh. Shylock directly links money and flesh as being equal, something which any Christian would consider taboo. Antonio is unable to see this link, thinking instead that the contract is some form of game for Shylock. He makes the crucial mistake of believing that the contract cannot be for real, and that Shylock must somehow have grown "kind."

There is a division between the Christian portrayal of Shylock and the words and actions of Shylock himself which cannot be overlooked. The Christians are convinced that he can only think of money, whereas Shylock actually presents a very different, even sentimental outlook. Solanio claims that Shylock ran through the street crying out for his daughter and ducats in the same breath, yet there is no evidence of this when Shylock himself appears. Later, when his daughter, Jessica, exchanges a turquoise ring for a monkey, Shylock is not upset about the monetary loss of the ring, but rather the sentimental value it held for him.

Most of Shakespeare's comedies return to the first city in which they are set. However, this type of ending is uniquely absent in The Merchant of Venice. The final scene moves away from the abandonment of Shylock in Venice, shifting instead to Belmont. Belmont, however, is not nearly as idyllic as it appears throughout the play. Indeed, it represents wealth derived from inheritance, built on the merchandising of Venice, and is therefore a paradise founded on the despised trade it claims to hate. Ending the play in Belmont serves to remind the audience that the play can be viewed as anything but a comedy, and that in fact it is in many ways a tragedy.