Shylock suggests this as a kind of merry jest, but it is clear that he is playing a long shot. He has already expressed his doubts of the safety of Antonio's manifold sea ventures, and if something should happen to them, by means of the forfeit he can kill Antonio. If the ships come home safe, he loses interest, of course, but after Antonio's remarks, the loss of interest is worth the slender chance of killing him legally.
Bassanio and Antonio both realize this, and Bassanio, in horror, refuses the deal. Antonio, however, convinced that his ships will return, insists on agreeing to the terms.
It is from this passage and from those following in the play that the phrase "pound of flesh" has entered the language as meaning the wringing out of the last bit of a bargain, however harsh and brutal the consequences.
The Shylock and Portia scenes now alternate. Back in Belmont, a new suitor arrives, the Prince of Morocco, who begins:
—Act II, scene i, lines 1-3
There is nothing here to indicate that the Prince of Morocco is anything more than a Moor, that is, a swarthy member of the "white race." However, Shakespeare's emphasis on his complexion induces us to think that he was imagined as a black, for Shakespeare confused Moors and blacks, as in Titus Andronicus (see page I-402).
As Morocco prepares to take the test of the casket, he can't resist boasting a little. He swears he would dare anything to win Portia:
—Act II, scene i, lines 24-26
"Sultan Solyman" is Suleiman I the Magnificent, under whom the empire of the Ottoman Turks reached the peak of its glory. He reigned from 1520 to 1566 and during that reign he was the strongest ruler in Europe, far greater in war and peace than the contemporary Christian monarchs: Henry VIII, Charles V, and Francis I (see page II-747), whose names make so much greater noise in the West-oriented chronicles of our historians.
During the early part of his reign Suleiman led the Ottoman armies deep into Europe. In 1526 he destroyed the Hungarian army at the Battle of Mohacs and absorbed most of Hungary into his realm. In 1529 he reached the peak of his fortunes when he actually laid siege to Vienna (which, however, he did not succeed in taking).
Suleiman might have done even better against Europe, had he not also had to face eastward and battle the Persians, who, although Moslems, were of a different sect. Between 1548 and 1555 there was strenuous war between Suleiman and the Persians; a war which was won by Suleiman, but not by a very great margin. There were further wars between the Ottoman Empire and the Persians after Suleiman's death. Indeed, one was in progress at the time The Merchant of Venice was being written, so that Morocco's reference was topical.
From Morocco's words we might suppose he fought as an Ottoman ally, for it was Persians he claims to have beaten. When Morocco says he "slew the Sophy," he is referring to the Shah of Persia.
In the sixteenth century Persia was undergoing one of its periods of greatness under the rule of a family descended from one San-al-Din, who had lived in the thirteenth century. The family was called the Safavids, and this became "Sophy" in English.
The first ruler of the Safavid line was Ismail I, who came to the throne in 1501. In 1587 Abbas I became shah. He was the greatest of the line and is sometimes called Abbas the Great. He labored to reform and revitalize the Persian army and make it more fit to defend the land against the Ottoman Turks. In this he had some help, for in 1598 an English mission arrived in Persia to negotiate a treaty against the common Turkish enemy.
Thus, at the tune that The Merchant of Venice was written, references to Persia and the Sophy were easily understood.
Nevertheless, Morocco, despite his vauntings, realizes that the casket choice means that luck, not valor, will give the victory. He says:
—Act II, scene i, lines 32-35
Lichas is the attendant of Hercules (or Alcides, see page I-70), and, as it happens, he comes to a bad end (see page I-380).
Before we come to Morocco's casket choice, however, it is back to Venice and a distant glimpse of Shylock's home life. Onto the stage comes Launcelot Gobbo, Shylock's Christian house servant. Launcelot is considering leaving Shylock, for as a good Christian, he has qualms about serving a Jew.
Eventually, after an encounter with his blind father, Launcelot enters the service of Bassanio. He announces this change of service to Shylock's daughter (who makes her first appearance). She says:
—Act II, scene iii, lines 1-3
There is, of course, nothing to indicate that Shylock is cruel to his daughter or anything but a good family man (although he is later shown to be puritanical and intent on keeping his daughter from participating in foolish merrymaking). Nevertheless, the audience would readily assume that a Jew's home would be bound to be hellish.
Jessica is beautiful and lacks all the stigmata associated by Elizabethan audiences with Jews. Thus, Launcelot weeps at leaving her, even though she is as Jewish as Shylock.
This is, of course, an old convention. The villainous Jew (or Moslem, or Indian chief, or Chinese mandarin) very frequently has a beautiful daughter who falls in love with the handsome Christian and betrays her people for his sake to the cheers of the audience. In modern action tales, the beautiful Russian girl can hardly wait to fall in love with the handsome American spy and switch sides. (The audience would consider it unspeakably horrible if the situation were reversed, however.)
The name "Jessica" by the way, is not likely to strike modern readers as particularly Jewish, yet is much more so than "Shylock." Toward the end of the eleventh chapter of Genesis, the sister of the wife of Abraham's brother, Nahor, is given as Iscah. It is of this name that Jessica is a form.
That Jessica is in love with a Christian appears at once, for she loves Lorenzo, who has already appeared as a friend of Antonio's. Jessica says in a soliloquy after bidding Launcelot goodbye: