The Pound of Flesh
The Pound of Flesh
James Shapiro, Columbia University
What a matter were it then if I should cut of his privy members, supposing that the same would altogether weigh a just pound?—spoken by the Jew in the English translation of Alexander Sihayn's The Orator, 1596
I hope I shall never be so stupid as to be circumcised. I would rather cut off the left breast of my Catherine and of all women.—Martin Luther, c. 1540
Perhaps the least explicable feature of the ritual murder accusations was the charge that Jews first circumcised their victims before killing them. In some ways it must have made perfectly good sense. After all, it was well known that Jews circumcised young boys, and it was not all that difficult to imagine this practice as part of a more complex and secretive Jewish ritual ending in human sacrifice. In other ways, however, it made no sense at all, for as Menasseh ben Israel justifiably wondered, "to what end he was first circumcised" if "it was intended that shortly after this child should be crucified?" The confusion is understandable, since the ritual significance of what is described in the Bible as cutting the "foreskin" of the "flesh" remains poorly understood even by Jews and other peoples who have long practiced this rite. In the twentieth century we stand doubly removed from appreciating the effect of circumcision upon cultural identity. Even as circumcision is now routinely practiced in Western cultures for hygienic and aesthetic reasons, an awareness of its symbolic meanings (aside from psychoanalytic ones) has been virtually lost. Current debate about circumcision has focused almost exclusively on the pain it might cause the child, or on its effects upon reducing the spread of certain diseases. A very different situation prevailed in early modern Europe, where there was an intense curiosity about the often unnerving implications of a ritual bound up with theological, racial, genealogical, and sexual concerns. I am interested here not only in restoring a sense of the fascination and importance circumcision held for Elizabethans but also in arguing that an occluded threat of circumcision informs Shylock's desire to cut a pound of Antonio's flesh. Before turning to the presence of circumcision in The Merchant of Venice and its sources, it is important to consider what this ritual might have meant to Elizabethans, what their understanding of it was based on, and what light this casts on their cultural beliefs.
I. Elizabethan ideas about circumcision
In the twentieth century circumcision has often been described as a symbolic form of castration or emasculation. This association has undoubtedly been influenced by the theories of Sigmund Freud, who, in an argument that bears a striking resemblance to Maria Edgeworth's ideas about childhood trauma and the wellsprings of anti-Jewish feelings, writes in Little Hans that the "castration complex is the deepest unconscious root of anti-semitism; for even in the nursery little boys hear that a Jew has something cut off his penis—a piece of his penis, they think—and this gives them a right to despise Jews. And there is no stronger unconscious root for the sensse of superiority over women."1 For Frued, the symbolic act of circumcision proves a vital source of both misogyny and antisemitism.2 The notion that circumcision could easily slide into the more definitive cut of castration did not originate with Freud and in fact had long circulated in English culture. D'Blossiers Tovey, in his account of instances in medieval England in which Jews were charged with being "emasculators," cites a case from the reign of King John in which "Bonefand a Jew of Bedford was indicated not for circumcising, but totally cutting off the privy member" of a boy named Richard.3 And Shakespeare's contemporaries used circumcision as a metaphor for castration: the poet Gabriel Harvey, for example, implores God to "circumcise the tongues and pens" of his enemies.4
For early modern English writers, though, the threat of circumcision did not begin and end with emasculation. In the sixteenth century circumcision was more than a cut, it was an unmistakable sign. But of what, exactly? When the Elizabethan preacher Andrew Willet tried to answer this question he found himself describing circumcision as not only a "a sign of remembrance or commemoration of the Covenant … made between God and Abraham" but also as a sign "distinguishing the Hebrews from all other people." To this genealogical, Jewish association, he added a few more that are distinctly Christian: circumcision prefigured "baptism" and demonstrated "the natural disease of man, even original sin."5 To these Willet might have added yet another: that through circumcision, one "is … made a Jew,"6 a troubling thought for a Christian who might find himself threatened with such a cut.
One such individual was Thomas Coryate, the celebrated Elizabethan traveler. Coryate describes how his efforts to convert the Jews of the Venetian ghetto soured, leading him to flee from the hostile crowd. Though this specific detail is never mentioned in the narrative itself, a picture of Coryate pursued by a knife-wielding Jew is included in a series of scenes illustrating the title page of his travel book, Coryats Crudities.7 For those who wrote commendatory poems to Coryate's book—including Laurence Whitaker—this Jew threatens not death but circumcision: "Thy courtesan clipped thee, 'ware Tom, I advise thee, / And fly from the Jews, lest they circumcise thee." Hugh Holland, too, draws attention to the danger to Coryate's foreskin: "Ulysses heard no Syren sing: nor Coryate / The Jew, least his prepuce might prove excoriate." Coryate's conversionary effort backfires, and instead of turning Jews into Christians he finds himself in danger of being religiously transfigured by means of a circumcising cut.8 Holland, comparing Coryate to Hugh Broughton, the evangelizing Elizabethan Hebraist, makes this symmetrical relationship between baptism and circumcision explicit:
He more prevailed against the excoriate Jews
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II. Romans and the theological meanings of circumcision
This unprecedented interest in the physical act of circumcision was directly related to some of the theological preoccupations of post-Reformation England. Elizabethans knew that circumcision had caused something of an identity crisis for early Christians, especially Paul. Paul, who was himself circumcised and had circumcised others,"19 directed his epistles to communities for whom to circumcise or not to circumcise was a matter of great concern. But Paul's remarks on circumcision went well beyond approving or disapproving of the act itself: they offered a revolutionary challenge to what defined a Jew, and by implication, a Christian. Luther and Calvin both devoted themselves to explicating Paul's often cryptic remarks on circumcision, and a host of English translators, commentators, theologians, and preachers enabled the widespread circulation of these interpretations to the broadest community possible. More than anything else in the late sixteenth century—including firsthand reports like the ones described above—Paul's ideas about circumcision saturated what Shakespeare's contemporaries thought, wrote, and heard about circumcision. At times confusing and even contradictory, Paul's remarks, and the extraordinary commentary produced to explain and resolve various ambiguities contained in them, had an immeasurable impact on Elizabethan conceptions of Jews. This body of commentary, much of it gathering dust in a handful of archives, richly repays close examination.
The first problem confronting a Christian explicator of Paul's Romans was a fairly simple one. Since God had first ordered Abraham to undertake circumcision as a sign of the Covenant, what justified abandoning this practice? And what were the consequences of such a break? The immediate answer was that the Jews had misunderstood that this Covenant, like the Law, was not changed or abolished by Jesus, "but more plainly expounded … and fulfilled." "Surely," Philippe de Mornay wrote, in a text translated by Sir Philip Sidney, "in this point… we [Christians] be flat contrary to them." And sounding a bit like a modern deconstructive critic, Mornay adds, that the "thing which doth always deceive" the Jews is that "they take the sign for the thing signified," since circumcision was merely a "sign or seal of the Covenant, and not the Covenant itself."20
For John Calvin, the "disputation and controversy" over circumcision similarly masked a more consequential debate over "the ceremonies of the Law," which Paul "comprehendeth here under the particular term of circumcision." By equating circumcision with the Law and its supersession by faith, English Protestants drew an analogy between Paul's rejection of circumcision and their own repudiation of Catholicism's emphasis on justification through good works: it is "not circumcision, but faith [that] makes us wait for the hope of righteousness; therefore not circumcision but faith justifies."21 Calvin's interpretation of Paul had made it clear that "circumcision" had lost its "worth,"22 having been replaced by the sacrament of baptism. No longer even "a sign," it was "a thing without any use."23
But such an outright rejection of circumcision seemingly contradicted Paul's own assertion that "circumcision verily is profitable, if thou do the Law."24 Confronted with such a claim, commentators had to work hard to show that Paul's words actually meant quite the opposite of what literalists might mistakenly imagine. In order to achieve this end, the gloss to the Geneva Bible takes Paul's wonderfully concise and epigrammatic phrase and turns it into a ponderous argument: "The outward circumcision, if it be separated from the inward, doeth not only not justify, but also condemn them that are circumcised, of whom indeed it requireth that, which it signifieth, that is to say, cleanness of heart and the whole life, according to the commandment of the Law."25
The commentator's overreading is enabled by the fact that Paul in the verses that follow introduces a crucial distinction between inward and outward circumcision. It is a distinction...
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II Circumcision in the sources of The Merchant
The foregoing analysis may help explain why The Merchant of Venice, more than any other depiction of Jews in this period, has continued to provoke such controversy and has also continued to stir long-buried prejudices against the Jews. I want to be careful here about being misunderstood. I am not proposing that Shakespeare is antisemitic (or, for that matter, philosemitic). The Merchant of Venice is a play, a work of fiction, not a diary or a polygraph test; since no one knows what Shakespeare personally thought about Jews, readers will continue to make up their own minds about this question. The Merchant of Venice is thus not "about" ritual murder or a veiled circumcising threat any more than it...
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III. The circumcision of the heart
Why this bond is forfeit,
And lawfully by this the Jew may claim
A pound of flesh, to be by him cut off
Nearest the merchant's heart.
—The Merchant of Venice, 4.1.227-30
When Paul declares that "the circumcision is of the heart" and is "in the spirit, not in the letter," we are presented with a double displacement: of the physical by the spiritual and of the circumcision of the flesh by the circumcision of the heart. Elizabethan commentators were well aware that Paul's metaphorical treatment of circumcision builds upon a...
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If the distinction between inward and outward circumcision were not confusing enough, Paul further complicated matters by introducing the concept of reverse, or uncircumcision. Even if a faithful Christian were circumcised in the heart, what if one's body still carried (as Paul's did) the stigmatical mark that revealed to the world that one was born a Jew? The seventeenth-century Scottish preacher John Weemse recognized that the early Christians were embarrassed by this Judaical scar: "When they were converted from Judaism to Christianity there were some of them so ashamed of their Judaism that they could not behold it; they took it as a blot to their Christianity."69 Uncircumcision, then, was the...
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