Edw. Forgive my thought, for having such a thought. One jewel have I left, receive thou this. Still fear I, and I know not what's the cause, But every joint shakes as I give it thee. O if thou harbour'st murder in thy heart, Let the gift change thy mind, and save thy soul. I feel a hell of grief. Where is my crown? Light. You're overwatch'd my lord, lie down and rest. you mistrust me, I'll be gone, my lord. Edw. No, no, for if thou mean'st to murder me, Thou wilt return again; and therefore stay Light. He sleeps. Edw. O let me not die; yet stay, O stay awhile. Edw. Something still buzzeth in mine ears, This fear is that which makes me tremble thus. [This tragedy is in a very different style from " mighty Tamburlaine." The reluctant pangs of abdicating Royalty in Edward furnished hints which Shakspeare scarce improved in his Richard the Second; and the death-scene of Marlowe's king moves pity and terror beyond any scene, ancient or modern, with which I am acquainted.] THE RICH JEW OF MALTA. A TRAGEDY, BY Barabas, the Rich Jew, in his Counting-house, with heaps of gold before him; in contemplation of his wealth. Bar. So that of thus much that return was made; Tell that, which may maintain him all his life. And seld-seen costly stones of so great price, And of a caract of this quality, May serve in peril of calamity To ransome great kings from captivity. This is the ware wherein consists my wealth: But now how stands the wind? Into what corner peers my Halcyon's bill? Ha! to the east? yes: see, how stand the vances? Loaden with spice and silks, now under sail, Certain merchants enter, and inform Barabas, that his ships from various ports are safe arrived, and riding in Malta roads. -He descants on the temporal condition of the Jews, how they thrive and attain to great worldly prosperity, in spite of the curse denounced against them. Thus trolls our fortune in by land and sea, D Who hateth me but for my happiness? I cannot tell; but we have scambled up Myself in Malta, some in Italy, Many in France, and wealthy every one: I must confess, we come not to be kings; [Marlowe's Jew does not approach so near to Shakspeare's as his Edward II. does to Richard II. Shylock, in the midst of his savage purpose, is a man. His motives, feelings, resentments, have something human in them. "If you wrong us, shall we not revenge?" Barabas is a mere monster, brought in with a large painted nose, to please the rabble. He kills in sport, poisons whole nunneries, invents infernal machines. He is just such an exhibition as a century or two earlier might have been played before the Londoners, by the Royal command, when a general pillage and massacre of the Hebrews had been previously resolved on in the cabinet. It is curious to see a superstition wearing out. The idea of a Jew (which our pious ancestors contemplated with such horror) has nothing in it now revolting We have tamed the claws of the beast, and pared its nails, and now we take it to our arms, fondle it, write plays to flatter it : it is visited by princes, affects a taste, patronises the arts, and is the only liberal and gentleman-like thing in Christendom.] THE TRAGICAL HISTORY OF THE LIFE AND DEATH OF DOCTOR FAUSTUS. BY CHRISTOPHER MARLOWE. How Faustus fell to the study of magic. born of parents base of stock In Germany, within a town called Rhodes: That shortly he was grac'd with Doctor's name, In the heavenly matters of theology: His waxen wings did mount above his reach, And glutted now with Learning's golden gifts, Nothing so sweet as magic is to him, Which he prefers before his chiefest bliss. Faustus in his study, runs through the circle of the sciences; and being satisfied with none of them, determines to addict himself to magic. Faust. Settle thy studies, Faustus, and begin To sound the depth of that thou wilt profess: |