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"SCENE II. Venice. A street. Enter LAUNCELOT LAUNCELOT 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, 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, God 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 incarnal; and, in my conscience, my conscience is but 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 command; I will run. Enter Old GOBBO, with a basket GOBBO Master young man, you, I pray you, which is the way to master Jew's? LAUNCELOT [Aside] O heavens, this is my true-begotten father! who, being more than sand-blind, high-gravel blind, knows me not: I will try confusions with him. GOBBO Master young gentleman, I pray you, which is the way to master Jew's? LAUNCELOT Turn up on your right hand at the next turning, but, at the next turning of all,

 Joseph Weidenboerner warns us in Hangers-on Heroes' Armour: Defining the Divide between Homeric and Celtic Clan Epics "never to allow the past to become as amalgamated as human memory often allows" (52) complicating our present understanding and classification of Homeric and Celtic Clan epics, cautiously urging literary critics to take note of the "essential differences between classical and clan epics," which are too often grouped together (62). 

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