Shakespeare And Abraham

In Shakespeare and Abraham, Ken Jackson illuminates William Shakespeare’s dramatic fascination with the story of Abraham’s near sacrifice of his son Isaac in Genesis 22. Themes of child killing fill Shakespeare’s early plays: Genesis 22 informed Clifford’s attack on young Rutland in 3 Henry 6, Hubert’s providentially thwarted murder of Arthur in King John, and Aaron the Moor’s surprising decision to spare his son amidst the filial slaughters of Titus Andronicus, among others. However, the playwright’s full engagement with the biblical narrative does not manifest itself exclusively in scenes involving the sacrifice of children or in verbal borrowings from the famously sparse story of Abraham. Jackson argues that the most important influence of Genesis 22 and its interpretive tradition is to be found in the conceptual framework that Shakespeare develops to explore relationships among ideas of religion, sovereignty, law, and justice. Jackson probes the Shakespearean texts from the vantage of modern theology and critical theory, while also orienting them toward the traditions concerning Abraham in Jewish, Pauline, patristic, medieval, and Reformation sources and early English drama. Consequently, the playwright’s “Abrahamic explorations” become strikingly apparent in unexpected places such as the “trial” of Shylock in The Merchant of Venice and the bifurcated structure of Timon of Athens. By situating Shakespeare in a complex genealogy that extends from ancient religion to postmodern philosophy, Jackson inserts Shakespeare into the larger contemporary conversation about religion in the modern world.

The true crime story of murdered Florida lottery winner Abraham Shakespeare. Poor man. Rich man. Dead man. It sounded like a fairy tale: A homeless man named Abraham Shakespeare spent his last dollars on a Florida State lottery ticket—and miraculously won $31 million. Unprepared for his new found fortune, Abraham hired Dorice “Dee Dee” Moore to help manage his winnings and field the numerous requests for loans and assistance that he received. But somehow, Dee Dee was the only one benefiting. When Abraham quietly disappeared from his home in Florida, friends and family grew suspicious—though he could not read or write, his only form of contact was through odd letters and texts. But it wasn’t until investigators began to question Dee Dee about her role in Abraham’s finances that a complicated web of lies—and the desperate lengths to which one woman would go to cover it up—was exposed…

It was the measure of Shakespeare's poetic greatness, an early commentator remarked, that he thoroughly blended the ideal with the practical or realistic. “If this be so,” Walt Whitman wrote, "I should say that what Shakespeare did in poetic expression, Abraham Lincoln essentially did in his personal and official life." Whitman was only one of many to note the affinity between these two iconic figures. Novelists, filmmakers, and playwrights have frequently shown Lincoln quoting Shakespeare. In Lincoln and Shakespeare, Michael Anderegg for the first time examines in detail Lincoln’s fascination with and knowledge of Shakespeare’s plays. Separated by centuries and extraordinary circumstances, the two men clearly shared a belief in the power of language and both at times held a fatalistic view of human nature. While citations from Shakespeare are few in his writings and speeches, Lincoln read deeply and quoted often from the Bard's work in company, a habit well documented in diaries, letters, and newspapers. Anderegg discusses Lincoln’s particular interest in Macbeth and Hamlet and in Shakespeare’s historical plays, where we see themes that resonated deeply with the president—the dangers of inordinate ambition, the horrors of civil war, and the corruptions of illegitimate rule. Anderegg winnows confirmed evidence from myth to explore how Lincoln came to know Shakespeare, which editions he read, and which plays he would have seen before he became president. Once in the White House, Lincoln had the opportunity of seeing the best Shakespearean actors in America. Anderegg details Lincoln's unexpected relationship with James H. Hackett, one of the most popular comic actors in America at the time: his letter to Hackett reveals his considerable enthusiasm for Shakespeare. Lincoln managed, in the midst of overwhelming matters of state, to see the actor's Falstaff on several occasions and to engage with him in discussions of how Shakespeare’s plays should be performed, a topic on which he had decided views. Hackett's productions were only a few of those Lincoln enjoyed as president, and Anderegg documents his larger theater-going experience, recreating the Shakespearean performances of Edwin Booth, Charlotte Cushman, Edwin Forrest, and others, as Lincoln saw them.

In this volume, F. Murray Abraham provides a joyful commentary on playing the character of Bottom in A Midsummer Night's Dream, his favorite role in his forty-year career in the theater. Writing with both insight and passion, Abraham not only shares his own experiences in playing Bottom in different productions-most notably and most fondly at Joseph Papp's Public Theater in New York City in 1987-but also analyzes the play's characters and breaks down its language to assist the reader in understanding the richness of the humor and the sheer inventiveness of the plot.

Reading Shakespeare in Jewish Theological Frameworks: Shylock Beyond the Holocaust uses Jewish theology to mount a courageous new reading of a four-hundred-year-old play, The Merchant of Venice. While victimhood and antisemitism have been the understandable focus of the Merchant critical history for decades, Lion urges scholars, performers, and readers to see beyond the racism in Shakespeare's plays by recovering Shakespearean themes of potentiality and human flourishing as they emerge within the Jewish tradition itself. Lion joins the race conversation in Shakespeare studies today by drawing on the intellectual history and oppression of the Jewish people, borrowing from thinkers Franz Rosenzweig and Abraham Joshua Heschel as well as Hannah Arendt, Walter Benjamin, Jacques Derrida, Emmanuel Levinas, and rabbis from the Talmud to today. This volume interweaves post-confessional, Protestant, Catholic, Muslim, Jewish, and mystical ideas with Shakespeare's poetry and opens conversations of prophecy, love, spirituality, care, and community. It concludes with brief critical sketches of Antony and Cleopatra, Hamlet, and Macbeth to demonstrate that Shakespeare when interpreted through Jewish theological frameworks can point to post-credal solutions and transformed societal paradigms of repair that encourage action and the shaping of a finer world.

The hundreds of biblical references in Shakespeare's plays give ample evidence that he was well acquainted with Scripture. Not only is the range of his biblical references impressive, but also the aptness with which he makes them. Hamlet and Othello each have more than fifty biblical references. No study of Shakespeare's plays is complete that ignores Shakespeare's use of scripture. The Bibles that Shakespeare knew, however, were not those that are in use today. By the time the King James Bible appeared in 1611, Shakespeare's career was all but over, and the Anglican liturgy that is evident in his plays is likewise one that few persons are acquainted with. This volume provides a comprehensive survey of the English Bibles of Shakespeare's day, notes their similarities and differences, and indicates which version the playwright knew best. The thorny question of what constitutes a valid biblical reference is also discussed. The study of Shakespeare's biblical references is not based on secondary sources. The author owned one of the world's largest collections of early English bibles, including over one hundred copies of the Geneva bible and numerous editions of other Bibles, prayer books, and books of homilies of Shakespeare's day. To be of real worth, a study of Shakespeare's biblical references should also enable the reader to determine which references Shakespeare borrowed from his plot sources and which he added from his own memory as part of his design for the play. The author studies every source that Shakespeare is known to have read or consulted before writing each play and has examined the biblical references in those sources. Shaheen then points out which biblical references in his literary sources Shakespeare accepted, and how he adapted them in his plays. This information is especially valuable when assessing the theological meanings that are sometimes imposed on his plays, meanings that often go beyond what Shakespeare intended or what his audience must have understood. Biblical References in Shakespeare's Plays is considerably broader in scope than any other study of its kind and provides the scholarly checks and balances in dealing with the subject that previous studies lacked. .

This book examines Shakespeare’s depiction of foreign queens as he uses them to reveal and embody tensions within early modern English politics. Linking early modern and contemporary political theory and concerns through the concepts of fragmented identity, hospitality, citizenship, and banishment, Sandra Logan takes up a set of questions not widely addressed by scholars of early modern queenship. How does Shakespeare’s representation of these queens challenge the opposition between friend and enemy that ostensibly defines the context of the political? And how do these queens expose the abusive potential of the sovereign? Focusing on Katherine of Aragon in Henry VIII, Hermione in The Winter’s Tale, Tamora in Titus Andronicus, and Margaret in the first history tetralogy, Logan considers them as means for exploring conditions of vulnerability, alienation, and exclusion common to subjects of every social position, exposing the sovereign himself as the true enemy of the state.

Shakespeare and Religion examines the topic of religion in Shakespearean drama from two points of view: the historical, and that of postmodern philosophy and theology.