Shakespeare S Medieval Craft

In Shakespeare’s Medieval Craft, Kurt A. Schreyer explores the relationship between Shakespeare’s plays and a tradition of late medieval English biblical drama known as mystery plays. Scholars of English theater have long debated Shakespeare’s connection to the mystery play tradition, but Schreyer provides new perspective on the subject by focusing on the Chester Banns, a sixteenth-century proclamation announcing the annual performance of that city’s cycle of mystery plays. Through close study of the Banns, Schreyer demonstrates the central importance of medieval stage objects—as vital and direct agents and not merely as precursors—to the Shakespearean stage. As Schreyer shows, the Chester Banns serve as a paradigm for how Shakespeare’s theater might have reflected on and incorporated the mystery play tradition, yet distinguished itself from it. For instance, he demonstrates that certain material features of Shakespeare’s stage—including the ass’s head of A Midsummer Night’s Dream, the theatrical space of Purgatory in Hamlet, and the knocking at the gate in the Porter scene of Macbeth—were in fact remnants of the earlier mysteries transformed to meet the exigencies of the commercial London playhouses. Schreyer argues that the ongoing agency of supposedly superseded theatrical objects and practices reveal how the mystery plays shaped dramatic production long after their demise. At the same time, these medieval traditions help to reposition Shakespeare as more than a writer of plays; he was a play-wright, a dramatic artisan who forged new theatrical works by fitting poetry to the material remnants of an older dramatic tradition.

How does our understanding of early modern performance, culture and identity change when we decentre Shakespeare? And how might a more inclusive approach to early modern drama help enable students to discuss a range of issues, including race and gender, in more productive ways? Underpinned by these questions, this collection offers a wide-ranging, authoritative guide to research on drama in Shakespeare's England, mapping the variety of approaches to the context and work of Shakespeare and his contemporaries. By paying attention to repertory, performance in and beyond playhouses, modes of performance, and lost and less-studied plays, the handbook reshapes our critical narratives about early modern drama. Chapters explore early modern drama through a range of cultural contexts and approaches, from material culture and emotion studies to early modern race work and new directions in disability and trans studies, as well as contemporary performance. Running through the collection is a shared focus on contemporary concerns, with contributors exploring how race, religion, environment, gender and sexuality animate 16th- and 17th-century drama and, crucially, the questions we bring to our study, teaching and research of it. The volume includes a ground-breaking assessment of the chronology of early modern drama, a survey of resources and an annotated bibliography to assist researchers as they pursue their own avenues of inquiry. Combining original research with an account of the current state of play, The Arden Handbook of Shakespeare and Early Modern Drama will be an invaluable resource both for experienced scholars and for those beginning work in the field.

A wide-ranging yet accessible investigation into the importance of religion in Shakespeare's works, from a team of eminent international scholars.

Whereas traditional scholarship assumed that William Shakespeare used the medieval past as a negative foil to legitimate the present, Shakespeare, Catholicism, and the Middle Ages offers a revisionist perspective, arguing that the playwright valorizes the Middle Ages in order to critique the oppressive nature of the Tudor-Stuart state. In examining Shakespeare’s Richard II, The Merchant of Venice, Hamlet, King Lear, Macbeth, and The Winter’s Tale, the text explores how Shakespeare repossessed the medieval past to articulate political and religious dissent. By comparing these and other plays by Shakespeare’s contemporaries with their medieval analogues, Alfred Thomas argues that Shakespeare was an ecumenical writer concerned with promoting tolerance in a highly intolerant and partisan age.

A social history of Renaissance England that raises the curtain on the cultural influences that inspired Shakespeare’s plays. How did it feel to hear Macbeth’s witches chant of “double, double toil and trouble” at a time when magic and witchcraft were as real as anything science had to offer? How were justice and forgiveness understood by the audience who first watched King Lear; how were love and romance viewed by those who first saw Romeo and Juliet? In England in the Age of Shakespeare, Jeremy Black takes readers on a tour of life in the streets, homes, farms, churches, and palaces of the Bard’s era. Panning from play to audience and back again, Black shows how Shakespeare's plays would have been experienced and interpreted by those who paid to see them. From the dangers of travel to the indignities of everyday life in teeming London, Black explores the jokes, political and economic references, and small asides that Shakespeare’s audiences would have recognized. These moments of recognition often reflected the audience’s own experiences of what it was to, as Hamlet says, “grunt and sweat under a weary life.” Black’s clear and sweeping approach seeks to reclaim Shakespeare from the ivory tower and make the plays’ histories more accessible to the public for whom the plays were always intended.

The term “secular” inspires thinking about disenchantment, periodization, modernity, and subjectivity. The essays in Sacred and Secular Transactions in the Age of Shakespeare argue that Shakespeare’s plays present “secularization” not only as a historical narrative of progress but also as a hermeneutic process that unleashes complex and often problematic transactions between sacred and secular. These transactions shape ideas about everything from pastoral government and performative language to wonder and the spatial imagination. Thinking about Shakespeare and secularization also involves thinking about how to interpret history and temporality in the contexts of Shakespeare’s medieval past, the religious reformations of the sixteenth century, and the critical dispositions that define Shakespeare studies today. These essays reject a necessary opposition between “sacred” and “secular” and instead analyze how such categories intersect. In fresh analyses of plays ranging from Hamlet and The Tempest to All’s Well that Ends Well and All Is True, secularization emerges as an interpretive act that explores the cultural protocols of representation within both Shakespeare’s plays and the critical domains in which they are studied and taught. The volume’s diverse disciplinary perspectives and theoretical approaches shift our focus from literal religion and doctrinal issues to such aspects of early modern culture as theatrical performance, geography, race, architecture, music, and the visual arts.

Jennifer C. Vaught illustrates how architectural rhetoric in Shakespeare and Spenser provides a bridge between the human body and mind and the nonhuman world of stone and timber. The recurring figure of the body as a besieged castle in Shakespeare’s drama and Spenser’s allegory reveals that their works are mutually based on medieval architectural allegories exemplified by the morality play The Castle of Perseverance. Intertextual and analogous connections between the generically hybrid works of Shakespeare and Spenser demonstrate how they conceived of individuals not in isolation from the physical environment but in profound relation to it. This book approaches the interlacing of identity and place in terms of ecocriticism, posthumanism, cognitive theory, and Cicero’s art of memory. Architectural Rhetoric in Shakespeare and Spenser examines figures of the permeable body as a fortified, yet vulnerable structure in Shakespeare’s comedies, histories, tragedies, romances, and Sonnets and in Spenser’s Faerie Queene and Complaints.

"In this volume, Christian, Jewish, and Samaritan liturgical poetry from Late Antiquity (ca. 3rd-4th c. CE) is examined not only from within the context of religious traditions of biblical interpretation and conventions of prayer but also through the lenses of performance, entertainment, and spectacle. Recognizing that liturgical poets were as invested engaging their listeners as orators and actors were, this study analyses hymnody as a performative genre akin to oratory and theatre, the two primary modes of public performance from the wider societal context. Attention to liturgical poetry's "theatricality" draws our attention to a range of subjects, from how biblical stories were adapted to the liturgical stage, much in the way that the classical works of Greco-Roman antiquity were themselves popularized in this Late Antique period; to the adaptation of physical techniques and material structures to augment the ability of performers to engage their audiences. Specific techniques associated with both oratory and acting in antiquity will offer concrete means for elucidating the affinities of liturgical presentations and other modes of performance: indications of direct address, for example, and apostrophe, as well as the creation of character through speech (ethopoeia); and appeals to the audience's senses, including vivid descriptions (ekphrasis), a technique especially popular in antiquity. A serious consideration of performance also demands that we make the difficult leap to imagining the world beyond the page. While Late Antique hymnody has come down to the present primarily in textual form, the written word constitutes something quite remote from the actual experience these scripts reflect. We will thus attempt to consider more speculative but recognizably essential elements of these works' reception, including ways in which liturgical poetry could have borrowed from the gestures and body language of oratory, mime, and pantomime, and how poets may have used the physical spaces of performance and accelerated changes visible in the archaeological record"--