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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 Schreyer argues that the ongoing agency of supposedly superseded theatrical objects and practices reveal how the mystery plays shaped dramatic production long after their demise.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.
Helen Cooper's unique study examines how continuations of medieval culture into the early modern period, forged Shakespeare's development as a dramatist and poet. Medieval culture pervaded his life and work, from his childhood, spent within reach of the last performances of the Coventry Corpus Christi plays, to his dramatisation of Chaucer in The Two Noble Kinsmen three years before his death. The world he lived in was still largely a medieval one, in its topography and its institutions. The language he spoke had been forged over the centuries since the Norman Conquest. The genres in which he wrote, not least historical tragedy, love-comedy and romance, were medieval inventions. A high proportion of his plays have medieval origins and he kept returning to Chaucer, acknowledged as the greatest poet in the English language. Above all, he grew up with an English tradition of drama developed during the Middle Ages that assumed that it was possible to stage anything - all time, all space. Shakespeare and the Medieval World provides a panoramic overview that opens up new vistas within his work and uncovers the richness of his inheritance.
Deconstructionist critics have argued that literary works contain conflicting or contradictory meanings, thus creating an aporia, or impasse, that prevents readers from interpreting the work. Here, however, Murray Roston offers detailed and essentially new analyses of works by Shakespeare, Spenser, Jonson, and Donne, arguing that the seemingly contradictory presence of traditional and subversive elements in their major works actually creates the source of much of their literary achievement. Chapters explore The Merchant of Venice, Hamlet, Faerie Queene, Volpone, and the Meditations of John Donne, highlighting the creative tension between centripetal and centrifugal factors (borrowing Bakhtin's terms). As Roston demonstrates, this tension exists in a variety of genres, including poetry, epic and drama, and even in religious prose which, he acknowledges, might be thought to be exempt from such inner conflict because of its doctrinal and theological focus. The tension between tradition and subversion, both linguistic and cultural, then, can be seen to produce not aporia in any negative sense, but a positive complexity of response from the audience, animating and profoundly enriching each work. In The Merchant of Venice, for example, Shakespeare merges the previously despised figure of the merchant with a Christ-like figure, brilliantly reasserting the Christian condemnation of profiteering while simultaneously advocating its seeming opposite, a validation of the burgeoning mercantile activity of the Renaissance. Tradition and Subversion in Renaissance Literary Studies is a thoughtful study, rich in both historical scholarship and in its survey of modern criticism. Even those who are quite familiar with the texts discussed here will find Roston's focus on the tension between maintaining the expectations of the culture and pulling toward new ideas an illuminating way to freshly consider these literary works.
Every generation reinvents Shakespeare for its own needs, imagining through its particular choices and emphases the Shakespeare that it values. The man himself was deeply involved in his own kind of historical reimagining. This collection of essays examines the playwright's medieval sources and inspiration, and how they shaped his works. With a foreword by Michael Almereyda (director of the Hamlet starring Ethan Hawke) and dramaturge Dakin Matthews, these thirteen essays analyze the ways in which our modern understanding of medieval life has been influenced by our appreciation of Shakespeare's plays.
A new account of medieval and Renaissance clown traditions reveals the true extent of their cultural influence.
Internationally hailed upon its original publication Shakespeare and the Popular Tradition in the Theater was revised and updated for this English translation.
Helen Cooper's inaugural lecture traces the influence of medieval literature on the Renaissance, particularly in Shakespeare's work.
This book provides a bridge between Shakespeare Studies and classical social theory, opening up readings of Shakespeare to a new audience outside of literary studies and the humanities. Shakespeare has long been known as a 'great thinker' and this book reads his plays through the lens of an anthropologist, revealing new connections between Shakespeare's plays and the lives we now lead. Close readings of a selection of frequently studied plays - Hamlet, The Winter's Tale, Romeo and Juliet, A Midsummer Night's Dream, Julius Caesar and King Lear - engage with the plays in detail while connecting them with some of the biggest questions we all ask ourselves, about love, friendship, ritual, language, human interactions and the world around us. The plays are examined through various social theories including performance theory, cognitive theory, semiotics, exchange theory and structuralism. The book concludes with a consideration of how "the new astronomy" of his day and developments in optics changed the very idea of "perspective," and shaped Shakespeare's approach to embedding social theory in his dramatic texts. This accessible and engaging book will appeal to those approaching Shakespeare from outside literary studies, but will also be valuable to literature students approaching Shakespeare for the first time, or looking for a new angle on the plays.
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.
Shakespeare and the Middle Ages brings together a distinguished, multidisciplinary group of scholars to rethink the medieval origins of modernity. Shakespeare provides them with the perfect focus, since his works turn back to the Middle Ages as decisively as they anticipate the modern world: almost all of the histories depict events during the Hundred Years War, and King John glances even further back to the thirteenth-century Angevins; several of the comedies, tragedies, and romances rest on medieval sources; and there are important medieval antecedents for some of the poetic modes in which he worked as well. Several of the essays reread Shakespeare by recovering aspects of his works that are derived from medieval traditions and whose significance has been obscured by the desire to read Shakespeare as the origin of the modern. These essays, taken cumulatively, challenge the idea of any decisive break between the medieval period and early modernity by demonstrating continuities of form and imagination that clearly bridge the gap. Other essays explore the ways in which Shakespeare and his contemporaries constructed or imagined relationships between past and present. Attending to the way these writers thought about their relationship to the past makes it possible, in turn, to read against the grain of our own teleological investment in the idea of early modernity. A third group of essays reads texts by Shakespeare and his contemporaries as documents participating in social-cultural transformation from within. This means attending to the way they themselves grapples with the problem of change, attempting to respond to new conditions and pressures while holding onto customary habits of thought and imagination. Taken together, the essays in this volume revisit the very idea of transition in a refreshingly non-teleological way.