This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

Excerpt from Beautiful Thoughts From William Shakespeare Muse not that I thus suddenly proceed; For What I will, I will, and there's an end. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Taking its cue from Jacques Derrida’s concept of le mal d’archive, this study explores the interrelations between the experience of loss, melancholia, archives and their (self-)destructive tendencies, surfacing in different forms of spectrality, in selected poetry of British Romanticism. It argues that the British Romantics were highly influenced by the period’s archival fever – manifesting itself in various historical, material, technological and cultural aspects – and (implicitly) reflected and engaged with these discourses and materialities/medialities in their works. This is scrutinized by focusing on two basal, closely related facets: the subject’s feverish desire to archive and the archive’s (self-)destructive tendencies, which may also surface in an ambivalent, melancholic relishing in the archived object’s presence within its absence. Through this new theoretical perspective, details and coherence previously gone unnoticed shall be laid bare, ultimately contributing to a new and more profound understanding of British Romanticism(s). It will be shown that the various discursive and material manifestations of archives and archival practices not only echo the period’s technological-cultural and historical developments along with its incisive experiencing of loss, but also fundamentally determine Romantic subjectivity and aesthetics.

Tolkien and Shakespeare: one a prolific popular dramatist and poet of the Elizabethan era, the other a twentieth-century scholar of Old English and author of a considerably smaller body of work. Though unquestionably very different writers, the two have more in common than one might expect. These essays focus on the broad themes and motifs which concerned both authors. They seek to uncover Shakespeare's influence on Tolkien through echoes of the playwright's themes and even word choices, discovering how Tolkien used, revised, updated, "corrected," and otherwise held an ongoing dialogue with Shakespeare's works. The depiction of Elves and the world of Faerie, and how humans interact with them, are some of the most obvious points of comparison and difference for the two writers. Both Tolkien and Shakespeare deeply explored the uses and abuses of power with princes, politics, war, and the lessons of history. Magic and prophecy were also of great concern to both authors, and the works of both are full of encounters with the Other: masks and disguises, mirrors that hide and reveal, or seeing stones that show only part of the truth.

Why have contemporary playwrights been obsessed by Shakespeare’s plays to such an extent that most of the canon has been rewritten by one rising dramatist or another over the last half century? Among other key figures, Edward Bond, Heiner Müller, Carmelo Bene, Arnold Wesker, Tom Stoppard, Howard Barker, Botho Strauss, Tim Crouch, Bernard Marie Koltès, and Normand Chaurette have all put their radical originality into the service of adapting four-century-old classics. The resulting works provide food for thought on issues such as Shakespearean role-playing, narrative and structural re-shuffling. Across the world, new writers have questioned the political implications and cultural stakes of repeating Shakespeare with and without a difference, finding inspiration in their own national experiences and in the different ordeals they have undergone. How have our contemporaries carried out their rewritings, and with what aims? Can we still play Hamlet, for instance, as Dieter Lesage asks in his book bearing this title, or do we have to “kill Shakespeare” as Normand Chaurette implies in a work where his own creative process is detailed? What do these rewritings really share with their sources? Are they meaningful only because of Shakespeare’s shadow haunting them? Where do we draw the lines between “interpretation,” “adaptation” and “rewriting”? The contributors to this collection of essays examine modern rewritings of Shakespeare from both theoretical and pragmatic standpoints. Key questions include: can a rewriting be meaningful without the reader’s or spectator’s already knowing Shakespeare? Do modern rewritings supplant Shakespeare’s texts or curate them? Does the survival of Shakespeare in the theatrical repertory actually depend on the continued dramatization of our difficult encounters with these potentially obsolete scripts represented by rewriting?

Offering a wide range of scholarly perspectives, Religions in Shakespeare’s Writings explores Shakespeare’s depictions, throughout his canon, of various religions and matters related to them. This collection’s fifteen essays explore matters pertaining to Catholic, Anglican, and Puritan Christianity, the Albigensian heresy of the high middle ages, Islam, Judaism, Roman religion, different manifestations of religious paganism, and even the “religion of Shakespeare” practiced by Shakespeare’s nineteenth-century admirers. These essays analyze how Shakespeare depicts both tensions between religions and the syntheses of different religious expressions on topics as diverse as Shakespeare’s varied portrayals of the afterlife, religious experience in Measure for Measure, and Black natural law and The Tempest. This collection also explores the political ramifications of religion within Shakespeare’s works, as well as Shakespeare’s multifaceted uses of the Bible. Additionally, while this collection does not present a Shakespeare whose particular religious beliefs can definitely be known or are displayed uniformly throughout his canon, various essays consider to what extent Shakespeare’s individual works demonstrate a Christian foundation. Contributors include John D. Cox, Cyndia Susan Clegg, Grace Tiffany, Matthew J. Smith, Bethany C. Besteman, Sarah Skwire, Feisal Mohamed, Benedict J. Whalen, Benjamin Lockerd, Bryan Adams Hampton, Debra Johanyak, John E. Curran, Emily E. Stelzer, David V. Urban, and Julia Reinhard Lupton.