Dana Van Kooy draws critical attention to Percy Bysshe Shelley as a dramatist and argues that his dramas represent a critical paradigm of romanticism in which history is 'staged'. Reading Shelley's dramas as a series of radical stages - historical reenactments and theatrical reproductions - Van Kooy highlights the cultural significance of the drama and the theatre in shaping and contesting constructions of both the sovereign nation and the global empire in the post-Napoleonic era. This book is about the power of performance to challenge and reformulate cultural memories that were locked in historical narratives and in Britain's theatrical repertoire. It examines each of Shelley's dramas as a specific radical stage that reformulates the familiar cultural performances of war, revolution, slavery and domestic tyranny. Shelley's plays invite audiences to step away from these horrors and to imagine their lives as something other than a tragedy or a melodrama where characters are entrapped in cycles of violence or struck blind or silent by fear. Although Shelley's dramas are few in number they engage a larger cultural project of aesthetic and political reform that constituted a groundswell of activism that took place during the Romantic period.

The French Revolution ignited the biggest debate on politics and society in Britain since the Civil War 150 years earlier. The public controversy lasted from the initial, positive reaction to French events in 1789 to the outlawing of the radical societies in 1799. This Cambridge Companion highlights the energy, variety and inventiveness of the literature written in response to events in France and the political reaction at home. It contains thirteen specially commissioned essays by an international team of historians and literary scholars, a chronology of events and publications, and an extensive guide to further reading. Six essays concentrate on the principal writers of the Revolution controversy: Burke, Paine, Godwin and Wollstonecraft. Others deal with popular radical culture, counter-revolutionary culture, the distinctive contribution of women writers, novels of opinion, drama, and poetry. This volume will serve as a comprehensive yet accessible reference work for students, advanced researchers and scholars.

Samuel Taylor Coleridge is chiefly remembered as the Romantic poet who wrote “The Ancient Mariner” and “Kubla Khan”, as Wordsworth’s collaborator on the Lyrical Ballads, as the myriad-minded philosopher who introduced his countrymen to the thought of Kant, as one of the foremost critics of Shakespeare, and as a supremely gifted conversationalist who put a spell on any visitor to his Highgate home. In his own day, however, Coleridge was most notorious for his political “apostasy”. With the Revolution across the Channel, once celebrated as the harbinger of a new age, deteriorating into the terreur and the Pitt ministry desperately trying to contain revolutionary activities on British soil, public intellectuals were compelled to take sides. As it turned out, the choices they made during the 1790s would haunt them well into the 1810s. This first book-length study of Coleridge’s reactions to the French Revolution examines his trajectory from “radical” to “conservative” – and challenges the very notion that these labels can be applied to him. Particular focus is given to the part his friend Robert Southey played in Coleridge’s political coming of age, as well as to William Hazlitt’s role as his relentless prosecutor in later life. As such, the book offers an accessible portrayal of the first-generation Romantics and their political sensibilities.

Taboo and Transgression in British Literature from the Renaissance to the Present develops an innovative overview of the interdisciplinary theoretical approaches to the topic that have emerged in recent years. Alongside exemplary model analyses of key periods and representative primary texts, this exciting new anthology of critical essays has been specifically designed to fill a major gap in the field of literary and cultural studies. This book traces the complex dynamic and ongoing negotiation of notions of transgression and taboo as an essential, though often neglected, facet to understanding the development, production, and conception of literature from the early modern Elizabethan period through postmodern debates. The combination of a broad theoretical and historical framework covering almost fifty representative authors and uvres makes this essential reading for students and specialists alike in the fields of literary studies and cultural studies.

Awarded the 2007 National Research Prize SAES/AEFA. This study is a reappraisal of John Bunyan in the light of the dissenting religious culture of the late-seventeenth century. Charges of schism and fanaticism were repeatedly levelled against Bunyan, both from within the dissenting community and without, but far from being chastened by these accusations, Bunyan responded with a religious discourse marked by a rhetoric of excess. The focus of this book is therefore upon Bunyan's overwhelming spiritual experiences, especially the representation of torment, in his literary and polemical works. The believers' suffering was an obsessive concern of dissenting ministers, even to the point where their writings are often remembered today for little else. Hitherto, most scholars have termed all the mental states that they invoke 'despair', but this simplifies the experiences at issue. A wealth of contemporary material helps to restore the nuances of seventeenth-century physical and spiritual conditions, from enthusiasm to melancholy and madness; from fear to desertion and sloth. These chapters explore fresh ways in which this subtle typology of torment and its extreme manifestations form the core of the literary expression of Restoration dissent, challenging Bunyan to represent spiritual equilibrium as the ultimate quest of the earthly pilgrimage.

These essays throw new light on the complex relations between science, literature and rhetoric as avenues to discovery in the seventeenth and eighteenth centuries. Scholars from a variety of disciplinary backgrounds examine the agency of early modern poets, playwrights, essayists, philosophers, natural philosophers and artists in remaking their culture and reforming ideas about human understanding. Analyzing the ways in which the works of such diverse writers as Shakespeare, Bacon, Hobbes, Milton, Cavendish, Boyle, Pope and Behn related to contemporary epistemological debates, these essays move us toward a better understanding of interactions between the sciences and the humanities during a seminal phase in the emergence of modern Western thought.

The Fringes of Belief is the first literary study of freethinking and religious skepticism in the English Enlightenment. Ellenzweig aims to redress this scholarly lacuna, arguing that a literature of English freethinking has been overlooked because it unexpectedly supported aspects of institutional religion. Analyzing works by John Wilmot, Earl of Rochester, Aphra Behn, Jonathan Swift, and Alexander Pope, she foregrounds a strand of the English freethinking tradition that was suspicious of revealed religion yet often strongly opposed to the open denigration of Anglican Christianity and its laws. By exposing the contradictory and volatile status of categories like belief and doubt this book participates in the larger argument in Enlightenment studies—as well as in current scholarship on the condition of modernity more generally—-that religion is not so simply left behind in the shift from the pre-modern to the modern world.

John Thelwall was a Romantic and Enlightenment polymath. In 1794 he was tried and acquitted of high treason, earning himself the disdainful soubriquet 'acquitted felon' from Secretary of State for War, William Windham. Later, Thelwall's interests turned to poetry and plays, and was a collaborator and confidant of Wordsworth and Coleridge.

The restoration of the monarchy in 1660 has commonly been thought to represent a return to political stability and religious consensus following the tumultuous civil wars and the Commonwealth period. However, by analysing underground texts from 1660 to 1670, Stephen Bardle provides a new literary historical narrative of what was in fact one of the most tumultuous periods in English history. This new study contributes to an on-going historical re-evaluation of the Restoration period, a time when terrible plague, the Great Fire of London, and a brutal war against the Dutch quickly undermined the popularity of the new government. The Literary Underground in the 1660s tells the story of three writers who fuelled the flames of opposition by contributing illicit texts to a small yet intense public sphere via the literary underground. Key texts by Andrew Marvell, including The Garden , are set in the context of under-explored works by the poet and pamphleteer George Wither, and the indomitable satirist Ralph Wallis. This book draws upon extensive archival research and features neglected manuscript and print sources. As an original study of the literary underground, which sheds light on the vibrancy of political opposition in the 1660s, this book should be of interest to students of radicalism as well as seventeenth-century historians and literary scholars.

The Enlightenment, considered an age of rationalism, is not normally associated with miracles. In this intriguing book, however, Jane Shaw presents accounts of inscrutable miracles that occurred to ordinary worshippers in early modern England. She considers the reactions of intellectuals, scientists, and physicians to these miraculous events and through them explores the relations between popular and elite culture of the time. Miraculous events in England between the 1650s and the 1750s were experienced mainly not by Catholics, but by Protestants. The book looks at the political and social context of these events as well as interpretations and explanations of them by scientists, the Court, and the Church, as well as by preachers, pamphleteers, friends, and neighbors. Shaw links the lived religion of the time to intellectual history and amends the hitherto received view. The religious practice of ordinary people was as crucial to the development of Enlightenment thought as the philosophical and theological writings of the elite.