An original investigation into conjuring tricks and stage magic on the medieval stage.

Magical Transformations on the Early Modern Stage furthers the debate about the cultural work performed by representations of magic on the early modern English stage. It considers the ways in which performances of magic reflect and feed into a sense of national identity, both in the form of magic contests and in its recurrent linkage to national defence; the extent to which magic can trope other concerns, and what these might be; and how magic is staged and what the representational strategies and techniques might mean. The essays range widely over both canonical plays-Macbeth, The Tempest, The Winter’s Tale, The Merry Wives of Windsor, Doctor Faustus, Bartholomew Fair-and notably less canonical ones such as The Birth of Merlin, Fedele and Fortunio, The Merry Devil of Edmonton, The Devil is an Ass, The Late Lancashire Witches and The Witch of Edmonton, putting the two groups into dialogue with each other and also exploring ways in which they can be profitably related to contemporary cases or accusations of witchcraft. Attending to the representational strategies and self-conscious intertextuality of the plays as well as to their treatment of their subject matter, the essays reveal the plays they discuss as actively intervening in contemporary debates about witchcraft and magic in ways which themselves effect transformation rather than simply discussing it. At the heart of all the essays lies an interest in the transformative power of magic, but collectively they show that the idea of transformation applies not only to the objects or even to the subjects of magic, but that the plays themselves can be seen as working to bring about change in the ways that they challenge contemporary assumptions and stereotypes.

Magical Transformations on the Early Modern Stage furthers the debate about the cultural work performed by representations of magic on the early modern English stage. It considers the ways in which performances of magic reflect and feed into a sense of national identity, both in the form of magic contests and in its recurrent linkage to national defence; the extent to which magic can trope other concerns, and what these might be; and how magic is staged and what the representational strategies and techniques might mean. The essays range widely over both canonical plays-Macbeth, The Tempest, The Winter’s Tale, The Merry Wives of Windsor, Doctor Faustus, Bartholomew Fair-and notably less canonical ones such as The Birth of Merlin, Fedele and Fortunio, The Merry Devil of Edmonton, The Devil is an Ass, The Late Lancashire Witches and The Witch of Edmonton, putting the two groups into dialogue with each other and also exploring ways in which they can be profitably related to contemporary cases or accusations of witchcraft. Attending to the representational strategies and self-conscious intertextuality of the plays as well as to their treatment of their subject matter, the essays reveal the plays they discuss as actively intervening in contemporary debates about witchcraft and magic in ways which themselves effect transformation rather than simply discussing it. At the heart of all the essays lies an interest in the transformative power of magic, but collectively they show that the idea of transformation applies not only to the objects or even to the subjects of magic, but that the plays themselves can be seen as working to bring about change in the ways that they challenge contemporary assumptions and stereotypes.

Considering a variety of questions centering on magic and, or in, performance, this volume furthers the debate about the cultural work performed by representations of magic on the early modern English stage. Collectively the essays show that the idea of transformation applies not only to the objects and subjects of magic, but that the plays themselves can be seen as working to effect transformation in the ways that they challenge contemporary assumptions and stereotypes.

When we speak of theatre, we think we know what a stage direction is: we tend to think of it as an authorial requirement, devised to be complementary to the spoken text and directed at those who put on a play as to what, when, where, how or why a moment, action or its staging should be completed. This is the general understanding to condition a theatrical convention known as the 'stage direction'. As such, we recognise that the stage direction is directed towards actors, directors, designers, and any others who have a part to play in the practical realisation of the play. And perhaps we think that this has always been the case. However, the term 'stage direction' is not a medieval one, nor does an English medieval equivalent term exist to codify the functions contained in extraneous manuscript notes, requirements, directions or records. The medieval English stage direction does not generally function in this way: it mainly exists as an observed record of earlier performance. There are examples of other functions, but even they are not directed at players or those involved in creating performance. More than 2000 stage directions from 40 or so plays and cycles have been included in the catalogue of the volume, and over 400 of those have been selected for analysis throughout the work. The purpose of this research is to examine the theatrical functions of medieval English stage directions as records of earlier performance. Examples of such functions are largely taken from outdoor scriptural plays. This book will be of great interest to students and scholars in theatre, medieval history and literature.

Reflecting a variety of scholarly interests, this volume includes articles that range addressing Africans in Elizabeth London to chapel stagings, to the theory and practice of domestic tragedy. It also includes essays on the historical and theoretical issues relating to the evolution of dramatic texts and women at the theater.

Examines staging conventions in the medieval English theatre and ways in which they conditioned the reactions of the audience.