Between Folk and Liturgy, the title of this collection, should not be understood to refer to some fixed point, some stable place between the two extremes of an illiterate and a literate culture. Rather, the title flags the wide and colourful spectrum of medieval dramatic possibility. Perhaps except one, none of the ten essays published here deal with a drama existing purely at either end of this scale. They add to our impression of the teaming fecundity and hybridism of early European drama, an impression that grows apace once we start to consider dramas situated Between Folk and Liturgy. The geographical terrain that the essays traverse ranges from the British Isles in the west to Poland in the east. The suppleness of the approaches taken here is the minimum critical requirement of anyone wanting to do justice to so complex and multifold a phenomenon as is early European drama.

In Thinking without Thinking in the Victorian Novel, Vanessa L. Ryan demonstrates how both the form and the experience of reading novels played an important role in ongoing debates about the nature of consciousness during the Victorian era. Revolutionary developments in science during the mid- and late nineteenth century—including the discoveries and writings of Herbert Spencer, William Carpenter, and George Henry Lewes—had a vital impact on fiction writers of the time. Wilkie Collins, George Eliot, George Meredith, and Henry James read contributions in what we now call cognitive science that asked, "what is the mind?" These Victorian fiction writers took a crucial step, asking how we experience our minds, how that experience relates to our behavior and questions of responsibility, how we can gain control over our mental reflexes, and finally how fiction plays a special role in understanding and training our minds. Victorian fiction writers focus not only on the question of how the mind works but also on how it seems to work and how we ought to make it work. Ryan shows how the novelistic emphasis on dynamic processes and functions—on the activity of the mind, rather than its structure or essence—can also be seen in some of the most exciting and comprehensive scientific revisions of the understanding of "thinking" in the Victorian period. This book studies the way in which the mind in the nineteenth-century view is embedded not just in the body but also in behavior, in social structures, and finally in fiction.

The first book-length examination of Jewish women in Renaissance drama, this study explores fictional representations of the female Jew in academic, private and public stage performances during Queen Elizabeth I's reign; it links lesser-known dramatic adaptations of the biblical Rebecca, Deborah, and Esther with the Jewish daughters made famous by Christopher Marlowe and William Shakespeare on the popular stage. Drawing upon original research on early modern sermons and biblical commentaries, Michelle Ephraim here shows the cultural significance of biblical plays that have received scant critical attention and offers a new context with which to understand Shakespeare's and Marlowe's fascination with the Jewish daughter. Protestant playwrights often figured Elizabeth through Jewish women from the Hebrew scripture in order to legitimate her religious authenticity. Ephraim argues that through the figure of the Jewess, playwrights not only stake a claim to the Old Testament but call attention to the process of reading and interpreting the Jewish bible; their typological interpretations challenge and appropriate Catholic and Jewish exegeses. The plays convey the Reformists' desire for propriety over the Hebrew scripture as a "prisca veritas," the pure word of God as opposed to that of corrupt Church authority. Yet these literary representations of the Jewess, which draw from multiple and conflicting exegetical traditions, also demonstrate the elusive quality of the Hebrew text. This book establishes the relationship between Elizabeth and dramatic representations of the Jewish woman: to "play" the Jewess is to engage in an interpretive "play" that both celebrates and interrogates the religious ideology of Elizabeth's emerging Protestant nation. Ephraim approaches the relationship between scripture and drama from a historicist perspective, complicating our understanding of the specific intersections between the Jewess in Elizabethan drama, biblical commentaries, political discourse, and popular culture. This study expands the growing field of Jewish studies in the Renaissance and contributes also to critical work on Elizabeth herself, whose influence on literary texts many scholars have established.