The Shakespearean Forest, Anne Barton's final book, uncovers the pervasive presence of woodland in early modern drama, revealing its persistent imaginative power. The collection is representative of the startling breadth of Barton's scholarship: ranging across plays by Shakespeare (including Titus Andronicus, As You Like It, Macbeth, The Two Gentlemen of Verona and Timon of Athens) and his contemporaries (including Jonson, Dekker, Lyly, Massinger and Greene), it also considers court pageants, treatises on forestry and chronicle history. Barton's incisive literary analysis characteristically pays careful attention to the practicalities of performance, and is supplemented by numerous illustrations and a bibliographical essay exploring recent scholarship in the field. Prepared for publication by Hester Lees-Jeffries, featuring a Foreword by Adrian Poole and an Afterword by Peter Holland, the book explores the forest as a source of cultural and psychological fascination, embracing and illuminating its mysteriousness.

"An original critical study of the major plays of Shakespeare." --

In this magnum opus, Britain's most distinguished scholar of 16th-century and 17th-century literature restores Shakespeare's poetic language to its rightful primacy.

For years scholars and others have been trying to out Shakespeare as an ardent Calvinist, a crypto-Catholic, a Puritan-baiter, a secularist, or a devotee of some hybrid faith. In Religion Around Shakespeare, Peter Kaufman sets aside such speculation in favor of considering the historical and religious context surrounding his work. Employing extensive archival research, he aims to assist literary historians who probe the religious discourses, characters, and events that seem to have found places in Shakespeare’s plays and to aid general readers or playgoers developing an interest in the plays’ and playwright’s religious contexts: Catholic, conformist, and reformist. Kaufman argues that sermons preached around Shakespeare and conflicts that left their marks on literature, law, municipal chronicles, and vestry minutes enlivened the world in which (and with which) he worked and can enrich our understanding of the playwright and his plays.

Socrates is said to have thanked the gods that he was born neither barbarian nor female nor animal. His words conjure up the image of a human being, a Greek male, at the center of the universe, surrounded by "wild" and threatening forces. To the Western imagination the civilized standard has always been masculine, and taken for granted as so until recently. Shakespeare's works, for all their genius and astonishing empathy, are inevitably products of a culture that regards women, animals, and foreigners as peripheral and threatening to its chief interests. "We have been so hypnotized by the most powerful male voice in ourl anguage, interpreted for us by a long line of male critics and teachers, that we have seen nothing exceptionable in his patriarchal premises," writes Jeanne Addison Roberts. If the culture-induced hypnosis is wearing off, it is partly because of studies like The Shakespearean Wild. Plunging into a psychological jungle, Roberts examines the distinctions in various Shakespeare plays between wild nature and subduing civilization and shows how gender stereotypes are affixed to those distinctions. Taking her cue from Socrates, Roberts transports the reader to three kinds of "Wilds" that impinge on Shakespeare's literary world: the mysterious "female Wild, often associated with the malign and benign forces of [nature]; the animal Wild, which offers both reassurance of special human status and the threat of the loss of that status; and the barbarian Wild populated by marginal figures such as the Moor and the Jew as well as various hybrids." The Shakespearean Wild brims with mystery and menace, the exotic and erotic; with male and female archetypes, projections of suppressed fears and fantasies. The reader will see how the male vision of culture—exemplified in Shakespeare's work—has reduced, distorted, and oversimplified the potentiality of women.