Employing psychoanalysis, trauma theory, and materialist perspectives, this book examines Shakespeare's appropriations of Ovid's poetry in his Roman poems and plays. It argues that Shakespeare uses Ovid to explore violence, trauma, and virtus - the traumatic effects of aggression, sadomasochism, and the shifting notions of selfhood and masculinity.

Employing psychoanalysis, trauma theory, and materialist perspectives, this book examines Shakespeare's appropriations of Ovid's poetry in his Roman poems and plays. It argues that Shakespeare uses Ovid to explore violence, trauma, and virtus - the traumatic effects of aggression, sadomasochism, and the shifting notions of selfhood and masculinity.

The term trauma refers to a wound or rupture that disorients, causing suffering and fear. Trauma theory has been heavily shaped by responses to modern catastrophes, and as such trauma is often seen as inherently linked to modernity. Yet psychological and cultural trauma as a result of distressing or disturbing experiences is a human phenomenon that has been recorded across time and cultures. The long seventeenth century (1598–1715) has been described as a period of almost continuous warfare, and the sixteenth to eighteenth centuries saw the development of modern slavery, colonialism, and nationalism, and witnessed plagues, floods, and significant sociopolitical, economic, and religious transformation. In Early Modern Trauma editors Erin Peters and Cynthia Richards present a variety of ways early modern contemporaries understood and narrated their experiences. Studying accounts left by those who experienced extreme events increases our understanding of the contexts in which traumatic experiences have been constructed and interpreted over time and broadens our understanding of trauma theory beyond the contemporary Euro-American context while giving invaluable insights into some of the most pressing issues of today.

The question of what happens after death was a vital one in Shakespeare's time, as it is today. And, like today, the answers were by no means universally agreed upon. Early moderns held surprisingly diverse beliefs about the afterlife and about how earthly life affected one's fate after death. Was death akin to a sleep where one did not wake until judgment day? Were sick bodies healed in heaven? Did sinners experience torment after death? Would an individual reunite with loved ones in the afterlife? Could the dead communicate with the world of the living? Could the living affect the state of souls after death? How should the dead be commemorated? Could the dead return to life? Was immortality possible? The wide array of possible answers to these questions across Shakespeare's work can be surprising. Exploring how particular texts and characters answer these questions, Shakespeare and the Afterlife showcases the vitality and originality of the author's language and thinking. We encounter characters with very personal visions of what awaits them after death, and these visions reveal new insights into these individuals' motivations and concerns as they navigate the world of the living. Shakespeare and the Afterlife encourages us to engage with the author's work with new insight and new curiosity. The volume connects some of the best-known speeches, characters, and conflicts to cultural debates and traditions circulating during Shakespeare's time.

The early modern period opened a new era in the history of dermal marking. Intensifying global travel and trade, especially the slave trade, bought diverse skin-marking practices into contact as never before. Stigma examines the distinctive skin cultures and marking methods of Asia, Europe, Africa, and the Americas as they began to circulate and reshape one another in the early modern world. By highlighting the interwoven histories of tattooing, branding, stigmata, baptismal and beauty marks, wounds and scars, this volume shows that early modern markers of skin and readers of marked skin did not think about different kinds of cutaneous signs as separate from each other. On the contrary, Europeans described Indigenous tattooing in North America, Thailand, and the Philippines by referring their readers to the tattoos Christian pilgrims received in Jerusalem or Bethlehem. When explaining the devil’s mark on witches, theologians claimed it was an inversion of holy marks such as those of baptism or divine stigmata. Stigma investigates how early modern people used permanent marks on skin to affirm traditional roles and beliefs, and how they hybridized and transformed skin marking to meet new economic and political demands. In addition to the editors, the contributors to this volume are Xiao Chen, Ana Fonseca Conboy, Peter Erickson, Claire Goldstein, Matthew S. Hopper, Katrina H. B. Keefer, Mordechay Lewy, Nicole Nyffenegger, Mairin Odle, and Allison Stedman.

Uses adaptation and appropriation studies to explore early modern textual and theatrical metamorphoses of OvidApplies contemporary theoretical approaches, such as gender/queer/trans studies, feminist ecostudies, hauntology, rhizomatic adaptation, transmedialityUses adaptation studies in analyzing early modern transformations of OvidFocuses on the appropriations of "e;Ovid"e; (as an umbrella term for "e;all things Ovidian"e;) on the early modern English stageIncludes chapters on Shakespeare and Marlowe as well as other early modern dramatistsDid you know that Ovid was a multifaceted icon of lovesickness, endless change, libertinism, emotional torment and violence in early modern England? This is the first collection to use adaptation studies in connection with other contemporary theoretical approaches in analysing early modern transformations of Ovid. It provides innovative perspectives on the 'Ovids' that haunted the early modern stage, while exploring intersections between adaptation theory and gender/queer/trans studies, ecofeminism, hauntology, transmediality, rhizomatics and more. This book examines the multidimensional, ubiquitous role that Ovid and Ovidian adaptations played in English Renaissance drama and theatrical performance.

In our culture, Shakespeare's works are classics and his characters have achieved mythical status. But what did William Shakespeare consider to be the great myths and classics? And who were the empowering role models for his bold and unforgettable heroines? In plays and poems throughout his career, Shakespeare explored many facets of the divine feminine, including Greek and Roman goddesses— he nearly deified Queen Elizabeth. His characters frequently refer to classical goddesses, some plays feature literal appearances of goddesses onstage, and the goddess of love starred in his epic poem Venus and Adonis. Shakespeare's Goddess explores the poet's many representations of the divine feminine, as a pantheon of individual deities, and also as diverse manifestations of a single, multifaceted goddess. This thoroughly researched sequel to Supernatural Shakespeare: Magic and Ritual in Merry Old England will appeal to scholars, but its playful and engaging tone also makes it accessible to anyone who appreciates Shakespeare.