The way that characters in early modern theatrical performance think through their surroundings is important in our understanding of perception, memory, and other forms of embodied affective thought. This book explores this concept in dramatic works by Marlowe, Shakespeare, Beaumont, and Jonson.

Thinking Through Place on the Early Modern English Stage argues that environment and embodied thought continually shaped one another in the performance of early modern English drama. It demonstrates this, first, by establishing how characters think through their surroundings — not only how they orient themselves within unfamiliar or otherwise strange locations, but also how their environs function as the scaffolding for perception, memory, and other forms of embodied thought. It then contends that these moments of thinking through place theorise and thematise the work that playgoers undertook in reimagining the stage as the setting of the dramatic fiction. By tracing the relationship between these two registers of thought in such plays as The Malcontent, Dido Queen of Carthage, Tamburlaine, King Lear, The Knight of the Burning Pestle, and Bartholomew Fair, this book shows that drama makes visible the often invisible means by which embodied subjects acquire a sense of their surroundings. It also reveals how, in doing so, theatre altered the way that playgoers perceived, experienced, and imagined place in early modern England.

Both from the Ears and Mind offers a bold new understanding of the intellectual and cultural position of music in Tudor and Stuart England. Linda Phyllis Austern brings to life the kinds of educated writings and debates that surrounded musical performance, and the remarkable ways in which English people understood music to inform other endeavors, from astrology and self-care to divinity and poetics. Music was considered both art and science, and discussions of music and musical terminology provided points of contact between otherwise discrete fields of human learning. This book demonstrates how knowledge of music permitted individuals to both reveal and conceal membership in specific social, intellectual, and ideological communities. Attending to materials that go beyond music’s conventional limits, these chapters probe the role of music in commonplace books, health-maintenance and marriage manuals, rhetorical and theological treatises, and mathematical dictionaries. Ultimately, Austern illustrates how music was an indispensable frame of reference that became central to the fabric of life during a time of tremendous intellectual, social, and technological change.

In the early modern period, England radically expanded its participation in an economy that itself was becoming increasingly global. Yet less than twenty years after the highly profitable English East India Company made its first voyage, England was suffering from an economic depression, blamed largely on the shortage of coin necessary to exploit those very same profitable routes. How could there be profit in the face of so much loss, and loss in the face of so much profit? In Tragicomic Redemptions, Valerie Forman contends that three seemingly unrelated domains—the development of new economic theories and practices, especially those related to global trade; the discourses of Christian redemption; and the rise of tragicomedy as the stage's most popular genre—were together crucial to the formulation of a new and paradoxical way of thinking about loss and profit in relationship to one another. Forman reads plays—including Shakespeare's Twelfth Night, The Merchant of Venice, Pericles, and The Winter's Tale, Fletcher's The Island Princess, Massinger's The Renegado, and Webster's The Devil's Law-Case—alongside a range of historical materials that provide a fuller picture of England's participation in a global economy: the writings of the country's earliest economic theorists, narrative accounts of merchants and captives in the Spice Islands and the Ottoman Empire, and documents that detail the development of the English East India Company, the Levant Company, and even the very idea of the joint-stock company. Unique in its dual focus on literary form and economic practices, Tragicomic Redemptions both shows how concepts fundamental to capitalism's existence, such as "free trade," and "investment," develop within a global context and reveals the exceptional place of dramatic form as a participant in the newly emerging, public discourse of economic theory.

Unfixable Forms explores how theatrical form remakes—and is in turn remade by—early modern disability. Figures described as "deformed," "lame," "crippled," "ugly," "sick," and "monstrous" crowd the stage in English drama of the sixteenth and seventeenth centuries. In each case, such a description distills cultural expectations about how a body should look and what a body should do—yet, crucially, demands the actor's embodied performance. In the early modern theater, concepts of disability collide with the deforming, vulnerable body of the actor. Reading dramatic texts alongside a diverse array of sources, ranging from physic manuals to philosophical essays to monster pamphlets, Katherine Schaap Williams excavates an archive of formal innovation to argue that disability is at the heart of the early modern theater's exploration of what it means to put the body of an actor on the stage. Offering new interpretations of canonical works by William Shakespeare, Ben Jonson, Thomas Dekker, Thomas Middleton, and William Rowley, and close readings of little-known plays such as The Fair Maid of the Exchange and A Larum For London, Williams demonstrates how disability cuts across foundational distinctions between nature and art, form and matter, and being and seeming. Situated at the intersections of early modern drama, disability studies, and performance theory, Unfixable Forms locates disability on the early modern stage as both a product of cultural constraints and a spark for performance's unsettling demands and electrifying eventfulness.

In Performance and Religion in Early Modern England, Matthew J. Smith seeks to expand our view of “the theatrical.” By revealing the creative and phenomenal ways that performances reshaped religious material in early modern England, he offers a more inclusive and integrative view of performance culture. Smith argues that early modern theatrical and religious practices are better understood through a comparative study of multiple performance types: not only commercial plays but also ballads, jigs, sermons, pageants, ceremonies, and festivals. Our definition of performance culture is augmented by the ways these events looked, sounded, felt, and even tasted to their audiences. This expanded view illustrates how the post-Reformation period utilized new capabilities brought about by religious change and continuity alike. Smith posits that theatrical practice at this time was acutely aware of its power not just to imitate but to work performatively, and to create spaces where audiences could both imaginatively comprehend and immediately enact their social, festive, ethical, and religious overtures. Each chapter in the book builds on the previous ones to form a cumulative overview of early modern performance culture. This book is unique in bringing this variety of performance types, their archives, venues, and audiences together at the crossroads of religion and theater in early modern England. Scholars, graduate and undergraduate students, and those generally interested in the Renaissance will enjoy this book.

This fascinating study explores how Renaissance-era maps fascinated people with their beauty and precision yet they also unnerved readers and writers. The volume shows how late sixteenth- and seventeenth-century poets channelled the anxieties provoked by maps and mapping, creating a new way of thinking about how literature represents space.