Medieval & Renaissance Literary Studies

How does soil, as an ecological element, shape culture? With the sixteenth-century shift in England from an agrarian economy to a trade economy, what changes do we see in representations of soil as reflected in the language and stories during that time? This collection brings focused scholarly attention to conceptions of soil in the early modern period, both as a symbol and as a feature of the physical world, aiming to correct faulty assumptions that cloud our understanding of early modern ecological thought: that natural resources were then poorly understood and recklessly managed, and that cultural practices developed in an adversarial relationship with natural processes. Moreover, these essays elucidate the links between humans and the lands they inhabit, both then and now.

Eating and drinking—vital to all human beings—were of central importance to Shakespeare and his contemporaries. Culinary Shakespeare, the first collection devoted solely to the study of food and drink in Shakespeare’s plays, reframes questions about cuisine, eating, and meals in early modern drama. As a result, Shakespearean scenes that have long been identified as important and influential by scholars can now be considered in terms of another revealing cultural marker—that of culinary dynamics.

Renaissance scholars, as David Goldstein and Amy Tigner point out, have only begun to grapple with the importance of cuisine in literature. An earlier generation of criticism concerned itself principally with cataloguing the foodstuffs in the plays. Recent analyses have operated largely within debates about humoralism and dietary literature, consumption, and interiority, working to historicize food in relation to the early modern body. The essays in Culinary Shakespeare build upon that prior focus on individual bodily experience but also transcend it, emphasizing the aesthetic, communal, and philosophical aspects of food, while also presenting valuable theoretical background. As various essays demonstrate, many of the central issues in Shakespeare studies can be elucidated by turning our attention to the study of food and drink. The societal and religious associations of drink, for example, or the economic implications of ingredients gathered from other lands, have meaningful implications for our understanding of both early modern and contemporary periods—including aspects of community, politics, local and global food production, biopower and the state, addiction, performativity, posthumanism, and the relationship between art and food. Culinary Shakespeare seeks to open new interpretive possibilities and will be of interest to scholars and students of Shakespeare and the early modern period as well as to those in food studies, food history, ecology, gender and domesticity, and critical theory.

In January 2012, shooting was set to begin in Sydney, Australia, on the Hollywood-backed production of Milton’s Paradise Lost, with Oscar nominee Bradley Cooper cast as Satan. Yet just two weeks before the start of production, Legendary Pictures delayed the project, reportedly due to budgetary concerns, and soon the company had suspended the film indefinitely. Milton scholar Eric C. Brown, who was then serving as a script consultant for the studio, sees his experience with that project as part of a long and perplexing story of Milton on film. Indeed, as Brown details in this comprehensive study, Milton’s place in the popular imagination—and his extensive influence upon the cinema, in particular—has been both pervasive and persistent.

In this comparative and hybrid study, Reginald A. Wilburn offers the first scholarly work to theorize African American authors’ rebellious appropriations of Milton and his canon. Wilburn engages African Americans’ transatlantic negotiations with perhaps the preeminent freedom writer in the English tradition.

Preaching the Gospel of Black Revolt contends that early African American authors appropriated and remastered Milton by completing and complicating England’s epic poet of liberty with the intertextual originality of repetitive difference. Wilburn focuses on a diverse array of early African American authors, such as Phillis Wheatley, Frances Ellen Watkins Harper, Frederick Douglass, and Anna Julia Cooper. He examines the presence of Milton in their works as a reflection of early African Americans’ rhetorical affiliations with the poet’s satanic epic for messianic purposes of freedom and racial uplift.

Wilburn explains that early African American authors were attracted to Milton because of his preeminent status in literary tradition, strong Christian convictions, and poetic mastery of the English language. This tripartite ministry makes Milton an especially indispensible intertext for authors whose writings and oratory were sometimes presumed beneath the dignity of criticism. Through close readings of canonical and obscure texts, Wilburn explores how various authors rebelled against such assessments of black intellect by altering Milton’s meanings, themes, and figures beyond orthodox interpretations and imbuing them with hermeneutic shades of interpretive and cultural difference. However they remastered Milton, these artists respected his oeuvre as a sacred yet secular talking book of revolt, freedom, and cultural liberation.

Preaching the Gospel of Black Revolt particularly draws upon recent satanic criticism in Milton studies, placing it in dialogue with methodologies germane to African American literary studies. By exposing the subversive workings of an intertextual Middle Passage in black literacy, Wilburn invites scholars from diverse areas of specialization to traverse within and beyond the cultural veils of racial interpretation and along the color line in literary studies.

Recent critical conversation has described John Milton’s major works as sites of uncertainty, irreconcilability, or even confusion—as texts that actually reflect radical incoherence and openness. These newer critical voices posit, moreover, that traditional critics must strain to find coherence and authorial control in Milton’s poetry. Richard DuRocher and Margaret Thickstun, together with an esteemed group of Milton scholars from a wide range of critical and theoretical backgrounds, respond to this challenge. While accepting the presence of uncertainty and welcoming the multiple perspectives that Milton builds into his works, this volume offers a variety of nuanced approaches to Milton’s texts.

As these eleven essays demonstrate, Milton’s own acts of interpretation compel readers to reflect not only on the rival hermeneutics they find within his works but also on their own hermeneutic principles and choices—an interpretive complexity that is integral to his poetry’s enduring appeal. Thus, each of the contributors takes up the problem of this interpretive dilemma in some way: several explore Milton’s own engagement with the texts of Scripture and the classics; some examine the ways in which Milton represents the process of interpretation in his narrative poems; and still others are intrigued by the challenges that Milton’s works present for the reader’s own interpretive skills.

Milton’s Rival Hermeneutics, in responding directly to the “incertitude critics” of Milton, will be of interest to those on all sides of this debate and will certainly redirect the ongoing conversation.

In The Plague in Print, Rebecca Totaro takes the reader into the world of plague-riddled Elizabethan England, documenting the development of distinct subgenres related to the plague and providing unprecedented access to important original sources of early modern plague writing. Totaro elucidates the interdisciplinary nature of plague writing, which raises religious, medical, civic, social, and individual concerns in early modern England. Each of the primary texts in the collection offers a glimpse into a particular subgenre of plague writing, beginning with Thomas Moulton’s plague remedy and prayers published by the Church of England and devoted to the issue of the plague. William Bullein’s A Dialogue, both pleasant and pietyful, a work that both addresses concerns related to the plague and offers humorous literary entertainment, exemplifies the multilayered nature of plague literature. The plague orders of Queen Elizabeth I highlight the community-wide attempts to combat the plague and deal with its manifold dilemmas. And after a plague bill from the Corporation of London, the collection ends with Thomas Dekker’s The Wonderful Year, which illustrates plague literature as it was fully formed, combining attitudes toward the plague from both the Elizabethan and Stuart periods.

These writings offer a vivid picture of important themes particular to plague literature in England, providing valuable insight into the beliefs and fears of those who suffered through bubonic plague while illuminating the cultural significance of references to the plague in the more familiar early modern literature by Spenser, Donne, Milton, Shakespeare, and others. As a result, The Plague in Print will be of interest to students and scholars in a number of fields, including sixteenth- and seventeenth-century English literature, cultural studies, medical humanities, and the history of medicine.

A prominent scholar of the life and work of Thomas More, A. D. Cousins goes beyond the scope of existing studies to focus primarily and closely on More’s interpretations of the major cultural categories informing his view of the common weal, the common good, and correlatively on the (good) state. Thus, this study identifies categories that relate to the individual in civil life, categories that are pervasive and interconnected within More’s nonpolemical writings—most specifically, Cousins focuses on pleasure and gender, considering chance, friendship, and role-play throughout.

Exploring pleasure and gender in relation to issues of the common good and of the (good) state, More probes how people make sense of chance (and, alternatively, how they do not), how friendship works interpersonally and beyond national boundaries, and what roles people play (as well as to what roles they can aspire). As Cousins asserts, pursuing the common weal was for More both necessary and desirable, and he himself pursued this on behalf of his country, the republic of letters, and the Church Militant. argues that, from what appears to be his earliest nonpolemical work, Pageant Verses, until what we know to be his last, De Tristitia Christi, More sees the will to pleasure as central to the experience of being human: as a primary human impulse or, at the least, a compelling power within the human consciousness. In tracing how More examines the will to pleasure in our lives, Cousins also examines More’s recurrent concern with gender’s inflecting and expressing this desire. More clearly views gender as potentially restrictive or empowering in many respects, which is discussed in relation to several of More’s texts.

This engaging book demonstrates Shakespeare’s abiding interest in the theatrical potential of the Christian resurrection from the dead. In fourteen of Shakespeare’s plays, characters who have been lost, sometimes for years, suddenly reappear seemingly returning from the dead. In the classical recognition scene, such moments are explained away in naturalistic terms a character was lost at sea but survived, or abducted and escaped, and so on. Shakespeare never invalidates such explanations, but in his manipulation of classical conventions he parallels these moments with the recognition scenes from the Gospels, repeatedly evoking Christ’s resurrection from the dead.

Benson’s close study of the plays, as well as the classical and biblical sources that Shakespeare fuses into his recognition scenes, clearly elucidates the ways in which the playwright explored his abiding interest in the human desire to transcend death and to live reunited and reconciled with others. In his manipulation of resurrection imagery, Shakespeare conflates the material with the immaterial, the religious with the secular, and the sacred with the profane.

Theresa M. DiPasquale’s study of John Donne, Aemilia Lanyer, and John Milton demonstrates how each of these seventeenth century English poets revised, reformed, and renewed the Judeo-Christian tradition of the sacred feminine. The central figures of this tradition—divine Wisdom, created Wisdom, the Bride, the Blessed Virgin Mary, and Ecclesia—are essential to the works of Donne, Lanyer, and Milton. All three poets are deeply invested in the ancient, scripturally authorized belief that the relationship between God and humankind is gendered: God is father, bridegroom, king; the human soul and the church as corporate entity are daughter, bride, and consort.

This important text not only casts new light on these poets and on the history of Christian doctrine and belief, but also makes enormous contributions to our understanding of the feminine more broadly. It will be of interest to scholars who study the Literary Studies, religion, and culture of early modern England, to feminist theologians, and to any reader grappling seriously with gender issues in Christian theology and spirituality.