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Healy demonstrates how Renaissance alchemy shaped Shakespeare's bawdy but spiritual sonnets, transforming our understanding of Shakespeare's art and beliefs.
Shakespeare's sonnets and A Lover's Complaint constitute a rich tapestry of rhetorical play about Renaissance love in all its guises. A significant strand of this spiritual alchemy is working the 'metal' of the mind through meditation on love, memory work and intense imagination. Healy demonstrates how this process of anguished soul work - construed as essential to inspired poetic making - is woven into these poems, accounting for their most enigmatic imagery and urgency of tone. The esoteric philosophy of late Renaissance Neoplatonic alchemy, which embraced bawdy sexual symbolism and was highly fashionable in European intellectual circles, facilitated Shakespeare's poetry. Arguing that Shakespeare's incorporation of alchemical textures throughout his late works is indicative of an artistic stance promoting religious toleration and unity, this book sets out a crucial new framework for interpreting the 1609 poems and transforms our understanding of Shakespeare's art.
A comprehensive study of Shakespeare's forgotten masterpiece The Phoenix and Turtle . Bednarz confronts the question of why one of the greatest poems in the English language is customarily ignored or misconstrued by Shakespeare biographers, literary historians, and critics.
Belief in spirits, demons and the occult was commonplace in the early modern period, as was the view that these forces could be used to manipulate nature and produce new knowledge. In this groundbreaking study, Mary Floyd-Wilson explores these beliefs in relation to women and scientific knowledge, arguing that the early modern English understood their emotions and behavior to be influenced by hidden sympathies and antipathies in the natural world. Focusing on Twelfth Night, Arden of Faversham, A Warning for Fair Women, All's Well That Ends Well, The Changeling and The Duchess of Malfi, she demonstrates how these plays stage questions about whether women have privileged access to nature's secrets and whether their bodies possess hidden occult qualities. Discussing the relationship between scientific discourse and the occult, she goes on to argue that as experiential evidence gained scientific ground, women's presumed intimacy with nature's secrets was either diminished or demonized.
Dr Ronald Gray, Fellow of Emmanuel College, lectured at Cambridge University on German Literature and Philosophy for 33 years, and now expands his article, “Will in the Universe: Shakespeare’s Sonnets, Plato’s Symposium, Alchemy and Renaissance Neo-Platonism,” published in Shakespeare Survey 59 (Cambridge University Press, 2006). This developed from his Goethe the Alchemist: A Study of Alchemical Symbolism in Goethe’s Literary and Scientific Works, 1952, greeted on publication as “a major contribution to Goethe Studies.” Diotima’s vision of universal love in The Symposium is echoed not only in Castiglione’s The Courtier but in alchemy, in its symbolical sense; these, together with Christian ideas combined in Shakespeare’s imagination, strongly influenced the Sonnets. Where possible, Shakespeare inserted themes of the Sonnets in his plays. The result is a paradoxical combination of mysticism, sometimes erotic, in the Sonnets, with real situations and real lovers in both Sonnets and plays. The supreme realisation of the Dark Lady is Cleopatra, but the Lady also has mythic dimensions.
As a figurehead for the literary humanities, and a dramatist whose plays feature fairies, ghosts, and spirits, Shakespeare may not be the first author that comes to mind when thinking about science. Tom Rutter shows, however, that in his plays and poetry Shakespeare made detailed use of the knowledge and theories of the cosmos, the natural world, and human biology that were available to him. These range from astronomical and anatomical ideas derived from medieval scholars, Islamic philosophers, and ancient Greek and Roman authorities, through to the challenges issued to those earlier models by more recent figures such as Copernicus and Vesalius. Shakespeare's treatment of these materials was informed by the poetic and dramatic media in which he worked; the dialogic nature of drama enabled an approach that could be provisional, exploratory, and tolerant of uncertainty and contradiction. Shakespeare made the early modern playhouse a venue for the production of scientific understanding through performance, illusion, and the creative use of space. As well as surveying current scholarship that contextualizes Shakespeare's work in relation to histories of meteorology, matter theory, humoral physiology, racialization, mathematics, and more, Shakespeare and Science offers detailed original readings of a variety of texts including the Histories, Hamlet, Antony and Cleopatra, Othello, King Lear, The Tempest, the Sonnets, and Lucrece. It also makes extensive reference to works by Shakespeare's near-contemporaries such as Robert Recorde, William Fulke, Juan Huarte, and Thomas Elyot. Its four chapters focus on astronomy and meteorology, matter, the body, and mathematics. Rutter's overall approach is informed by recent studies that interrogate 'science' as a concept, and that question both the boundary between literature and science and the idea of a seventeenth-century 'scientific revolution'.
It is my intention, in reading together literary critics, artists and theorists, to show how the development of Shakespeare's conception of his own subjectivity develops over the course of his sonnet sequence. I will discuss and utilise the Jungian concept of individuation, and the Lacanian concept of desire, as well as language from the lexicon of the fifteenth and sixteenth century alchemists to develop an understanding of how the intimately psychological nature of the production of art is being demonstrated by Shakespeare in his poems.
This volume in the long-running and acclaimed Shakespeare Dictionary series is a detailed, critical reference work examining all aspects of magic, good and evil, across Shakespeare's works. Topics covered include the representation of fairies, witches, ghosts, devils and spirits.
"Disknowledge": knowing something isn't true, but believing it anyway. In Disknowledge: Literature, Alchemy, and the End of Humanism in Renaissance England, Katherine Eggert explores the crumbling state of learning in the sixteenth and seventeenth centuries. Even as the shortcomings of Renaissance humanism became plain to see, many intellectuals of the age had little choice but to treat their familiar knowledge systems as though they still held. Humanism thus came to share the status of alchemy: a way of thinking simultaneously productive and suspect, reasonable and wrongheaded. Eggert argues that English writers used alchemy to signal how to avoid or camouflage pressing but discomfiting topics in an age of rapid intellectual change. Disknowledge describes how John Donne, George Herbert, Henry Vaughan, John Dee, Christopher Marlowe, William Harvey, Helkiah Crooke, Edmund Spenser, and William Shakespeare used alchemical imagery, rhetoric, and habits of thought to shunt aside three difficult questions: how theories of matter shared their physics with Roman Catholic transubstantiation; how Christian Hermeticism depended on Jewish Kabbalah; and how new anatomical learning acknowledged women's role in human reproduction. Disknowledge further shows how Shakespeare, Ben Jonson, and Margaret Cavendish used the language of alchemy to castigate humanism for its blind spots and to invent a new, posthumanist mode of knowledge: writing fiction. Covering a wide range of authors and topics, Disknowledge is the first book to analyze how English Renaissance literature employed alchemy to probe the nature and limits of learning. The concept of disknowledge—willfully adhering to something we know is wrong—resonates across literary and cultural studies as an urgent issue of our own era.
