An innovative study of the Renaissance practice of making epitaphic gestures within other English genres. A poetics of quotation uncovers the ways in which writers including Shakespeare, Marlowe, Holinshed, Sidney, Jonson, Donne, and Elizabeth I have recited these texts within new contexts.

The Cartographic Revolution in the Renaissance made maps newly precise, newly affordable, and newly ubiquitous. In sixteenth-century Britain, cartographic materials went from rarity to household décor within a single lifetime, and they delighted, inspired, and fascinated people across the socioeconomic spectrum. At the same time, they also unsettled, upset, disturbed, and sometimes angered their early modern readers. Early Modern English Literature and the Poetics of Cartographic Anxiety is the first monograph dedicated to recovering the shadow history of the many anxieties provoked by early modern maps and mapping in the sixteenth and seventeenth centuries. A product of a military arms race, often deployed for security and surveillance purposes, and fundamentally distortive of their subjects, maps provoked suspicion, unease, and even hostility in early modern Britain (in ways not dissimilar from the anxieties provoked by global positioning-enabled digital mapping in the twenty-first century). At the same time, writers saw in the resistance to cartographic logics and strategies the opportunity to rethink the way literature represents space—and everything else. This volume explores three major poems of the period—Edmund Spenser's The Faerie Queene (1590, 1596), Michael Drayton's Poly-Olbion (1612, 1622), and John Milton's Paradise Lost (1667, 1674)—in terms of their vexed and vexing relationships with cartographic materials, and shows how the productive protest staged by these texts redefined concepts of allegory, description, personification, bibliographic materiality, narrative, temporality, analogy, and other elemental components of literary representations.

Bringing to bear his expertise in the early modern emblem tradition, William E. Engel traces a series of self-reflective organizational schemes associated with baroque artifice in the work of Herman Melville and Edgar Allan Poe. While other scholars have remarked on the influence of seventeenth-century literature on Melville and Poe, this is the first book to explore how their close readings of early modern texts influenced their decisions about compositional practice, especially as it relates to public performance and the exigencies of publication. Engel's discussion of the narrative structure and emblematic aspects of Melville's Piazza Tales and Poe's "The Raven" serve as case studies that demonstrate the authors' debt to the past. Focusing principally on the overlapping rhetorical and iconic assumptions of the Art of Memory and its relation to chiasmus, Engel avoids engaging in a simple account of what these authors read and incorporated into their own writings. Instead, through an examination of their predisposition toward an earlier model of pattern recognition, he offers fresh insight into the writers' understandings of mourning and loss, their use of allegory, and what they gained from their use of pseudonyms.

This volume brings together two vibrant areas of Renaissance studies today: memory and sexuality. The contributors show that not only Shakespeare but also a broad range of his contemporaries were deeply interested in how memory and sexuality interact. Are erotic experiences heightened or deflated by the presence of memory? Can a sexual act be commemorative? Can an act of memory be eroticized? How do forms of romantic desire underwrite forms of memory? To answer such questions, these authors examine drama, poetry, and prose from both major authors and lesser-studied figures in the canon of Renaissance literature. Alongside a number of insightful readings, they show that sonnets enact a sexual exchange of memory; that epics of nationhood cannot help but eroticize their subjects; that the act of sex in Renaissance tragedy too often depends upon violence of the past. Memory, these scholars propose, re-shapes the concerns of queer and sexuality studies – including the unhistorical, the experience of desire, and the limits of the body. So too does the erotic revise the dominant trends of memory studies, from the rhetoric of the medieval memory arts to the formation of collective pasts.

Anthology of a selection of early modern works on memory.

The "Ethiope," the "tawny Tartar," the "woman blackamoore," and "knotty Africanisms"—allusions to blackness abound in Renaissance texts. Kim F. Hall's eagerly awaited book is the first to view these evocations of blackness in the contexts of sexual politics, imperialism, and slavery in early modern England. Her work reveals the vital link between England's expansion into realms of difference and otherness—through exploration and colonialism-and the highly charged ideas of race and gender which emerged. How, Hall asks, did new connections between race and gender figure in Renaissance ideas about the proper roles of men and women? What effect did real racial and cultural difference have on the literary portrayal of blackness? And how did the interrelationship of tropes of race and gender contribute to a modern conception of individual identity? Hall mines a wealth of sources for answers to these questions: travel literature from Sir John Mandeville's Travels to Leo Africanus's History and Description of Africa; lyric poetry and plays, from Shakespeare's Antony and Cleopatra and The Tempest to Ben Jonson's Masque of Blackness; works by Emilia Lanyer, Philip Sidney, John Webster, and Lady Mary Wroth; and the visual and decorative arts. Concentrating on the sixteenth and seventeenth centuries, Hall shows how race, sexuality, economics, and nationalism contributed to the formation of a modern ( white, male) identity in English culture. The volume includes a useful appendix of not readily accessible Renaissance poems on blackness.

This book opens with a crisis of recollection. In the early modern period, real political traumas like civil war and regicide exacerbated what were already perceived ruptures in myths of English descent. William Camden and other scholars had revealed that the facts of history could not justify the Arthurian myths, nor could history itself guarantee any moment of collective origin for the English people. Yet poets and playwrights concerned with the status of the emerging nation state did not respond with new material evidence. Instead, they turned to the literary structures that—through a range of what the author calls mnemonic effects—could generate the experience of a collective past. As Sir Philip Sidney recognized, verse depends upon the repetitions of rhyme and meter; consequently poetry “far exceedeth prose in the knitting up of memory.” These poetic and linguistic forms expose national memory as a construction at potential odds with history, for memory operates like language—through a series of signifiers that acquire new meaning as one rearranges and rereads them. Moving from the tragedy Gorboduc (1561) to Dryden’s Absalom and Achitophel (1681), Pivetti shows how such “knitting up of memory” created the shared pasts that generate nationhood. His work implies that memory emerges not from what actually occurred, but from the forms that compose it. Or to adapt the words of Paul Ricoeur: “we have nothing better than memory to signify that something has taken place.” The same is true even when that “something” is nationhood.

Amid the religious tumult of the sixteenth and seventeenth centuries, English scholars, preachers, and dramatists examined, debated, and refashioned tales concerning Pope Joan, a ninth-century woman who, as legend has it, cross-dressed her way to the papacy only to have her imposture exposed when she gave birth during a solemn procession. The legend concerning a popess had first taken written form in the thirteenth century and for several hundred years was more or less accepted. The Reformation, however, polarized discussions of the legend, pitting Catholics, who denied the story’s veracity, against Protestants, who suspected a cover-up and instantly cited Joan as evidence of papal depravity. In this heated environment, writers reimagined Joan variously as a sorceress, a hermaphrodite, and even a noteworthy author. The Afterlife of Pope Joan examines sixteenth- and seventeenth-century debates concerning the popess’s existence, uncovering the disputants’ historiographic methods, rules of evidence, rhetorical devices, and assumptions concerning what is probable and possible for women and transvestites. Author Craig Rustici then investigates the cultural significance of a series of notions advanced in those debates: the claim that Queen Elizabeth I was a popess in her own right, the charge that Joan penned a book of sorcery, and the curious hypothesis that the popess was not a disguised woman at all but rather a man who experienced a sort of spontaneous sex change. The Afterlife of Pope Joan draws upon the discourses of religion, politics, natural philosophy, and imaginative literature, demonstrating how the popess functioned as a powerful rhetorical instrument and revealing anxieties and ambivalences about gender roles that persist even today. Craig M. Rustici is Associate Professor of English at Hofstra University.

"This is the first book to demonstrate how mnemotechnical cultural commonplaces can be used to account for the look, style, and authorized content of some of the most influential books produced in early modern Britain. In his hybrid role as stationer, publisher, entrepreneur, and author, John Day, master printer of England's Reformation, produced the premier navigation handbook, state-approved catechism and metrical psalms, Book of Martyrs, England's first printed emblem book, and Queen Elizabeth's Prayer Book. By virtue of finely honed book trade skills, dogged commitment to evangelical nation-building, and astute business acumen (including going after those who infringed his privileges), Day mobilized the typographical imaginary to establish what amounts to-and still remains-a potent and viable Protestant Memory Art"--