The first book-length examination of Jewish women in Renaissance drama, this study links lesser-known dramatic adaptations of the biblical Rebecca, Deborah, and Esther with the Jewish daughters made famous by Christopher Marlowe and William Shakespeare on the popular stage. Drawing upon original research on early modern sermons and biblical commentaries, Michelle Ephraim here shows the cultural significance of biblical plays that have until now received scant critical attention.
The first book-length examination of Jewish women in Renaissance drama, this study explores fictional representations of the female Jew in academic, private and public stage performances during Queen Elizabeth I's reign; it links lesser-known dramatic adaptations of the biblical Rebecca, Deborah, and Esther with the Jewish daughters made famous by Christopher Marlowe and William Shakespeare on the popular stage. Drawing upon original research on early modern sermons and biblical commentaries, Michelle Ephraim here shows the cultural significance of biblical plays that have received scant critical attention and offers a new context with which to understand Shakespeare's and Marlowe's fascination with the Jewish daughter. Protestant playwrights often figured Elizabeth through Jewish women from the Hebrew scripture in order to legitimate her religious authenticity. Ephraim argues that through the figure of the Jewess, playwrights not only stake a claim to the Old Testament but call attention to the process of reading and interpreting the Jewish bible; their typological interpretations challenge and appropriate Catholic and Jewish exegeses. The plays convey the Reformists' desire for propriety over the Hebrew scripture as a "prisca veritas," the pure word of God as opposed to that of corrupt Church authority. Yet these literary representations of the Jewess, which draw from multiple and conflicting exegetical traditions, also demonstrate the elusive quality of the Hebrew text. This book establishes the relationship between Elizabeth and dramatic representations of the Jewish woman: to "play" the Jewess is to engage in an interpretive "play" that both celebrates and interrogates the religious ideology of Elizabeth's emerging Protestant nation. Ephraim approaches the relationship between scripture and drama from a historicist perspective, complicating our understanding of the specific intersections between the Jewess in Elizabethan drama, biblical commentaries, political discourse, and popular culture. This study expands the growing field of Jewish studies in the Renaissance and contributes also to critical work on Elizabeth herself, whose influence on literary texts many scholars have established.
A new approach to thinking about the representation of the Other in Western society, The Jew’s Daughter: A Cultural History of a Conversion Narrative offers an insight into the gendered difference of the Jew. Focusing on a popular narrative of “The Jew’s Daughter,” which has been overlooked in conventional studies of European anti-Semitism, this innovative study looks at canonical and neglected texts which have constructed racialized and sexualized images that persist today in the media and popular culture. The book goes back before Shylock and Jessica in TheMerchant of Venice and Isaac and Rebecca in Ivanhoe to seek the answers to why the Jewish father is always wicked and ugly, while his daughter is invariably desirable and open to conversion. The story unfolds in fascinating transformations, reflecting changing ideological and social discourses about gender, sexuality, religion, and nation that expose shifting perceptions of inclusion and exclusion of the Other. Unlike previous studies of the theme of the Jewess in separate literatures, Sicher provides a comparative perspective on the transnational circulation of texts in the historical context of the perception of both Jews and women as marginal or outcasts in society. The book draws on examples from the arts, history, literature, folklore, and theology to draw a complex picture of the dynamics of Jewish-Christian relations in England, France, Germany, and Eastern Europe from 1100 to 2017. In addition, the responses of Jewish authors illustrate a dialogue that has not always led to mutual understanding. This ground-breaking work will provoke questions about the history and present state of prejudiced attitudes in our society.
This book is a study of the representation of the Persian empire in English drama across the early modern period, from the 1530s to the 1690s. The wide focus of this book, encompassing thirteen dramatic entertainments, both canonical and little-known, allow it to trace the changes and developments in the dramatic use of Persia and its people across one and a half centuries. It explores what Persia signified to English playwrights and audiences in this period; the ideas and associations conjured up by mention of ‘Persia’; and where information about Persia came from. It also considers how ideas about Persia changed with the development of global travel and trade, as English people came into people with Persians for the first time. In addressing these issues, this book provides an examination not only of the representation of Persia in dramatic material, but of the broader relationship between travel, politics and the theatre in early modern England.
Too often philosemitism, the idealization of Jews and Judaism, has been simplistically misunderstood as merely antisemitism in sheep's clothing. This book takes a different approach, surveying the phenomenon from antiquity to the present day, and highlighting its rich complexity and broad impact on Western culture. Philosemitism in History includes fourteen essays by specialist historians, anthropologists, literary scholars and scholars of religion, ranging from medieval philosemitism, to such modern and contemporary topics as the African American depiction of Jews as ethnic role models, the Zionism of Christian evangelicals, pro-Jewish educational television in West Germany, and the current fashion for Jewish kitsch memorabilia in contemporary East-Central Europe. An extensive introductory chapter offers a thorough and original overview of the topic. The book underscores both the endurance and the malleability of philosemitism, drawing attention to this important, yet widely neglected, facet of Jewish - non-Jewish relations.
Arden Early Modern Drama Guides offer students and academics practical and accessible introductions to the critical and performance contexts of key Elizabethan and Jacobean plays. Essays from leading international scholars give invaluable insight into the text by presenting a range of critical perspectives, making the books ideal companions for study and research. Key features include: - Essays on the play's critical and performance history - A keynote essay on current research and thinking about the play - A selection of new essays by leading scholars A survey of resources to direct students' further reading about the play in print and online Shakespeare's The Merchant of Venice has often been labelled a 'problem play', and throughout the ages it has been an object of both fascination and repulsion. Without neglecting the socio-political and religious issues that are at the heart of the play, this collection of critical essays invites readers to rediscover the variety of approaches that this multifaceted work calls for, exploring its gender aspects, its rich mythological background, its legal matters and the ways in which it has been adapted to the screen. Essays consider the play in relation to its sources, genre and religion, historical and socio-political context and its critical reception and performance history.
This book offers a look at the lives of Elizabethan era women in the context of the great female characters in the works of William Shakespeare. Like the other entries in this fascinating series, Women in the Age of Shakespeare shows the influence of the world William Shakespeare lived in on the worlds he created for the stage, this time by focusing on women in the Elizabethan and Jacobean eras in general and in Shakespeare's works in particular. Women in the Age of Shakespeare explores the ancient and medieval ideas that Shakespeare drew upon in creating his great comedic and tragic heroines. It then looks at how these ideas intersected with the lived experiences of women of Shakespeare's time, followed by a close look at the major female characters in Shakespeare's plays and poems. Later chapters consider how these characters have been enacted on stage and in film, interpreted by critics and scholars, and re-imagined by writers in our own time.
Convents and Novices in Early Modern English Dramatic Works attends to the religious, social, and material changes in England during the century following the Reformation, specifically examining how the English came to terms with the meanings of convents and novices even after they disappeared from the physical and social landscape. In five chapters, it traces convents and novices across a range of dramatic texts that refuse easy generic classification: problem plays such as Shakespeare's Measure for Measure; Marlowe's comic tragedy The Jew of Malta; Margaret Cavendish's closet dramas The Convent of Pleasure and The Religious; Aphra Behn's Restoration comedy The Rover; and seventeenth-century dialogues that include both a Catholic treatise promoting women's entrance into European convents and a proto-pornographic exposé of such convents. Convents, novices, and problem plays emerge as parallel sites of ambiguity that reflect the social, political, and religious uncertainties England faced after the Reformation.
In the Plea Rolls of the Exchequer of the Jews, Trinity Term 1277, Adrienne Williams Boyarin finds the case of one Sampson son of Samuel, a Jew of Northampton, arrested for impersonating a Franciscan friar and preaching false Christianity. He was sentenced to walk for three days through the centers of London, Canterbury, Oxford, Lincoln, and Northampton carrying the entrails and flayed skin of a calf and exposing his naked, circumcised body to onlookers. Sampson's crime and sentence, Williams Boyarin argues, suggest that he made a convincing friar—when clothed. Indeed, many English texts of this era struggle with the similarities of Jews and Christians, but especially of Jewish and Christian women. Unlike men, Jewish women did not typically wear specific identifying clothing, nor were they represented as physiognomically distinct. Williams Boyarin observes that both before and after the periods in which art historians note a consistent visual repertoire of villainy and difference around Jewish men, English authors highlight and exploit Jewish women's indistinguishability from Christians. Exploring what she calls a "polemics of sameness," she elucidates an essential part of the rhetoric employed by medieval anti-Jewish materials, which could assimilate the Jew into the Christian and, as a consequence, render the Jewess a dangerous but unseeable enemy or a sign of the always-convertible self. The Christian Jew and the Unmarked Jewess considers realities and fantasies of indistinguishability. It focuses on how medieval Christians could identify with Jews and even think of themselves as Jewish—positively or negatively, historically or figurally. Williams Boyarin identifies and explores polemics of sameness through a broad range of theological, historical, and literary works from medieval England before turning more specifically to stereotypes of Jewish women and the ways in which rhetorical strategies that blur the line between "saming" and "othering" reveal gendered habits of representation.
An examination of how the Jews—real and imagined—so challenged the Christian majority in medieval Europe that it became a society that was religiously and culturally antisemitic in new ways In medieval Europe, Jews were not passive victims of the Christian community, as is often assumed, but rather were startlingly assertive, forming a Jewish civilization within Latin Christian society. Both Jews and Christians considered themselves to be God’s chosen people. These dueling claims fueled the rise of both cultures as they became rivals for supremacy. In How the West Became Antisemitic, Ivan Marcus shows how Christian and Jewish competition in medieval Europe laid the foundation for modern antisemitism. Marcus explains that Jews accepted Christians as misguided practitioners of their ancestral customs, but regarded Christianity as idolatry. Christians, on the other hand, looked at Jews themselves—not Judaism—as despised. They directed their hatred at a real and imagined Jew: theoretically subordinate, but sometimes assertive, an implacable “enemy within.” In their view, Jews were permanently and physically Jewish—impossible to convert to Christianity. Thus Christians came to hate Jews first for religious reasons, and eventually for racial ones. Even when Jews no longer lived among them, medieval Christians could not forget their former neighbors. Modern antisemitism, based on the imagined Jew as powerful and world dominating, is a transformation of this medieval hatred. A sweeping and well-documented history of the rivalry between Jewish and Christian civilizations during the making of Europe, How the West Became Antisemitic is an ambitious new interpretation of the medieval world and its impact on modernity.
