`Her present life appeared like the dream of a distempered imagination, or like one of those frightful fictions, in which the wild genius of the poets sometimes delighted. Rreflections brought only regret, and anticipation terror.' Such is the state of mind in which Emily St. Aubuert - the orphaned heroine of Ann Radcliffe's 1794 gothic Classic, The Mysteries of Udolpho - finds herself after Count Montoni, her evil guardian, imprisions her in his gloomy medieval fortress in the Appenines. Terror is the order of the day inside the walls of Udolpho, as Emily struggles against Montoni's rapacious schemes and the threat of her own psychological disintegration. A best-seller in its day and a potent influence on Walpole, Poe, and other writers of eighteenth and nineteenth-century Gothic horror, The Mysteries of Udolpho remains one of the most important works in the history of European fiction. As the same time, with its dream-like plot and hallucinatory rendering of its characters' psychological states, it often seems strangely modern: `permanently avant-garde' in Terry Castle's words, and a profound and fascinating challenge to contemporary readers. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

The basic history of the Shakespearean editorial tradition is familiar and well-established. For nearly three centuries, men - most of them white and financially privileged - ensconced themselves in private and hard-to-access libraries, hammering out 'their' versions of Shakespeare's text. They produced enormous, learned tomes: monuments to their author's greatness and their own reputations. What if this is not the whole story? A bold, revisionist and alternative version of Shakespearean editorial history, this book recovers the lives and labours of almost seventy women editors. It challenges the received wisdom that, when it came to Shakespeare, the editorial profession was entirely male-dominated until the late twentieth century. In doing so, it demonstrates that taking these women's work seriously can transform our understanding of the history of editing, of the nature of editing as an enterprise, and of how we read Shakespeare in history.

A Handbook of Editing Early Modern Texts provides a series of answers written by more than forty editors of diverse texts addressing the 'how-to's' of completing an excellent scholarly edition. The Handbook is primarily a practical guide rather than a theoretical forum; it airs common problems and offers a number of solutions to help a range of interested readers, from the lone editor of an unedited document, through to the established academic planning a team-enterprise, multi-volume re-editing of a canonical author. Explicitly, this Handbook does not aim to produce a linear treatise telling its readers how they 'should' edit. Instead, it provides them with a thematically ordered collection of insights drawn from the practical experiences of a symposium of editors. Many implicit areas of consensus on good practice in editing are recorded here, but there are also areas of legitimate disagreement to be charted. The Handbook draws together a diverse range of first person narratives detailing the approaches taken by different editors, with their accompanying rationales, and evaluations of the benefits and problems of their chosen methods. The collection's aim is to help readers to read modern editions more sensitively, and to make better-informed decisions in their own editorial projects.

Long before the economist Amartya Sen proposed that more than 100 million women were missing-lost to disease or neglect, kidnapping or forced marriage, denied the economic and political security of wages or membership in a larger social order-Shakespeare was interested in such women's plight, how they were lost, and where they might have gone. Characters like Shakespeare's Cordelia and Perdita, Rosalind and Celia constitute a collection of figures related to the mythical Persephone who famously returns to her mother and the earth each spring, only to withdraw from the world each winter when she is recalled to the underworld. That women's place is far from home has received little attention from literary scholars, however, and the story of their fraught relation to domestic space or success outside its bounds is one that hasn't been told. Women and Mobility investigates the ways Shakespeare's plays link female characters' agency with their mobility and thus represent women's ties to the household as less important than their connections to the larger world outside. Female migration is crucial to ideas about what early modern communities must retain and expel in order to carve a shared history, identity and moral framework, and in portraying women as "sometime daughters" who frequently renounce fathers and homelands, or queens elsewhere whose links to faraway places are vital to the rebuilding of homes and kingdoms, Shakespeare also depicts global space as shared space and the moral world as an international one.

Analyzing Shakespeare's views on theatre and magic and John Dee's concerns with philosophy and magic in the light of the Italian version of philosophia perennis (mainly Marsilio Ficino, Pico della Mirandola and Giordano Bruno), this book offers a new perspective on the Italian-English cultural dialogue at the Renaissance and its contribution to intellectual history. In an interdisciplinary and intercultural approach, it investigates the structural commonalities of theatre and magic as contiguous to the foundational concepts of perennial philosophy, and explores the idea that the Italian thinkers informed not only natural philosophy and experimentation in England, but also Shakespeare's theatre. The first full length project to consider Shakespeare and John Dee in juxtaposition, this study brings textual and contextual evidence that Gonzalo, an honest old Counsellor in The Tempest, is a plausible theatrical representation of John Dee. At the same time, it places John Dee in the tradition of the philosophia perennis-accounting for what appears to the modern scholar the conflicting nature of his faith and his scientific mind, his powerful fantasy and his need for order and rigor-and clarifies Edward Kelly's role and creative participation in the scrying sessions, regarding him as co-author of the dramatic episodes reported in Dee's spiritual diaries. Finally, it connects the Enochian/Angelic language to the myth of the Adamic language at the core of Italian philosophy and brings evidence that the Enochian is an artificial language originated by applying creatively the analytical instruments of text hermeneutics used in the Cabala.

Taking as its chronological starting-point the female body of late medieval devotional literature, the volume moves on to a consideration of the representation of gendered bodies in later literature. It then proceeds to examine sixteenth-century occupational orderings of the (male) body in education, the civil service and the army, and involves explorations into a variety of rituals for the purification, ordering and disciplining of the flesh. It includes enquiries into the miraculous royal body, demon bodies, the 'virtual' body of satire, and ends the late seventeenth century with dramatic representations of the diseased body, and the grotesque bodies of travellers' tales as signifiers of racial difference. It pushes forward post-modern notions of the body as a site for competing discourses. It provides new dimensions to fantasies, rituals and regulations in narratives ('fictions') of the body as identifications of forms of knowledge unique to the early modern period. Each of the essays sheds new light on how these late medieval and early modern narratives function to produce specialized and discrete languages of the body that cannot be understood simply in terms, say, of religion, philosophy or physiology, but produce their own discrete forms of knowledge. Thus the essays materially contribute to an understanding of the relationship between the body and spatial knowledge by giving new bearings on epistemologies built upon pre-modern perceptions about bodily spaces and boundaries. They address these issues by analysing forms of knowledge constructed through regulations of the body, fantasies about extensions to the body and creations of bodily, psychic, intellectual and spiritual space. The essays pose important questions about how these epistemologies offer different investments of knowledge into structures of power. What constitutes these knowledges? What are the politics of corporeal spaces? In what forms of knowledge about spatial and bodily perceptions and p

Mary Tighe's unpublished novel Selena is one of the great unknown treasures of British Romanticism. Completed in 1803, this brilliant, compulsively readable, beautifully written, and psychologically astute courtship novel is finally available in a scholarly edition that reveals Mary Tighe to have been as talented a fiction writer as she was a poet. The history of this amazing work's long journey from manuscript to print is only one of the stories Harriet Kramer Linkin recounts in this scrupulously annotated edition based on the only known copy of the manuscript, currently part of the National Library of Ireland's holdings. Linkin's introduction situates the novel in its historical context, draws attention to significant aspects of the plots and characters, and makes a strong case for Selena's importance for understanding the history of the novel, fiction by women, Anglo-Irish fiction, silver-fork novels, and the Romantic period. Explanatory notes explain obscure references and contexts, identify allusions to other writers, and provide translations of any non-English or archaic words. Selena itself is a revelation in its frank treatment of the darker aspects of Tighe's world, including parents who mistreat, cheat, or fail their children and spouses who commit adultery or betray one another emotionally. At the same time, it is magnificent in its stunning and moving portrayals of romantic love, of the possibility and importance of female friendship, of the difficult necessity of choosing sense over sensibility, and of the need for women and men to choose self-enhancing vocations. This extraordinary novel is destined to open up new ways of thinking by scholars of the Romantic era and the history of the novel.

The work of Shakespeare and his contemporaries has often been the testing-ground for innovations in literary studies, but this has not been true of ecocriticism. This is partly because, until recently, most ecologically minded writers have located the origins of ecological crisis in the Enlightenment, with the legacies of the Cartesian cogito singled out as a particular cause of our current woes. Traditionally, Renaissance writers were tacitly (or, occasionally, overtly) presumed to be oblivious of environmental degradation and unaware that the episteme-the conceptual edifice of their historical moment-was beginning to crack. This perception is beginning to change, and Dr. Guber's work is poised to illuminate the burgeoning number of ecocritical studies devoted to this period, in particular, by showing how the classical concept of the cosmopolis, which posited the harmonious integration of the Order of Nature (cosmos) with the Order of Society (polis), was at once revived and also systematically dismantled in the Renaissance. Renaissance Ecopolitics from Shakespeare to Bacon: Rethinking Cosmopolis demonstrates that the Renaissance is the hinge, the crucial turning point in the human-nature relationship and examines the persisting ecological consequences of the nature-state's demise.

In 1994, Debora K. Shuger published her field-changing study, The Renaissance Bible: Scholarship, Sacrifice and Subjectivity. Shuger's book offers a wide-reaching and intellectually ambitious exploration of the centrality of the inter-connected discourses of literature and theology in the period. Throughout, Shuger troubles prevailing assumptions about religion and its purview by expanding the archive of "religious writing" far beyond the devotional poetry and prose that had so long been the province of literary history. Shuger deftly traces the connections between biblical scholarship and the histories of politics, nations and peoples, languages, and law, as well as to the most important literary forms of the late Middle Ages and the Renaissance: tragedy (ancient and modern), "mythology," and the genres of affective devotion that depict Christ's inestimable suffering. The Renaissance Bible discovers how early modern readers rendered the worlds of Scripture intelligible, even palpable, and how they located themselves and their endeavors in a history they shared with classical and biblical antecedents alike. The essays collected here lay bare the extraordinary powers and resources of The Renaissance Bible, with contributions by leading scholars of early modernity: Anthony Grafton, Brian Cummings, Russ Leo, Beth Quitslund, and Achsah Guibbory. The chapters in this book were originally published in Reformation.

Writing Wales explores representations of Wales in English and Welsh literatures written across a broad sweep of history, from the union of Wales with England in 1536 to the beginnings of its industrialization at the turn of the nineteenth century. The collection offers a timely contribution to the current devolutionary energies that are transforming the study of British literatures today, and it builds on recent work on Wales in Renaissance, eighteenth-century, and Romantic literary studies. What is unique about Writing Wales is that it cuts across these period divisions to enable readers for the first time to chart the development of literary treatments of Wales across three of the most tumultuous centuries in the history of British state-formation. Writing Wales explores how these period divisions have helped shape scholarly treatments of Wales, and it asks if we should continue to reinforce such period divisions, or else reconfigure our approach to Wales' literary past. The essays collected here reflect the full 300-year time span of the volume and explore writers canonical and non-canonical alike: George Peele, Michael Drayton, Henry Vaughan, Katherine Philips, and John Dyer here feature alongside other lesser-known authors. The collection showcases the wide variety of literary representations of Wales, and it explores relationships between the perception of Wales in literature and the realities of its role on the British political stage.

Scholars increasingly recognise that understanding the history of religion means understanding worship and devotion as well as doctrines and polemics. Early modern Christianity consisted of its lived experience. This collection and its companion volume (Worship and the Parish Church in Early Modern Britain, ed. Natalie Mears and Alec Ryrie) bring together an interdisciplinary range of scholars to discuss what that lived experience comprised, and what it meant. Private and domestic devotion - how early modern men and women practised their religion when they were not in church - is a vital and largely hidden subject. Here, historical, literary and theological scholars examine piety of conformist, non-conformist and Catholic early modern Christians, in a range of private and domestic settings, in both England and Scotland. The subjects under analysis include Bible-reading, the composition of prayers, the use of the psalms, the use of physical props for prayers, the pious interpretation of dreams, and the troubling question of what counted as religious solitude. The collection as a whole broadens and deepens our understanding of the patterns of early modern devotion, and of their meanings for early modern culture as a whole.

The Jew of Malta, written around 1590, can present a challenge for modern audiences. Hugely popular in its day, the play swings wildly and rapidly in genre, from pointed satire, to bloody revenge tragedy, to melodramatic intrigue, to dark farce and grotesque comedy. Although set in the Mediterranean island of Malta, the play evokes contemporary Elizabethan social tensions, especially the highly charged issue of London's much-resented community of resident merchant foreigners. Barabas, the enormously wealthy Jew of the play's title, appears initially victimized by Malta's Christian Governor, who quotes scripture to support the demand that Jews cede their wealth to pay Malta's tribute to the Turks. When he protests, Barabas is deprived of his wealth, his means of livelihood, and his house, which is converted to a nunnery. In response to this hypocritical extortion, Barabas launches a horrific (and sometimes hilarious) course of violence that goes well beyond revenge, using murderous tactics that include everything from deadly soup to poisoned flowers. The play's sometimes complex treatment of anti-Semitism and its relationship to Shakespeare's Merchant of Venice remain matters of continuing scholarly reflection. This new edition is expertly edited with an accompanying introduction that addresses issues of performance, cultural and historical context, interpretation and the key themes explored by the play. Arden Early Modern Drama editions offer the best in contemporary scholarship, providing a wealth of helpful and incisive commentary and guiding the reader to a deeper understanding and appreciation of the play. This edition provides: A clear and authoritative text Detailed on-page commentary notes A comprehensive, illustrated introduction to the play's historical, cultural and performance contexts A bibliography of references and further reading

This volume contains the correspondence of La Beaumelle, writer, thinker and Huguenot man or letters. It reflects the contemporary social and intellectual scene, and covers politics, religion, literature, and the book trade.

Based on travel writings, religious history and popular literature, Jews in the Early Modern English Imagination explores the encounter between English travellers and the Jews. While literary and religious traditions created an image of Jews as untrustworthy, even sinister, travellers came to know them in their many and diverse communities with rich traditions and intriguing life-styles. The Jew of the imagination encountered the Jew of town and village, in southern Europe, North Africa and the Levant. Coming from an England riven by religious disputes and often by political unrest, travellers brought their own questions about identity, national character, religious belief and the quality of human relations to their encounter with 'the scattered nation'.

The Plague Epic in Early Modern England: Heroic Measures, 1603-1721 presents together, for the first time, modernized versions of ten of the most poignant of plague poems in the English language - each composed in heroic verse and responding to the urgent need to justify the ways of God in times of social, religious, and political upheaval. Showcasing unusual combinations of passion and restraint, heart-rending lamentation and nation-building fervor, these poems function as literary memorials to the plague-time fallen. In an extended introduction, Rebecca Totaro makes the case that these poems belong to a distinct literary genre that she calls the 'plague epic.' Because the poems are formally and thematically related to Milton's great epics Paradise Lost and Paradise Regained, this volume represents a rare discovery of previously unidentified sources of great value for Milton studies and scholarly research into the epic, didactic verse, cultural studies of the seventeenth century, illness as metaphor, and interdisciplinary approaches to illness, natural disaster, trauma, and memory.

This book examines how non-fictional travel accounts were rewritten, reshaped, and reoriented in translation between 1750 and 1850, a period that saw a sudden surge in the genre's popularity. It explores how these translations played a vital role in the transmission and circulation of knowledge about foreign peoples, lands, and customs in the Enlightenment and Romantic periods. The collection makes an important contribution to travel writing studies by looking beyond metaphors of mobility and cultural transfer to focus specifically on what happens to travelogues in translation. Chapters range from discussing essential differences between the original and translated text to relations between authors and translators, from intra-European narratives of Grand Tour travel to scientific voyages round the world, and from established male travellers and translators to their historically less visible female counterparts. Drawing on European travel writing in English, French, German, Spanish, and Portuguese, the book charts how travelogues were selected for translation; how they were reworked to acquire new aesthetic, political, or gendered identities; and how they sometimes acquired a radically different character and content to meet the needs and expectations of an emergent international readership. The contributors address aesthetic, political, and gendered aspects of travel writing in translation, drawing productively on other disciplines and research areas that encompass aesthetics, the history of science, literary geography, and the history of the book.

The Cambridge Companion to Eighteenth-Century Thought gives a comprehensive overview of intellectual life in the eighteenth-century Anglophone world at a time when the boundaries of knowledge were growing rapidly in response to a world undergoing radical change. Organised in two parts, the volume begins with four wide-ranging chapters on key areas of thought: philosophy, science, political and legal theory, and religion. The second part comprises shorter chapters that focus on subjects of emerging inquiry, such as aesthetics, economics, and sensibility and emotion, as well as intellectual disciplines undergoing methodological evolution, such as history. A chronology is provided to help situate historical events, important thinkers, key publications, and intellectual milestones in relation to one another, and guides for further reading point the reader to avenues for deeper exploration of the Companion's various topics.

Addressing the diverse ways in which eighteenth-century contemporaries of different nations and cultures created visual, verbal, and material representations in various media. Focused on conventions of technology, labor, and tolerance on the one hand, and on artistic intentionality on the other hand, these essays also address the implications of this past in our own research today. The first section, "Representing Humans and Technology," opens with the late Srinivas Aravamudan's presidential address, "From Enlightenment to Anthropocene." This is followed by a panel of essays on labor and industry, which includes Valentina Tikoff on the overlap between welfare and the technical training of Spanish orphans for warfare; Susan Egenolf on mythological representations of industry; Susan Libby on the Encyclopedie's mechanical representations of sugar production on the plantations; and Jon Klancher on technological manuals. The second section, "Inside the Artist's Studio," opens with Shearer West's ASECS/BSECS lecture on "selfiehood" and eighteenth-century celebrity. This is followed by papers on self-promoting self-representations-by painters in Wendy Wassyng Roworth's essay on Angelica Kauffman's studio in Rome and Francesca Bove's essay on George Morland's studio; and by a self-promoting French society lady in Heather McPherson's essay on Madame Recamier's portraits. This section concludes with Leith Davis's essay on representations in the contemporary press of Ireland and the Glorious Revolution. The final section addresses emerging issues in two forums. The first reconsiders issues of intentionality: participants include Stephanie Insley Hershinow, Sarah Ellenzweig, Edmund J. Goehring, Thomas Salem Manganaro, and Kathleen Lubey. The second section reconsiders issues of tolerance-and the association of Enlightenment tolerance with Voltaire during the recent Charlie Hebdo rallies in Paris. Participants include Jeffrey M. Leichman, Reginald McGinnis, Jack Iverson, Faycal Falaky, Ourida Mostefai, and Elena Russo.

A plain, blank stationer's notebook from the 1780s in the Bodleian Library contains some of the most famous juvenilia in all of English literature. Copied out in Jane Austen's youthful hand, Volume the First, which takes its name from the inscription on the cover, preserves the stories, playlets, verses, and moral fragments she wrote during her teenage years. For the first time, the entire manuscript of Volume the First is available in a printed facsimile. In it, we see the young author's delight in language, in expressing ideas and sentiments sharply and economically. We also see Jane Austen learning the craft of genre by closely observing and parodying the popular stories of her day. Kathryn Sutherland's introduction places Jane's Austen's earliest works in context and explains how she mimicked even the style and manner in which these stories were presented and arranged on the page. Clearly the work of a teenager, Volume the First reveals the development of the unmistakable voice and style that would mark out Jane Austen as one of the most popular authors of all time. None of her six famous novels survives in manuscript form. This is a unique opportunity to own a likeness of Jane Austen's hand in the form of a complete manuscript facsimile.

In the first book-length study of the well-respected and popular British writer Elizabeth Hamilton, Claire Grogan addresses a significant gap in scholarship that enlarges and complicates critical understanding of the Romantic woman writer. From 1797 to 1818, Hamilton published in a wide range of genres, including novels, satires, historical and educational treatises, and historical biography. Because she wrote from a politically centrist position during a revolutionary age, Grogan suggests, Hamilton has been neglected in favor of authors who fit within the Jacobin/anti-Jacobin framework used to situate women writers of the period. Grogan draws attention to the inadequacies of the Jacobin/anti-Jacobin binary for understanding writers like Hamilton, arguing that Hamilton and other women writers engaged with and debated the issues of the day in more veiled ways. For example, while Hamilton did not argue for sexual emancipation A la Mary Wollstonecraft and Mary Hays, she asserted her rights in other ways. Hamilton's most radical advance, Grogan shows, was in her deployment of genre, whether she was mixing genres, creating new generic medleys, or assuming competence in a hitherto male-dominated genre. With Hamilton serving as her case study, Grogan persuasively argues for new strategies to uncover the means by which women writers participated in the revolutionary debate.

Arguing for the importance of wit beyond its use as a literary device, Roger D. Lund outlines the process by which writers in Restoration and eighteenth-century England struggled to define an appropriate role for wit in the public sphere. He traces its unpredictable effects in works of philosophy, religious pamphlets, and legal writing and examines what happens when literary wit is deliberately used to undermine the judgment of individuals and to destabilize established institutions of church and state. Beginning with a discussion of wit's association with deception, Lund suggests that suspicion of wit and the imagination emerges in attacks on the Restoration stage, in the persecution of The Craftsman, and in criticism directed at Thomas Hobbes's Leviathan and works by writers like the Earl of Shaftesbury, Thomas Woolston, and Thomas Paine. Anxieties about wit, Lund shows, were in part responsible for attempts to suppress new communal venues such as coffee houses and clubs and for the Church's condemnation of the seditious pamphlets made possible by the lapse of the Licensing Act in 1695. Finally, the establishment's conviction that wit, ridicule, satire, and innuendo are subversive rhetorical forms is glaringly at play in attempts to use libel trials to translate the fear of wit as a metaphorical transgression of public decorum into an actual violation of the civil code.

This book visits the fact that, in the pre-modern world, saints and lords served structurally similar roles, acting as patrons to those beneath them on the spiritual or social ladder with the word "patron" used to designate both types of elite sponsor. Chapman argues that this elision of patron saints and patron lords remained a distinctive feature of the early modern English imagination and that it is central to some of the key works of literature in the period. Writers like Jonson, Shakespeare, Spenser, Drayton, Donne and, Milton all use medieval patron saints in order to represent and to challenge early modern ideas of patronage -- not just patronage in the narrow sense of the immediate economic relations obtaining between client and sponsor, but also patronage as a society-wide system of obligation and reward that itself crystallized a whole culture's assumptions about order and degree. The works studied in this book -- ranging from Shakespeare's 2 Henry VI, written early in the 1590s, to Milton's Masque Performed at Ludlow Castle, written in 1634 -- are patronage works, either aimed at a specific patron or showing a keen awareness of the larger patronage system. This volume challenges the idea that the early modern world had shrugged off its own medieval past, instead arguing that Protestant writers in the period were actively using the medieval Catholic ideal of the saint as a means to represent contemporary systems of hierarchy and dependence. Saints had been the ideal -- and idealized -- patrons of the medieval world and remained so for early modern English recusants. As a result, their legends and iconographies provided early modern Protestant authors with the perfect tool for thinking about the urgent and complex question of who owed allegiance to whom in a rapidly changing world.

This study examines women's prophetic writings in seventeenth-century Britain as the literary outcome of a discourse of social transformation that integrates religious conscience, political participation, and gender identity. The following pages approach prophecy as a culture, a language, and a catalyst for collective change as the individual prophet conceptualized it. While the corpus of prophetic writing continues to grow as the result of archival research, this monograph complements our particular knowledge of women's prophecy in the seventeenth century with a global assessment of what makes speech prophetic in the first place, and what are the differences and similarities between texts that fall into the prophetic mode. These disparities and commonalities stand out in the radical language of prophecy as well as in the way it creates an authorial centre. Examining how authorship is represented in several configurations of prophetic delivery, such as essays on prophecy, poetic prophecy, spiritual autobiography, and election narratives, the different chapters consider why prophecy peaked in the years of the civil wars and how it evolved towards the eighteenth century. The analyses extrapolate the peculiarities of each case study as being representative of a form of textually-based activism that enabled women to gain a deeper understanding of themselves as creators of independent meaning that empowered them as individuals, citizens, and believers.

This book investigates the complex interactions, through experiencing drama, of readers and audiences in the English Renaissance. Around 1500 an absolute majority of population was illiterate. Henry VIII's religious reformation changed this cultural structure of society. 'The Act for the Advancement of True Religion' of 1543, which prohibited the people belonging to the lower classes of society as well as women from reading the Bible, rather suggests that there already existed a number of these folks actively engaged in reading. The Act did not ban the works of Chaucer and Gower and stories of men's lives - good reading for them. The successive sovereigns' educational policies also contributed to rising literacy. This trend was speeded up by London's growing population which invited the rise of commercial playhouses since 1567. Every citizen saw on average about seven performances every year: that is, about three per cent of London's population saw a performance a day. From 1586 onwards merchants' appearance in best-seller literature began to increase while stage representation of reading/writing scenes also increased and stimulated audiences towards reading. This was spurred by standardisation of the printing format of playbooks in the early 1580s and play-minded readers went to playbooks, eventually to create a class of playbook readers. Late in the 1590s, at last, playbooks matched with prose writings in ratio to all publications. Parts I and II of this book discuss these topics in numerical terms as much as possible and Part III discusses some monumental characteristics of contemporary readers of Chapman, Ford, Marston and Shakespeare.