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The New Cambridge Shakespeare appeals to students worldwide for its up-to-date scholarship and emphasis on performance. The series features line-by-line commentaries and textual notes on the plays and poems. Introductions are regularly refreshed with accounts of new critical, stage and screen interpretations. This second edition of A Midsummer Night's Dream retains R. A. Foakes' text and has been extensively updated by him. In the Introduction to what is widely acknowledged as Shakespeare's most popular comedy, Foakes describes the two main traditions in the play's stage history, one emphasising charm and innocence, the other stressing darker suggestions of violence and sexuality. He shows that both are necessary to a full understanding of the play. For this edition the editor has added a new account of important theatrical productions and scholarly criticism on the play that have appeared in recent years. The reading list has also been revised and updated.
This book focuses on the two plays of Shakespeare that have generally contended for the title of 'greatest' among his works. Hamlet remained a focal point of reference until about 1960, when it was displaced by King Lear, a play which at the same time ceased to be perceived as a play of redemption and became a play of despair. Foakes attempts to explain these shifts by analysing the reception of the plays since about 1800, an analysis which necessarily engages with the politics of the plays and the politics of criticism. Recent critical theorising has destabilised the texts and undermined the notion of 'greatness' or any consideration of the plays as works of art. Foakes takes issue with such theories and reconsiders textual revisions, in order to argue for the integrity of the plays as reading texts, and to recover a flexible sense of their artistry in relation to meaning. The book will be of interest to scholars and students of Shakespeare and to theatre-goers.
The ghost of Hamlet’s father has received some notable attention recently, especially in two commentaries on the play. One is Stephen Greenblatt’s Hamlet in Purgatory (2001), which is concerned with the resonances of the ghost’s apparent claim to have come from purgatory, and the way contradictory interpretations of what happens in a play in which a ‘young man from Wittenberg, with a distinctly Protestant temperament, is haunted by a distinctly Catholic ghost’. The other is in the chapter devoted to ‘ghosts and garments’ in Renaissance Clothing and the Materials of Memory by Ann Rosalind Jones and Peter Stallybrass (2000). Here the emphasis is on what the authors see as the ‘gross materiality’ of renaissance stage ghosts, a materiality inescapable in the ways in which they were clothed. The ghost in Hamlet, they argue, has become an embarrassment since the eighteenth century, and ‘Ridicule, rather than fear, has been the usual lot of Hamlet’s ghost.’ It is worth pursuing further the question not considered by Greenblatt and touched on but not adequately considered by Jones and Stallybrass: why is this ghost, uniquely among the more than sixty stage ghosts in the drama of the period, clad in armour?
In the opening scene of the play the sceptical Horatio has to acknowledge seeing a ghost that appears in