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This innovative cultural history of financial risk-taking in Renaissance Italy argues that a new concept of the future as unknown and unknowable emerged in Italian society between the mid-fifteenth and mid-sixteenth centuries. Exploring the rich interchanges between mercantile and intellectual cultures underpinning this development in four major cities - Florence, Genoa, Venice, and Milan - Nicholas Scott Baker examines how merchants and gamblers, the futurologists of the pre-modern world, understood and experienced their own risk taking and that of others. Drawing on extensive archival research, this study demonstrates that while the Renaissance did not create the modern sense of time, it constructed the foundations on which it could develop. The new conceptions of the past and the future that developed in the Renaissance provided the pattern for the later construction a single narrative beginning in classical antiquity stretching to the now. This book thus makes an important contribution toward laying bare the historical contingency of a sense of time that continues to structure our world in profound ways.
The Wheel of Fortune ... As Performed at the Theatre Royal, Drury-Lane ... Printed ... from the Prompt Book. With Remarks by Mrs Inchbald by Richard Cumberland Pdf
Proud and solitary, Eel Marsh House surveys the windswept reaches of the salt marshes beyond Nine Lives Causeway. Arthur Kipps, a junior solicitor, is summoned to attend the funeral of Mrs Alice Drablow, the house's sole inhabitant, unaware of the tragic secrets which lie hidden behind the shuttered windows. It is not until he glimpses a wasted young woman, dressed all in black, at the funeral, that a creeping sense of unease begins to take hold, a feeling deepened by the reluctance of the locals to talk of the woman in black.
Globalizing Fortune on the Early Modern Stage by Jane Hwang Degenhardt Pdf
How were understandings of chance, luck, and fortune affected by early capitalist developments such as the global expansion of English trade and colonial exploration? And how could the recognition that fortune wielded a powerful force in the world be squared with Protestant beliefs about theall-controlling hand of divine providence? Was everything pre-determined, or was there room for chance and human agency? Globalizing Fortune addresses these questions by demonstrating how English economic expansion and global transformation produced a new philosophy of fortune oriented arounddiscerning and optimizing unexpected opportunities. The popular theater played an influential role in dramatizing the new prospects and dangers opened up by nascent global economics and fostering a set of ethical practices for engaging with fortunes unpredictable turns. While largely derided as asinful, earthly distraction in the Boethian tradition of the Middle Ages, fortune made a comeback on the English Renaissance stage as a force associated with valiant risks, ennobling adventures, and purposeful action. The early modern stage also reveals how a new philosophy of fortune led toeconomic exploitation and racialized exclusions.Offering in-depth discussions of plays by Shakespeare, Marlowe, Heywood, Dekker, and others, Globalizing Fortune demonstrates how the history of the English commercial theaterlike that of English seaborne expansionwas also a history of fortune. The public theater not only shaped popularunderstandings of fortunes role in a culture undergoing economic transformation, but also addressed this transformation from a unique position because of its own implication in London commerce, its reliance on paying customers, and its vulnerability to the risks and contingencies of liveperformance. Drawing attention to an archive of plays dramatizing maritime travel, trade, and adventure, this book shows how the popular stage shaped evolving understandings of fortune by cultivating new viewing practices and mechanisms of theatrical wonder, as well as modeling proper ways of actingin the face of unknown outcomes and contingency. In short, Globalizing Fortune demonstrates how the public theater offered the first modern understanding of fortune as a globalizing commercial and ethical phenomenon.
This innovative cultural history of financial risk-taking explores how a new concept of the future emerged in Renaissance Italy - and its consequences.
Proverbial Language in English Drama Exclusive of Shakespeare, 1495-1616 by R. W. Dent Pdf
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1984.
Columbus Indiana's Historic Crump Theatre by David Sechrest Pdf
Not since the construction of the Columbus courthouse had one man and his vision received as much publicity from local newspapers as John Crump and his theater, designed and built by architect Charles Sparrell in 1889. This is the story of the passion, struggles and triumphs that created the first true cultural arts center in this small town and the legacy that continues to inspire the community over a century later to protect this local landmark. It is a journey marked by first-class opera performances, flickering silent films, police intervention and arrests and, ultimately, decay and closure. A portion of the proceeds from sales of this book will go to the Heritage Fund in support of the Crump Theatre building--an architectural treasure in a city that boasts many.
Shakespeare and the Stage With a Complete List of Theatrical Terms Used by Shakespeare in His Plays and Poems, Arranged in Alphabetical Order, & Explanatory Notes by Maurice Jonas Pdf
The beginning of the English drama dates from a late period in the history of this country. Until the reign of Elizabeth, dramatic literature was really non-existent. During the Middle Ages, the religious drama held complete sway over the populace, producing such an abiding effect that no other kind of performance was tolerated. In England the first germs of a dramatic nature emanated from the church, chiefly in connection with the festival at Eastertide. At this time of the year the ritual was solemnized in a highly theatrical fashion. Processions marched round the sacred edifice, various scenes from the Gospels were introduced, accompanied by music and song. The festivals of Christmas and Corpus Christi were observed with great enthusiasm, sacred episodes taken from church history were acted with such fervour and ecstasy that the congregation remained spellbound during the service.The next development in the evolution of the drama is the representation of the liturgical play, written in Latin, gradually being superseded by the religious play written in the vernacular; the scenes depicted consisted chiefly of episodes in connection with the Birth of the Saviour, also of events narrating the Lives of the Saints, together with other legendary characters.All these scenes were called Miracle Plays, a name by which in this country all religious dramas were known, regardless of the origin of their source. In course of time these first offshoots of the ordinary service had grown to such dimensions that it was found impracticable that these spectacles should be presented inside the church, consequently, a larger space outside was deemed more convenient, but still remaining within the precincts. Even this innovation was not entirely successful, as the ground allotted for the performance was not extensive enough for the numerous throng that assembled on these occasions. Then a further step was taken by transferring the scene of action from the sacred precincts to the open spaces within the town. The development of the drama was greatly accelerated by this innovation. During the period that these plays formed part of the religious service, the clergy only were allowed the privilege of assuming the different characters, but when spectacular episodes were added to the ordinary ritual they became secularized by calling in the aid of the various guilds, assisted by professional entertainers. By these means the plays gradually lost their religious significance, finally being regarded as a popular form of amusement. By an act of Pope Gregory in 1210, the priests were forbidden to officiate in these interludes in any capacity, even if held inside the church. After the act had been confirmed by the Council of Trent in 1227, the clergy were strictly prohibited from joining the open-air performance.
