Titlebook: Early Modern Drama and the Bible; Contexts and Reading Adrian Streete (Senior Lecturer in Renaissance Lit Book 2012 Palgrave Macmillan, a d

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‘They repented at the preachyng of Ionas: and beholde, a greater then Ionas is here’: ,, Hosea and t German and French vernacular Bibles (Corbett, 1979, 39–40). From the Elizabethan period the Tetragrammaton became the accepted mode of visualising God, not merely on Bibles, but on the title pages of scores of sermons, histories and devotional works.. Protestantism’s interest in the original langua

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Marital Infidelity and Christian Self-Sacrifice in Thomas Heywood’s n ‘sent from their great captaine Sathan […] to deceive the world, to lead people with enticing shewes to the divell, to seduce them to sinne’ (Rankins, 1587, 2.). Countering such criticism, Heywood claims divine endorsement of the playhouse, not on the basis of any biblical allusions to theatre, bu

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Reading the White Devil in Thomas Adams and John Websteroke free of the limited arena of biblical exegesis and by the time Adams was preaching his sermon in 1613 the white devil had become a highly popular, even commonplace, image for hypocrisy. The appearance in one year of two . in such strikingly different contexts does, however, make the mobility of

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Afterwordplayed many times in Coventry, and an epic 1628 puppet play in Oxford featured Adam and Eve in Eden, the Expulsion from Paradise, Cain and Abel, Abraham and Isaac, Nebuchadnezzar and the Fiery Furnace, the Nativity and the Adoration of the Three Kings, the Flight into Egypt and the Slaughter of the

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‘Fatal Visions’: The Image as Actor in Early Modern Tragedy

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Adrian Streete (Senior Lecturer in Renaissance Lit

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Struktur eines Mikroprozessorsystems,ch an act might be. Reading the Bible as an . of drama – as an artefact of the material and spiritual cultures of early modern England – is our starting point. It is through the Book’s physical presence on the early modern stage that the performance of Biblereading – a performance rooted in question

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Time for a New Constitutional Changeom were they trained to interpret biblical language and its narratives and teachings, if at all? Was their experience of the Bible communal or private, educational or meditative, liturgical or domestic, or all of these? This essay could not possibly attempt to answer these questions, but they form t