Restoration drama

2020 ◽  
pp. 137-150
Author(s):  
Harry Blamires
Keyword(s):  

This paper aims to explore LIBERTINISM as a discourse-generative concept of the English Restoration and its manifestations in the 17th century drama. In the focus of attention are: the dramatic discourse of the seventeenth century and social and historical conditions that predetermined the origin and development of libertinism in the Restoration drama. In this article, I argue that during the Restoration LIBERTINISM thrived along with such concepts as EMPIRE, HONOUR, LOVE, MODE, SCIENCE, TRADE, and WIT. It is stated that after years of bans and prohibitions libertinism began to develop as a reaction against an overly religious dominant worldview that was imposed on the English people during the Interregnum. It is confirmed that libertinism was widely disseminated in the play-houses which were reopened by Charles II after almost a twenty-year break. In this article, I argue that libertinism takes its ideas from the teachings of René Descartes and Thomas Hobbes; it viewed as extreme hedonism and rejection of all moral and religious dogmas. Charles II himself set an example which was emulated by his courtiers and therefore libertine modes of behaviour were demonstrated to the general public as role models by the aristocracy which regained power with the Restoration. I also claim that as during the English Restoration many play wrights either were libertines or wrote about libertine behaviour and adventures in their plays, the dramatic discourse of the seventeenth century gave rise to a new type of English identity–the English Restoration libertine-aristocrat. Accordingly, the dramatic discourse and dramatic performances of the seventeenth century were the means of establishment, reiteration, and dissemination of the libertine ethos.


1964 ◽  
Vol 5 (1) ◽  
pp. 64-70
Author(s):  
Kenneth M. Cameron

Although Thomas Duffett is hardly one of the shining lights of the Restoration drama, his prologues and epilogues contain much theatrical information that gives him a continuing, although non-literary, value. His New Poems, Songs, Prologues and Epilogues (London, 1676), besides providing the only known record of the so-called Duchess of Portsmouth's company, gives considerable evidence of private and vacation performances in the early 1670's.


1961 ◽  
Vol 12 (3) ◽  
pp. 353
Author(s):  
A. L. D. Kennedy-Skipton
Keyword(s):  

2021 ◽  
Vol 33 (3-4) ◽  
pp. 121-140
Author(s):  
Hussein A. Alhawamdeh

This article analyses the filtering of Shakespeare’s The Tempest (1611) in the Restoration drama repertoire, showing the Restoration revision of the Shakespearean stereotypical delineation of the ‘half-moor’ Caliban in the light of Restoration England’s complex relations of admiration and trepidation with regard to the Muslim Moors and Turks. Dryden-Davenant’s The Tempest or The Enchanted Island (1667) complicates the figures of Caliban and Sycorax as Muslim Moorish friends or foes and possible subjects of Charles II’s English Tangier on the Barbary coast. Dryden-Davenant’s The Enchanted Island makes historical parallels and allusions to Charles II’s marriage to the Portuguese Catherine of Braganza and the English possession of Tangier as a part of the marriage dowry.


2020 ◽  
pp. 1-18
Author(s):  
Laura J. Rosenthal

This chapter introduces Restoration theatre and Restoration cosmopolitanism, a form of cosmopolitics born out of the newly energized merger of vigorous global ambitions with an intensified striving for sophistication — the convergence, we might say, of the risky and the risqué — and on display on stage. It emerged in the context of two major factors: first, that the monarch and much of the court had spent many years in exile during the civil wars, and second, that during those years they witnessed ways in which the continental monarchs and their courts had enriched themselves through trade, aggression, and plunder in Asia, Africa, and the Americas. The chapter explores Restoration cosmopolitanism as engaged, critiqued, and embodied by the theater, and as a force, like the Enlightenment itself, with profoundly mixed implications. It explains how the book alters standard narratives about Restoration drama by showing how attention to this highly contested cosmopolitanism, which grew out of the period's most intriguing accomplishments and disturbing atrocities, reveals an otherwise elusive consistency among comedy, tragedy, heroic plays, and tragicomedy; disrupts a generally accepted narrative about early capitalism; and offers a fresh perspective on theatrical performances.


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