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The eighteenth and nineteenth centuries saw both the consolidation of American print culture and the establishment of an African American literary tradition, yet the two are too rarely considered in tandem. In this landmark volume, a stellar group of established and emerging scholars ranges over periods, locations, and media to explore African Americans' diverse contributions to early American print culture, both on the page and off. The book's chapters consider domestic novels and gallows narratives, Francophone poetry and engravings of Liberia, transatlantic lyrics and San Francisco newspapers. Together, they consider how close attention to the archive can expand the study of African American literature well beyond matters of authorship to include issues of editing, illustration, circulation, and reading—and how this expansion can enrich and transform the study of print culture more generally.

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Before most Americans ever saw an actual daguerreotype, they encountered this visual form through written descriptions, published and rapidly reprinted in newspapers throughout the land. In The Camera and the Press , Marcy J. Dinius examines how the first written and published responses to the daguerreotype set the terms for how we now understand the representational accuracy and objectivity associated with the photograph, as well as the democratization of portraiture that photography enabled. Dinius's archival research ranges from essays in popular nineteenth-century periodicals to daguerreotypes of Americans, Liberians, slaves, and even fictional characters. Examples of these portraits are among the dozens of illustrations featured in the book. The Camera and the Press presents new dimensions of Nathaniel Hawthorne's The House of the Seven Gables , Herman Melville's Pierre , Harriet Beecher Stowe's Uncle Tom's Cabin , and Frederick Douglass's The Heroic Slave . Dinius shows how these authors strategically incorporated aspects of daguerreian representation to advance their aesthetic, political, and social agendas. By recognizing print and visual culture as one, Dinius redefines such terms as art, objectivity, sympathy, representation, race, and nationalism and their interrelations in nineteenth-century America.

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Though the field of book history has long been divided into discrete national histories, books have seldom been as respectful of national borders as the historians who study them—least of all in the age of Enlightenment when French books reached readers throughout Europe. In this erudite and engagingly written study, Jeffrey Freedman examines one of the most important axes of the transnational book trade in Enlightenment Europe: the circulation of French books between France and the German-speaking lands. Focusing on the critical role of book dealers as cultural intermediaries, he follows French books through each stage of their journey—from the French-language printing shops where they were produced, to the wholesale book fairs in Leipzig, to retail book shops at locations scattered widely throughout Germany. At some of those locations, authorities reacted with alarm to the spread of French books, burning works of the radical French Enlightenment and punishing the booksellers who sold them. But officials had little power to curtail their circulation: the political fragmentation of the German lands made it virtually impossible to police the book trade. Largely unimpeded by censorship, French books circulated more freely in Germany than in the absolutist monarchy of France. In comparison, the flow of German books into the French market was negligible—an asymmetry that corresponded to the hierarchy of languages in Enlightenment Europe. But publishers in Switzerland produced French translations of German books. By means of title changes, creative editing, and mendacious advertising, the Swiss publishers adapted works of the German Enlightenment for an audience of French-readers that stretched from Dublin to Moscow. An innovative contribution to both the history of the book and the transnational study of the Enlightenment, Freedman's work tells a story of crucial importance to understanding the circulation of texts in an age in which the concept of World Literature had not yet been invented, but the phenomenon already existed.

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Literary histories typically celebrate the antebellum period as marking the triumphant emergence of American literature. But the period's readers and writers tell a different story: they derided literature as a fraud, an imposture, and a humbug, and they likened it to inflated currency, land bubbles, and quack medicine. Excavating a rich archive of magazine fiction, verse satires, comic almanacs, false slave narratives, minstrel song sheets, and early literary criticism, and revisiting such familiar figures as Edgar Allan Poe, Davy Crockett, Fanny Fern, and Herman Melville, Lara Langer Cohen uncovers the controversies over literary fraudulence that plagued these years and uses them to offer an ambitious rethinking of the antebellum print explosion. She traces the checkered fortunes of American literature from the rise of literary nationalism, which was beset by accusations of puffery, to the conversion of fraudulence from a national dilemma into a sorting mechanism that produced new racial, regional, and gender identities. Yet she also shows that even as fraudulence became a sign of marginality, some authors managed to turn their dubious reputations to account, making a virtue of their counterfeit status. This forgotten history, Cohen argues, presents a dramatically altered picture of American literature's role in antebellum culture, one in which its authority is far from assured, and its failures matter as much as its achievements.

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To whom does a painted tablet—a tabula picta —belong? To the owner of the physical piece of wood on which an image is painted? Or to the person who made the painting on that piece of wood? By extension, one might ask, who is the owner of a text? Is it the person who has written the words, or the individual who possesses the piece of parchment or slab of stone on which those words are inscribed? In Tabula Picta Marta Madero turns to the extensive glosses and commentaries that medieval jurists dedicated to the above questions when articulating a notion of intellectual and artistic property radically different from our own. The most important goal for these legal thinkers, Madero argues, was to situate things—whatever they might be—within a logical framework that would allow for their description, categorization, and placement within a proper hierarchical order. Only juridical reasoning, they claimed, was capable of sorting out the individual elements that nature or human art had brought together in a single unit; by establishing sets of distinctions and taxonomies worthy of Borges, legal discourse sought to demonstrate that behind the deceptive immediacy of things, lie the concepts and arguments of what one might call the artifices of the concrete.

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Copyright is by no means the only device for asserting ownership of a work. Some writers, including playwrights in the early modern period, did not even view print copyright as the most important of their authorial rights. A rich vein of recent scholarship has examined the interaction between royal monopolies, which have been identified with later notions of intrinsic authorial ownership, and the internal copy registration practices of the English book trades. Yet this dialogue was but one part of a still more complicated conversation in early modern England, James J. Marino argues; other customs and other sets of professional demands were at least as important, most strikingly in the exercise of the performance rights of plays. In Owning William Shakespeare James Marino explores the actors' system of intellectual property as something fundamentally different from the property regimes exercised by the London printers or the royal monopolists. Focusing on Hamlet , The Taming of the Shrew , King Lear , and other works, he demonstrates how Shakespeare's acting company asserted ownership of its plays through intense rewriting combined with progressively insistent attribution to Shakespeare. The familiar versions of these plays were created through ongoing revision in the theater, a process that did not necessarily begin with Shakespeare's original manuscript or end when he died. An ascription by the company of any play to «Shakespeare» did not imply that it was following a fixed, authorial text; rather, Marino writes, it indicates an attempt to maintain exclusive control over a set of open-ended, theatrically revised scripts. Combining theater history, textual studies, and literary theory, Owning William Shakespeare rethinks both the way Shakespeare's plays were created and the way they came to be known as his. It overturns a century of scholarship aimed at re-creating the playwright's lost manuscripts, focusing instead on the way the plays continued to live and grow onstage.

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There is a longstanding confusion of Johann Fust, Gutenberg's one-time business partner, with the notorious Doctor Faustus. The association is not surprising to Elizabeth L. Eisenstein, for from its very early days the printing press was viewed by some as black magic. For the most part, however, it was welcomed as a «divine art» by Western churchmen and statesmen. Sixteenth-century Lutherans hailed it for emancipating Germans from papal rule, and seventeenth-century English radicals viewed it as a weapon against bishops and kings. While an early colonial governor of Virginia thanked God for the absence of printing in his colony, a century later, revolutionaries on both sides of the Atlantic paid tribute to Gutenberg for setting in motion an irreversible movement that undermined the rule of priests and kings. Yet scholars continued to praise printing as a peaceful art. They celebrated the advancement of learning while expressing concern about information overload. In Divine Art, Infernal Machine , Eisenstein, author of the hugely influential The Printing Press as an Agent of Change , has written a magisterial and highly readable account of five centuries of ambivalent attitudes toward printing and printers. Once again, she makes a compelling case for the ways in which technological developments and cultural shifts are intimately related. Always keeping an eye on the present, she recalls how, in the nineteenth century, the steam press was seen both as a giant engine of progress and as signaling the end of a golden age. Predictions that the newspaper would supersede the book proved to be false, and Eisenstein is equally skeptical of pronouncements of the supersession of print by the digital. The use of print has always entailed ambivalence about serving the muses as opposed to profiting from the marketing of commodities. Somewhat newer is the tension between the perceived need to preserve an ever-increasing mass of texts against the very real space and resource constraints of bricks-and-mortar libraries. Whatever the multimedia future may hold, Eisenstein notes, our attitudes toward print will never be monolithic. For now, however, reports of its death are greatly exaggerated.

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What do the physical characteristics of the books acquired by elite women in the late medieval and early modern periods tell us about their owners, and what in particular can their illustrations—especially their illustrations of women—reveal? Centered on Anne, duchess of Brittany and twice queen of France, with reference to her contemporaries and successors, The Queen's Library examines the cultural issues surrounding female modes of empowerment and book production. The book aims to uncover the harmonies and conflicts that surfaced in male-authored, male-illustrated works for and about women. In her interdisciplinary investigation of the cultural and political legacy of Anne of Brittany and her female contemporaries, Cynthia J. Brown argues that the verbal and visual imagery used to represent these women of influence was necessarily complex because of its inherently conflicting portrayal of power and subordination. She contends that it can be understood fully only by drawing on the intersection of pertinent literary, historical, codicological, and art historical sources. In The Queen's Library , Brown examines depictions of women of power in five spheres that tellingly expose this tension: rituals of urban and royal reception; the politics of female personification allegories; the «famous-women» topos ; women in mourning; and women mourned.

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In 1500, as many as 99 out of 100 English women may have been illiterate, and girls of all social backgrounds were the objects of purposeful efforts to restrict their access to full literacy. Three centuries later, more than half of all English and Anglo-American women could read, and the female reader was emerging as a cultural ideal and a market force. While scholars have written extensively about women's reading in the nineteenth and twentieth centuries and about women's writing in the early modern period, they have not attended sufficiently to the critical transformation that took place as female readers and their reading assumed significant cultural and economic power. Reading Women brings into conversation the latest scholarship by early modernists and early Americanists on the role of gender in the production and consumption of texts during this expansion of female readership. Drawing together historians and literary scholars, the essays share a concern with local specificity and material culture. Removing women from the historically inaccurate frame of exclusively solitary, silent reading, the authors collectively return their subjects to the activities that so often coincided with reading: shopping, sewing, talking, writing, performing, and collecting. With chapters on samplers, storytelling, testimony, and translation, the volume expands notions of reading and literacy, and it insists upon a rich and varied narrative that crosses disciplinary boundaries and national borders.

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Augustine of Hippo was the most prolific and influential writer on reading between antiquity and the Renaissance, though he left no systematic treatise on the subject. His reluctance to synthesize his views on other important themes such as the sacraments suggests that he would have been skeptical of any attempt to bring his statements on reading into a formal theory. Yet Augustine has remained the point of reference to which all later writers invariably return in their search for the roots of problems concerning reading and interpretation in the West. Using Augustine as the touchstone, Brian Stock considers the evolution of the meditative reader within Western reading practices from classical times to the Renaissance. He looks to the problem of self-knowledge in the reading culture of late antiquity; engages the related question of ethical values and literary experience in the same period; and reconsiders Erich Auerbach's interpretation of ancient literary realism. In subsequent chapters, Stock moves forward to the Middle Ages to explore the attitude of medieval Latin authors toward the genre of autobiography as a model for self-representation and takes up the problem of reading, writing, and the self in Petrarch. He compares the role of the reader in Augustine's City of God and Thomas More's Utopia , and, in a final important move, reframes the problem of European cultural identity by shifting attention from the continuity and change in spoken language to significant shifts in the practice of spiritual, silent reading in the Middle Ages and Renaissance. A richly rewarding reflection on the history and nature of reading, After Augustine promises to be a centerpiece of discussions about the discovery of the self through literature.

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