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I'm a Catholic. Anthony's Hospital in St. Petersburg, Florida, from an internal hemorrhage caused by cirrhosis of the liver at the age of 47, the unfortunate result of a life of heavy drinking. He was living at the time with his third wife Stella, and his mother Gabrielle. He is buried in his home town of Lowell. Kerouac realized his desire to be a writer when he was in his teens, probably influenced by his father, a linotypist with a command of words. His unique style of writing wouldn't emerge until after his college years, after he wrote his first novel, "The Town and the City".

He would often write while intoxicated with some substance, usually Benzedrine strips he would purge from over-the-counter inhalers, marijuana, and alcohol. He claimed that they, particularly "Bennies", enhanced his writing by giving him the tremendous energy that this kind of writing required. Kerouac is considered by some as the "King of the Beatniks" as well as the "Father of the Hippies". Kerouac publicly disavowed the Beatniks, who didn't identify with his blue-collar roots, and disliked the Hippies, largely because his politics shifted to the right in the s and he supported the Vietnam War.

He also accused former associate Allen Ginsberg of "raping" his mind. Kerouac's method was heavily influenced by the prolific explosion of Jazz, especially the Bebop genre established by Charlie Parker, Dizzy Gillespie, Thelonious Monk, and others. Later, Kerouac would include ideas he developed in his Buddhist studies.

He called this style Spontaneous Prose, a literary technique akin to stream of consciousness. The central features of this writing method was the idea of breath borrowed from Jazz and from Buddhist meditation breathing , improvising words over the inherent structures of mind and language, and not editing a single word. Connected with his idea of breath was the elimination of the period, preferring to use a long, connecting dash instead. As such, the phrases occurring between dashes might resemble improvisational jazz licks. When spoken, the words might take on a certain kind of rhythm, though none of it pre-meditated.

He would go on for hours to friends and strangers about his method, often drunk, which wasn't well received by Ginsberg, who had an acute awareness of the need to sell literature to publishers as much as write it; though he'd later be one of its great proponents. It was at about the time that Kerouac wrote The Subterraneans that he was approached by Ginsberg and others to formally explicate exactly how he wrote it, how he did Spontaneous Prose. Among the writings he set down specifically about his Spontaneous Prose method, the most concise would be Belief and Technique for Modern Prose, a list of thirty "essentials.

Truman Capote famously said about Kerouac's work, "That's not writing, it's typing. Buckley's television show, during Kerouac's later years when alcoholism had taken control. He is seen often incoherent and very drunk. Books also continue to be published that were written by Kerouac, many unfinished by him. A book of his haiku and dreams also were published, giving interesting insight into how his mind worked. In August , most of his letters, journals, notebooks and manuscripts were sold to the New York Public Library for an undisclosed sum. Presently, Douglas Brinkley has exclusive access to parts of this archive until The first collection of edited journals, Wind Blown World, was published in What makes Biblio different?

Facebook Instagram Twitter. Sign In Register Help Cart. Cart items. Toggle navigation. Victor Kiernan, a Marxist scholar and historian, writes that it is for the greater sake of love that this loss of identity takes place and that individual characters are made to suffer accordingly: "It was the more extravagant cult of love that struck sensible people as irrational, and likely to have dubious effects on its acolytes.

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It is driven by a desire for new and more practical ties between characters as a means of coping with the strange world within the forest, even in relationships as diverse and seemingly unrealistic as the brief love between Titania and Bottom: "It was the tidal force of this social need that lent energy to relationships. The aesthetics scholar David Marshall draws out this theme even further by noting that the loss of identity reaches its fullness in the description of the mechanicals and their assumption of other identities. In describing the occupations of the acting troupe, he writes "Two construct or put together, two mend and repair, one weaves and one sews.

All join together what is apart or mend what has been rent, broken, or sundered. Further, the mechanicals understand this theme as they take on their individual parts for a corporate performance of Pyramus and Thisbe. Marshall remarks that "To be an actor is to double and divide oneself, to discover oneself in two parts: both oneself and not oneself, both the part and not the part. It seems that a desire to lose one's individuality and find identity in the love of another is what quietly moves the events of A Midsummer Night's Dream.

As the primary sense of motivation, this desire is reflected even in the scenery depictions and the story's overall mood. Green explores possible interpretations of alternative sexuality that he finds within the text of the play, in juxtaposition to the proscribed social mores of the culture at the time the play was written. He writes that his essay "does not seek to rewrite A Midsummer Night's Dream as a gay play but rather explores some of its 'homoerotic significations' Green does not consider Shakespeare to have been a "sexual radical", but that the play represented a "topsy-turvy world" or "temporary holiday" that mediates or negotiates the "discontents of civilisation", which while resolved neatly in the story's conclusion, do not resolve so neatly in real life.

Slights albeit all the characters are played by males. Male dominance is one thematic element found in A Midsummer Night's Dream. Upon their arrival in Athens, the couples are married. Marriage is seen as the ultimate social achievement for women while men can go on to do many other great things and gain social recognition.

In reference to the triple wedding, he says, "The festive conclusion in A Midsummer Night's Dream depends upon the success of a process by which the feminine pride and power manifested in Amazon warriors, possessive mothers, unruly wives, and wilful daughters are brought under the control of lords and husbands.

A connection between flowers and sexuality is drawn. The juice employed by Oberon can be seen as symbolising menstrual blood as well as the "sexual blood shed by 'virgins'". While blood as a result of menstruation is representative of a woman's power, blood as a result of a first sexual encounter represents man's power over women.

There are points in the play, however, when there is an absence of patriarchal control. Tennenhouse contrasts the patriarchal rule of Theseus in Athens with that of Oberon in the carnivalistic Faerie world. The disorder in the land of the fairies completely opposes the world of Athens.

He states that during times of carnival and festival, male power is broken down. For example, what happens to the four lovers in the woods as well as Bottom's dream represents chaos that contrasts with Theseus' political order. However, Theseus does not punish the lovers for their disobedience. According to Tennenhouse, by forgiving the lovers, he has made a distinction between the law of the patriarch Egeus and that of the monarch Theseus , creating two different voices of authority.

This distinction can be compared to the time of Elizabeth I , in which monarchs were seen as having two bodies: the body natural and the body politic. Elizabeth's succession itself represented both the voice of a patriarch as well as the voice of a monarch: 1 her father's will which stated that the crown should pass to her and 2 the fact that she was the daughter of a king. Dorothea Kehler has attempted to trace the criticism of the work through the centuries.

The earliest such piece of criticism was a entry in the diary of Samuel Pepys. He found the play to be "the most insipid ridiculous play that ever I saw in my life".

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He was preoccupied with the question of whether fairies should be depicted in theatrical plays, since they did not exist. He concluded that poets should be allowed to depict things which do not exist but derive from popular belief. And fairies are of this sort, as are pigmies and the extraordinary effects of magick. Charles Gildon in the early 18th century recommended this play for its beautiful reflections, descriptions, similes, and topics.

Gildon thought that Shakespeare drew inspiration from the works of Ovid and Virgil , and that he could read them in the original Latin and not in later translations. Horace Howard Furness , defending the play in , felt that the apparent inconsistency did not detract from the play's quality. William Duff , writing in the s, also recommended this play.

He felt the depiction of the supernatural was among Shakespeare's strengths, not weaknesses. He especially praised the poetry and wit of the fairies, and the quality of the verse involved. He felt that the poetry, the characterisation, and the originality of the play were its strengths, but that its major weaknesses were a "puerile" plot and that it consists of an odd mixture of incidents.

The connection of the incidents to each other seemed rather forced to Gentleman. Edmond Malone , a Shakespearean scholar and critic of the late 18th century, found another supposed flaw in this particular play, its lack of a proper decorum. He found that the "more exalted characters" the aristocrats of Athens are subservient to the interests of those beneath them.

In other words, the lower-class characters play larger roles than their betters and overshadow them. He found this to be a grave error of the writer. Malone thought that this play had to be an early and immature work of Shakespeare and, by implication, that an older writer would know better. Malone's main argument seems to derive from the classism of his era. He assumes that the aristocrats had to receive more attention in the narrative and to be more important, more distinguished, and better than the lower class.

According to Kehler, significant 19th-century criticism began in with August Wilhelm Schlegel. Schlegel perceived unity in the multiple plot lines. He noted that the donkey's head is not a random transformation, but reflects Bottom's true nature. He identified the tale of Pyramus and Thisbe as a burlesque of the Athenian lovers.

He found the work to be "a delightful fiction" [29] but when staged, it is reduced to a dull pantomime. He concluded that poetry and the stage do not fit together. She notes that prior to the s, all stage productions of this play were adaptations unfaithful to the original text. In —, Samuel Taylor Coleridge made two points of criticism about this play. The first was that the entire play should be seen as a dream. Second, that Helena is guilty of "ungrateful treachery" to Hermia.

He thought that this was a reflection of the lack of principles in women, who are more likely to follow their own passions and inclinations than men. Women, in his view, feel less abhorrence for moral evil , though they are concerned with its outward consequences. Coleridge was probably the earliest critic to introduce gender issues to the analysis of this play. Kehler dismisses his views on Helena as indications of Coleridge's own misogyny , rather than genuine reflections of Helena's morality.

In , William Maginn produced essays on the play. He turned his attention to Theseus' speech about "the lunatic, the lover, and the poet" [a] and to Hippolyta's response to it. He regarded Theseus as the voice of Shakespeare himself and the speech as a call for imaginative audiences. He also viewed Bottom as a lucky man on whom Fortune showered favours beyond measure. He was particularly amused by the way Bottom reacts to the love of the fairy queen : completely unfazed. Maginn argued that "Theseus would have bent in reverent awe before Titania.

Bottom treats her as carelessly as if she were the wench of the next-door tapster. He viewed Oberon as angry with the "caprices" [31] of his queen, but unable to anticipate that her charmed affections would be reserved for a weaver with a donkey's head. In , the philosopher Hermann Ulrici wrote that the play and its depiction of human life reflected the views of Platonism. In his view, Shakespeare implied that human life is nothing but a dream, suggesting influence from Plato and his followers who thought human reality is deprived of all genuine existence.

Ulrici noted the way Theseus and Hippolyta behave here, like ordinary people. He agreed with Malone that this did not fit their stations in life, but viewed this behaviour as an indication of parody about class differences. In , Charles Knight also wrote about the play and its apparent lack of proper social stratification.

He thought that this play indicated Shakespeare's maturity as a playwright, and that its "Thesean harmony" [33] reflects proper decorum of character. He also viewed Bottom as the best-drawn character, with his self-confidence, authority, and self-love. He argued that Bottom stands as a representative of the whole human race. Like Hazlitt he felt that the work is best appreciated when read as a text, rather than acted on stage.


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He found the writing to be "subtle and ethereal", and standing above literary criticism and its reductive reasoning. Also in , Georg Gottfried Gervinus wrote extensively about the play. He denied the theory that this play should be seen as a dream. He argued that it should be seen as an ethical construct and an allegory.

He thought that it was an allegorical depiction of the errors of sensual love, which is likened to a dream. In his view, Hermia lacks in filial obedience and acts as if devoid of conscience when she runs away with Lysander. Lysander is also guilty for disobeying and mocking his prospective father-in-law. Pyramus and Thisbe also lack in filial obedience, since they "woo by moonlight" [33] behind their parents' backs.

The fairies, in his view, should be seen as "personified dream gods". Gervinus also wrote on where the fairyland of the play is located. Not in Attica , but in the Indies. His views on the Indies seem to Kehler to be influenced by Orientalism. He speaks of the Indies as scented with the aroma of flowers and as the place where mortals live in the state of a half-dream.

Gervinus denies and devalues the loyalty of Titania to her friend. He views this supposed friendship as not grounded in spiritual association. Titania merely "delight in her beauty, her 'swimming gait,' and her powers of imitation". In her resentment, Titania seeks separation from him, which Gervinus blames her for. Gervinus wrote with elitist disdain about the mechanicals of the play and their acting aspirations.

He described them as homely creatures with "hard hands and thick heads". They are not real artists. Gervinus reserves his praise and respect only for Theseus, who he thinks represents the intellectual man. Like several of his predecessors, Gervinus thought that this work should be read as a text and not acted on stage.

In , Charles Cowden Clarke also wrote on this play. Kehler notes he was the husband of famous Shakespearean scholar Mary Cowden Clarke. Charles was more appreciative of the lower-class mechanicals of the play. He commented favourably on their individualisation and their collective richness of character. He thought that Bottom was conceited but good natured, and shows a considerable store of imagination in his interaction with the representatives of the fairy world.

He also argued that Bottom's conceit was a quality inseparable from his secondary profession, that of an actor. In , Henry N. Hudson, an American clergyman and editor of Shakespeare, also wrote comments on this play. Kehler pays little attention to his writings, as they were largely derivative of previous works. She notes, however, that Hudson too believed that the play should be viewed as a dream. He cited the lightness of the characterisation as supporting of his view. He also argued that Theseus was one of the "heroic men of action" [36] so central to Shakespeare's theatrical works.

Henry A. Clapp and Horace Howard Furness were both more concerned with the problem of the play's duration, though they held opposing views. He also viewed the play as representing three phases or movements. The first is the Real World of the play, which represents reason. The second is the Fairy World, an ideal world which represents imagination and the supernatural. The third is their representation in art, where the action is self-reflective.

Snider viewed Titania and her caprice as solely to blame for her marital strife with Oberon. She therefore deserves punishment, and Oberon is a dutiful husband who provides her with one. For failing to live in peace with Oberon and her kind, Titania is sentenced to fall in love with a human.

And this human, unlike Oberon is a "horrid brute". Towards the end of the 19th century, Georg Brandes —6 and Frederick S. Boas were the last major additions to A Midsummer Night's Dream criticism. To Boas the play is, despite its fantastical and exotic trappings, "essentially English and Elizabethan". Summing up their contributions, Kehler writes: "This is recognizably modern criticism. The 20th century brought new insights into the play. In , Elizabeth Sewell argued that Shakespeare aligns himself not with the aristocrats of the play, but with Bottom and the artisans.

It is their task to produce a wedding entertainment, precisely the purpose of the writer on working in this play. He counted among them fantasy, blind love, and divine love. He traced these themes to the works of Macrobius , Apuleius , and Giordano Bruno. Bottom also briefly alludes to a passage from the First Epistle to the Corinthians by Paul the Apostle , dealing with divine love. In , R. Dent argued against theories that the exemplary model of love in the play is the rational love of Theseus and Hippolyta. He argued that in this work, love is inexplicable. It is the offspring of imagination, not reason.

However the exemplary love of the play is one of an imagination controlled and restrained, and avoids the excesses of "dotage". Dent also denied the rationality and wisdom typically attributed to Theseus. He reminded his readers that this is the character of Theseus from Greek mythology , a creation himself of "antique fable". He can't tell the difference between an actual play and its interlude. The interlude of the play's acting troop is less about the art and more of an expression of the mechanicals' distrust of their own audience. They fear the audience reactions will be either excessive or inadequate, and say so on stage.

Theseus fails to get the message. Also in , Jan Kott offered his own views on the play. He viewed as main themes of the play violence and "unrepressed animalistic sexuality". The changeling that Oberon desires is his new "sexual toy". As for the Athenian lovers following their night in the forest, they are ashamed to talk about it because that night liberated them from themselves and social norms, and allowed them to reveal their real selves.

In , John A. Allen theorised that Bottom is a symbol of the animalistic aspect of humanity. He also thought Bottom was redeemed through the maternal tenderness of Titania, which allowed him to understand the love and self-sacrifice of Pyramus and Thisbe. He emphasised the "terrifying power" [40] of the fairies and argued that they control the play's events. They are the most powerful figures featured, not Theseus as often thought. He also emphasised the ethically ambivalent characters of the play.

Finally, Fender noted a layer of complexity in the play. Theseus, Hippolyta, and Bottom have contradictory reactions to the events of the night, and each has partly valid reasons for their reactions, implying that the puzzles offered to the play's audience can have no singular answer or meaning. In , Michael Taylor argued that previous critics offered a too cheerful view of what the play depicts. He emphasised the less pleasant aspects of the otherwise appealing fairies and the nastiness of the mortal Demetrius prior to his enchantment.

He argued that the overall themes are the often painful aspects of love and the pettiness of people, which here include the fairies. Zimbardo viewed the play as full of symbols. The Moon and its phases alluded to in the play, in his view, stand for permanence in mutability. The play uses the principle of discordia concors in several of its key scenes. Theseus and Hippolyta represent marriage and, symbolically, the reconciliation of the natural seasons or the phases of time. Hippolyta's story arc is that she must submit to Theseus and become a matron.

Titania has to give up her motherly obsession with the changeling boy and passes through a symbolic death, and Oberon has to once again woo and win his wife. Kehler notes that Zimbardo took for granted the female subordination within the obligatory marriage, social views that were already challenged in the s. In , James L.

Calderwood offered a new view on the role of Oberon. He viewed the king as specialising in the arts of illusion. Oberon, in his view, is the interior dramatist of the play, orchestrating events. He is responsible for the play's happy ending, when he influences Theseus to overrule Egeus and allow the lovers to marry. Oberon and Theseus bring harmony out of discord. He also suggested that the lovers' identities, which are blurred and lost in the forest, recall the unstable identities of the actors who constantly change roles.

In fact the failure of the artisans' play is based on their chief flaw as actors: they can not lose their own identities to even temporarily replace them with those of their fictional roles. Also in , Andrew D. Weiner argued that the play's actual theme is unity. The poet's imagination creates unity by giving form to diverse elements, and the writer is addressing the spectator's own imagination which also creates and perceives unity. Weiner connected this unity to the concept of uniformity, and in turn viewed this as Shakespeare's allusion to the "eternal truths" [44] of Platonism and Christianity.

Also writing in , Hugh M. Richmond offered an entirely new view of the play's love story lines. He argued that what passes for love in this play is actually a self-destructive expression of passion. He argued that the play's significant characters are all affected by passion and by a sadomasochistic type of sexuality. This passion prevents the lovers from genuinely communicating with each other. At the same time it protects them from the disenchantment with the love interest that communication inevitably brings.

The exception to the rule is Bottom, who is chiefly devoted to himself. His own egotism protects him from feeling passion for anyone else. Richmond also noted that there are parallels between the tale of Pyramus and Thisbe , featured in this play, and that of Shakespeare's Romeo and Juliet. In , Ralph Berry argued that Shakespeare was chiefly concerned with epistemology in this play. The lovers declare illusion to be reality, the actors declare reality to be illusion.

The play ultimately reconciles the seemingly opposing views and vindicates imagination. The mood is so lovely that the audience never feels fear or worry about the fate of the characters. In , Marjorie Garber argued that metamorphosis is both the major subject of the play and the model of its structure. She noted that in this play, the entry in the woods is a dream-like change in perception, a change which affects both the characters and the audience.

Dreams here take priority over reason, and are truer than the reality they seek to interpret and transform. He was certain that there are grimmer elements in the play, but they are overlooked because the audience focuses on the story of the sympathetic young lovers. He viewed the characters as separated into four groups which interact in various ways. Among the four, the fairies stand as the most sophisticated and unconstrained. The contrasts between the interacting groups produce the play's comic perspective.

In , Ronald F. Miller expresses his view that the play is a study in the epistemology of imagination. He focused on the role of the fairies, who have a mysterious aura of evanescence and ambiguity. He in part refuted the ideas of Jan Kott concerning the sexuality of Oberon and the fairies. He pointed that Oberon may be bisexual and his desire for the changeling boy may be sexual in nature, as Kott suggested. But there is little textual evidence to support this, as the writer left ambiguous clues concerning the idea of love among the fairies.

He concluded that therefore their love life is "unknowable and incomprehensible". It is the tension between the dark and benevolent sides of love, which are reconciled in the end. In , M. Lamb suggested that the play may have borrowed an aspect of the ancient myth of Theseus: the Athenian's entry into the Labyrinth of the Minotaur. The woods of the play serve as a metaphorical labyrinth, and for Elizabethans the woods were often an allegory of sexual sin.

The lovers in the woods conquer irrational passion and find their way back. Bottom with his animal head becomes a comical version of the Minotaur. Bottom also becomes Ariadne's thread which guides the lovers. In having the new Minotaur rescue rather than threaten the lovers, the classical myth is comically inverted. Theseus himself is the bridegroom of the play who has left the labyrinth and promiscuity behind, having conquered his passion.

The artisans may stand in for the master craftsman of the myth, and builder of the Labyrinth, Daedalus. Even Theseus' best known speech in the play, which connects the poet with the lunatic and the lover may be another metaphor of the lover. It is a challenge for the poet to confront the irrationality he shares with lovers and lunatics, accepting the risks of entering the labyrinth. Also in , Harold F.

Brooks agreed that the main theme of the play, its very heart, is desire and its culmination in marriage. All other subjects are of lesser importance, including that of imagination and that of appearance and reality. She argued that the play is about traditional rites of passage , which trigger development within the individual and society. Theseus has detached himself from imagination and rules Athens harshly.

The lovers flee from the structure of his society to the communitas of the woods. The woods serve here as the communitas , a temporary aggregate for persons whose asocial desires require accommodation to preserve the health of society. This is the rite of passage where the asocial can be contained. Falk identified this communitas with the woods, with the unconscious, with the dream space. She argued that the lovers experience release into self-knowledge and then return to the renewed Athens.

This is " societas ", the resolution of the dialectic between the dualism of communitas and structure. Also in , Christian critic R. Chris Hassel, Jr. The experience of the lovers and that of Bottom as expressed in his awakening speech teach them "a new humility, a healthy sense of folly". They just learned a lesson of faith. Hassel also thought that Theseus' speech on the lunatic, the lover, and the poet is an applause to imagination.

But it is also a laughing rejection of futile attempts to perceive, categorise, or express it. Some of the interpretations of the play have been based on psychology and its diverse theories. In , Alex Aronson argued that Theseus represents the conscious mind and Puck represents the unconscious mind. Puck, in this view, is a guise of the unconscious as a trickster , while remaining subservient to Oberon.

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Aronson thought that the play explores unauthorised desire and linked it to the concept of fertility. He viewed the donkey and the trees as fertility symbols. The lovers' sexual desires are symbolised in their forest encounters.

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First, they have to pass through stages of madness multiple disguises , and discover their "authentic sexual selves". Holland applied psychoanalytic literary criticism to the play. He interpreted the dream of Hermia as if it was a real dream. In his view, the dream uncovers the phases of Hermia's sexual development. Her search for options is her defence mechanism. She both desires Lysander and wants to retain her virginity.

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In his view, Shakespeare suggests that love requires the risk of death. Love achieves force and direction from the interweaving of the life impulse with the deathward-release of sexual tension. He also viewed the play as suggesting that the healing force of love is connected to the acceptance of death, and vice versa. In , Jan Lawson Hinely argued that this play has a therapeutic value. Shakespeare in many ways explores the sexual fears of the characters, releases them, and transforms them.

And the happy ending is the reestablishment of social harmony. Patriarchy itself is also challenged and transformed, as the men offer their women a loving equality, one founded on respect and trust. She even viewed Titania's loving acceptance of the donkey-headed Bottom as a metaphor for basic trust. This trust is what enables the warring and uncertain lovers to achieve their sexual maturity. In , Barbara Freedman argued that the play justifies the ideological formation of absolute monarchy , and makes visible for examination the maintenance process of hegemonic order.

During the years of the Puritan Interregnum when the theatres were closed — , the comic subplot of Bottom and his compatriots was performed as a droll. Drolls were comical playlets, often adapted from the subplots of Shakespearean and other plays, that could be attached to the acts of acrobats and jugglers and other allowed performances, thus circumventing the ban against drama.


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When the theatres re-opened in , A Midsummer Night's Dream was acted in adapted form, like many other Shakespearean plays. John Frederick Lampe elaborated upon Leveridge's version in In , David Garrick did the opposite of what had been done a century earlier: he extracted Bottom and his companions and acted the rest, in an adaptation called The Fairies. Frederic Reynolds produced an operatic version in In , Madame Vestris at Covent Garden returned the play to the stage with a relatively full text, adding musical sequences and balletic dances.

Vestris took the role of Oberon, and for the next seventy years, Oberon and Puck would always be played by women. After the success of Madame Vestris' production, 19th-century theatre continued to stage the Dream as a spectacle, often with a cast numbering nearly one hundred. Detailed sets were created for the palace and the forest, and the fairies were portrayed as gossamer-winged ballerinas. The overture by Felix Mendelssohn was always used throughout this period. Augustin Daly 's production opened in in London and ran for 21 performances.

Herbert Beerbohm Tree staged a production which featured "mechanical birds twittering in beech trees, a simulated stream, fairies wearing battery-operated lighting, and live rabbits following trails of food across the stage. Max Reinhardt staged A Midsummer Night's Dream thirteen times between and , [57] introducing a revolving set. On the strength of this production, Warner Brothers signed Reinhardt to direct a filmed version , Hollywood's first Shakespeare movie since Douglas Fairbanks Sr. Brown and Dick Powell.

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Director Harley Granville-Barker introduced in a less spectacular way of staging the Dream : he reduced the size of the cast and used Elizabethan folk music instead of Mendelssohn. He replaced large, complex sets with a simple system of patterned curtains. He portrayed the fairies as golden robotic insectoid creatures based on Cambodian idols. His simpler, sparer staging significantly influenced subsequent productions. In , Peter Brook staged the play for the Royal Shakespeare Company in a blank white box, in which masculine fairies engaged in circus tricks such as trapeze artistry.

There have been several variations since then, including some set in the s. The Maryland Shakespeare Players at University of Maryland staged a queer production in where the lovers were same-sex couples and the mechanicals were drag queens. The University of Michigan 's Nichols Arboretum 's programme Shakespeare in the Arb has presented a play every summer since The performance takes place in several places, with actors and audience moving together to each setting. In the first production of Emma Rice as the artistic director of Shakespeare's Globe , she has carried the play to Indies, with Indian characters, probably a reference to Gervinus.

The last performance was broadcast live all around the world through internet.