In the second scene of Act 4, we find Hamlet alone in a room in the castle, where he’s discovered by Rosencrantz and Guildenstern. They’ve been sent to bring him to the King, who’s just been informed of the death of Polonius. After taunting them with their servility, Hamlet agrees to go with them and, as they exit, he mutters “Hide Fox and all after.” Notes tell us what we could have guessed, that this is the name of a children’s game, the one we know today as Hide and Go Seek.  Why does Hamlet say this?   What does he mean? He isn’t saying it to his former schoolmates, nor to the audience. They won’t know what he means any more than we do. From this point on Hamlet talks in riddles a great deal of the time.

In Hide and Go Seek, the child who is “it” plays the role of a hunted animal, a fox if you will, who is sought by the dogs, the rest of the children. To evade the dogs, the fox must be silent and crafty. When one of the hunters tracks him down, the hunter becomes the hunted, becomes the fox, becomes “it.”  Since no harm comes to the fox in the children’s game, this role is more glamorous than that of a hunter, so there is competition to be “it.” To be the best dog, the one who finds the fox the quickest, then to be the best fox, the one who can outfox the dogs for the longest time––this is the motive force that drives the game.  Hamlet is a prince, born to rule. Refusing to see himself as a victim, he finds a way to cast himself as a winner––in his own mind at least––one who can outfox the dogs.

Hamlet is no longer a child, but until now he has lived a pampered existence.  Blissfully unaware of the murderous animal energies that drive the politics of Court society, he has, like Prospero, spent his life immersed in books and things of the mind.  It has taken his father’s murder to awaken him to the realities of power politics.  Unwilling to believe the ghost without some evidence of his uncle’s guilt, he sets a trap, a play, to determine the truth.  This works, yet it also puts him in serious jeopardy.

Now that Claudius knows that he knows who murdered the Old King, Hamlet, formerly just an irritation, has become a deadly threat.  Further, by killing Polonius, he has given his uncle a legitimate reason to get rid of him. Suddenly, for the first time in his life, Hamlet needs to get the hell out of his intellectual ivory tower and engage on the level of animal energies with all his wits about him.  Knowing how fear can paralyze action, to encourage himself he summons up a game from his childhood, so that he can act freely, with the élan of a child at play.  Thus it is to himself that he speaks when he mutters “Hide fox, and all after.”

Hamlet, Prince of Denmark is full of clues about the author, but these have led nowhere since there’s nothing to be found in Stratford.  There was no prince in Stratford, living in an Ivory Tower.  This author felt safe in childhood, and what does he do as an adult?  How does he deal with the cruel realities of life?  He plays.  He plays the lute, and he writes plays, in which, as in children’s games, the victims rise when the curtain falls and the show is over to play again the following day in a world of make believe.  This author was someone who felt powerless in the real world of power politics, who found his strength and power in the world of the theater, the world of play.

The fox is safe as long so he remains hidden.  There is nowhere Hamlet can hide his physical self from the King and his henchmen.  But what he can hide are his intentions.  From now on, Hamlet, who is of an open disposition by nature and inclined to reveal his feelings, hides them behind a mask of foolery.  Like Hamlet, his author too hides himself behind a mask––the one we call “Shakespeare.”

Why Shakespeare hid

Whoever he was, Shakespeare was a genius.  We may not agree on who he was at this point, but surely we all agree that he was a genius.  There’s something else we know about him now, something we didn’t realize until recently: he was not only a genius at writing plays and poetry, he was also a genius at hiding.  We’ve been playing Hide Fox and All After with Shakespeare for roughly two hundred years, and still he remains elusive, dim, half––if no longer completely––hidden.  But why?

Hamlet hid his intentions because he was in mortal danger.  Is this a clue to Shakespeare’s hiding?  Was he in mortal danger?

Authors frequently hide behind pseudonyms when they publish works that might get them into trouble with the authorities.  (The list of famous writers who have done this is too long to include here.)  Is this why Shakespeare hid his identity?  Would he have been in trouble with the authorities had they known who he was?

Writers often use pseudonyms when they branch out and try something different, so that they won’t turn away faithful readers used to a different style or genre.  (Again, the list of famous writers who have done this, and are doing it today, is too long to list here.)  Could this be part of the reason Shakespeare hid his identity, so he’d be free to change style and genre whenever he felt like it?

Many writers in the past have hidden their identities because they wished to protect their class status or some professional identity.  Was this the reason, or part of it?

Writers hide from family, friends and fans behind unmarked doors and unlisted phone numbers because they need extended periods of unbroken time to get into the creative zone and stay there long enough to make something happen.  Was this why he hid?   To insure his privacy?

As so many great writers have agreed, great writers create out of their own experience, some of it potentially scandalous and embarrassing to their families, friends and lovers. Did Shakespeare hide to protect his family and friends from a posterity that might connect their private secrets with the plots of his plays?  With his villains and fools?  With the passion of his sonnets?

The early modern period was a time when poets were ashamed to put their names to the poetry they published.  In Shakespeare’s day, poetry, particularly love poetry, was regarded as a “toy,” a foolish pastime that healthy-minded adults gave up with maturity.  Is this why he hid?  Because, once past his twenties, he was ashamed to be known as a poet?

This was a time of fierce criticism of all innovations in word usage, spelling, syntax. The messy experiments of a language getting born led to ferocious condemnations of all attempts to do something new. Is this why he hid? Because he didn’t care to hear himself condemned by ignorant fools?

Another reason has been suggested in an article by the Czech novelist Milan Kundera, published some time ago in The New Yorker, titled: “What is a Novelist?” In an effort to explain what motivates a serious novelist, Kundera makes the very interesting point that great writers are haunted by a demon unique to their craft, the awareness that their audience may well be posterity, that their name, unlike that of mere generals and tyrants, may last forever, and in fact, that the fame of generals and tyrants depends on writers, for no one will remember the greatest hero unless some writer preserves his deeds in words. Shakespeare was certainly aware of this when he promised the Fair Youth that so “great was his pen,” that the Youth would be remembered “when tyrant’s crests and tombs of brass are spent.” By separating himself from his name, did he wish to keep his inspiration free from the psychological burden of future fame?

Are any of these the reason? Are none of them the reason? Are all of them the reason? Why do we do anything important in life, marry, divorce, start a family, move to a different town or country, change career paths, go back to school? Isn’t it always for more than one reason?

Problems of understanding the period

To find the fox it is necessary to understand him, how he thinks, what motivates him. Those of us who reject the Stratford biography are forced to deal with several problems that complicate our search for Shakespeare, problems that we must address before we can understand him, before we can feel certain that we’ve found the man himself and not just another one of his colleagues, rivals, patrons or proxies. Most of these problems relate to the immense differences that separate our time from his.

Humans share a great deal across the boundaries of time period, nationality, class, language, skin color, etcetera. We share the need to eat, sleep, be protected from cold and heat, communicate, find work, love, companionship, and so forth, but there are also a great many differences between our time and earlier times, differences between classes and the ways in which we regard class differences, between word usages, between expectations with regard to security, privacy, opportunity, responsibility to family and community, differences between our belief systems today, our views on sexuality today, and those of Shakespeare’s time. Some of these differences bear close examination.

For instance, there were far fewer people then. There was only one real city in England, with a population of less than 200,000, while the larger towns were more like what we consider villages today, and the villages hamlets. Although a wave of restlessness and movement, fueled by economic troubles, was rising, most people still tended to stay in one place and keep to one occupation for their entire lives, resulting in much smaller communities with fewer opportunities for change or advancement. Few people outside the Court community were literate.

The high death rate meant that changes such as transfers of offices and property were brought about more by deaths than anything else, usually causing those who lived longer to have as many as three or more marriage partners. The extremely high death rate among infants caused a set of very different attitudes towards children than what we know today, which in turrn must have affected their attitudes as adults. It also caused women to have as many children as they could so that at least some would live to maturity, which had a great effect on the lives, the health, and the attitudes of women.

The high death rate also made religious tolerance next to impossible. With death an ever present factor it was simply too important to feel secure about what happens afterwards to allow any room for differences of opinion. Today most of us are existentialists who accept uncertainty as the price of living in peace with neighbors of differing beliefs, but that was not yet the case in Shakespeare’s time. Where so much was uncertain, certainty of belief was a necessity.

Apart from religion there were other things we routinely question today that were not yet matters for discussion––at least, not open discussion, including the need for strongly-defined social classes, that prestigious bloodlines should be the determining factor in choosing a leader, and that the political system should reflect a particular religion. Differences like these must be seen as absolutely necessary to our effort to understand both the fox we call Shakespeare and the background wherein we seek him.

There are plateaus in history, long periods where change occurs very slowly. Sooner or later these come to an end, giving way to periods of extremely rapid change, often triggered by a discovery of some sort, or a series of discoveries. This was one such period. For several hundred years following the fall of Rome, change had occurred at a relatively slow and even rate, but with the discoveries and inventions of the Renaissance, change began to pick up speed.

As is the case in our own time when immense leaps in technology have shrunk, and continue to shrink, our planet while expanding our concept of the universe, the Elizabethan era saw similar leaps in technology bringing about an equally rapid, changing and expanding world view. Considering how long their world view had remained at the level it held throughout the middle ages, there is no doubt that this process was hugely disturbing to most. Awareness of these changes was spread by another factor, the expansion of literacy.

As a response to the Reformation, beginning in the 1550s and reaching a peak of expansion in the 1580s, an upsurge in the creation of grammar schools and colleges at the universities, an expansion of their teaching programs and rapid increase in their student populations, plus the addition of Renaissance humanist subjects to their curricula, created a supernova of learning. People of all ranks and both sexes were learning to read and write in far greater numbers than ever before while at the same time, the language itself was experiencing rapid change and expansion, a phenomenon that was occurring in every European nation.

That this supernova of learning was as intense as it was, and that it lasted at that level of intensity for only a short period of time, roughly fifteen years, can be seen by corelating the pertinent records with the relevant dates. Change and growth continued after this, of course, but at a far slower rate. Since Shakespeare is one of the two great creators of our modern English language that lived at this time, this supernova of language and learning must be taken into account as we seek his identity. Where does he fall on this steep bell curve of development? Reason should tell us that it must be neither too early nor too late.  Finally, because this authorship question involves the writing of poetry and poetic prose, we need to consider the place that poetry occupied in European minds at that time.

Poetry, so important to antiquity, has lost its significance today because it’s no longer needed as it was then. In Shakespeare’s day, although the need was already gone, centuries of habit continued to regard it with respect as a legacy of the aeons that we dismissively term the “oral tradition.” Before people could read and write, poetry and song were the means with which they preserved their cultures in memory, the vehicles whereby an immensely rich culture was passed from each generation to the next.

Poetry is language woven together through the use of mnemonics, tricks of sound that make things easier to remember because they stick in the mind. There are three major mnemonics: rhythm (or meter), rhyme, and alliteration. These, with the addition of song, are the means with which all peoples who do not write keep their cultures alive.  With the development of writing, people no longer had to keep everything, their history, their traditions, their stories, their wisdom, in their memories, they could simply write them down and refer to them when necessary. Nevertheless, although mnemonics, and eventually poetry itself, were no longer necessary, for the centuries preceding printing, tradition kept poetics alive, so that most ancient works of philosophy, religion, history, science, and medicine continued to be written in some form of poetry. Today we think of poetry as a vehicle for personal and emotional themes, but in ancient times, everything was written in poetry if it was to be kept in memory.

Although it wouldn’t be until our own time that schoolchildren––in America at least––would no longer be required to memorize a handful of poems, Shakespeare’s period, due to the Reformation attitudes towards art and the rapid increases in printing and education, saw the importance of poetry being seriously questioned for the first time.

Renaissance vs. Reformation

The great cultural revolution known as the European Renaissance, imported from Southern Europe, came late to England, and when it arrived it was almost immediately modified by another great cultural revolution, the Protestant Reformation, imported from Northern Europe. They reinforced each other in some respects, particularly in encouraging education, but in others they clashed, creating a tension that continues to exist in the English-speaking culture today. This tension was at high voltage during Shakespeare’s time. While the Renaissance craved art, music and poetry, the Reformation tended to frown on the arts as, at best, a waste of the Lord’s precious time, at worst, tools of the Devil.

Following the period of the most intense growth of education came a second period of rapid change, one that also lasted a fairly short period of time, roughly the two decades that spanned the 1580s and 1590s. During this period language and style developed at a breathless pace.

It began at a pathetically low level. Try reading a few pages of Sir Thomas Hoby’s 1561 translation of Baldassare Cortegiano’s The Courtier. Hoby’s attempt to translate this Italian masterpiece into English is so turgid, so stilted, so convoluted, that over and over, the editor finds it necessary to translate so the reader can understand what the Italian original had intended. Or try some of the jog-trot poetry of Thomas Churchyard or George Whetstone. C.S. Lewis called this the “drab era.” Although education was increasing during this period by leaps and bounds, most teaching was still done in Latin, while English remained as stark and awkward as ever.

But by 1600, two short decades later, the standard had climbed to perhaps the highest level it has ever reached either before or since, that set the bars for every writer of English to come later. This was a bell curve of change so steep it’s almost vertical. While the previous generation saw a supernova of education, the era of Marlowe, Sidney, Bacon and Shakespeare created a supernova of culture.

What caused this abrupt and rapid change? Certainly the preceding upsurge in printing and education had a great deal to do with it. But was there more to it than that?

Birth of the commercial media

This cultural supernova was fueled by an extremely important event in English history, one that, so far as I can see, has not been given its due. This momentous event was the birth of the commercial stage and the commercial press in the mid-1580s. Historians haven’t rated this in proportion to its importance in the history of the English-speaking peoples, not just their literary history, but a far more important development in the grand scheme of things, namely the history of Democracy. As the people of London began to make their will known by the plays they supported and the pamphlets they read, a new branch of government was born: the Fourth Estate, the voice of the people, the vox populi, what today we call the Media, a phenomenon that simply did not exist before the mid-1580s.

Before that, plays and books were dependent on wealthy patrons to get produced.   Following the Edwardian Reformation, when printing took off, roughly 90 percent of everything published were sermons or translations of religious tracts, with five percent how-to books or other works of self-improvement. But with the popularity of plays like The Spanish Tragedy and Tamburlaine, and of pamphlets like Robert Greene’s romances, a wealthy patron was no longer necessary––for these paid for themselves. Now theater owners and publishers could produce works based purely on their appeal to the public. From this point on, writers began to write what they believed readers and audiences would want to read, rather than what someone thought they ought to read.

This was the beginning of democracy in action, a bloodless revolution––well, relatively bloodless––and, perhaps because it was relatively bloodless, it hasn’t been seen in its true light.  So why did it occur at this particular moment in time?

Hunger for entertainment

For centuries the Church had filled all the entertainment needs of the public at large. Almost every week some Saint’s Day provided an excuse for a feast, while at least once per season there would be a full blown festival lasting for several days, offering an excuse to dress up, dance, feast, drink, play games and make elaborate processions to the local parish church. These gave the people something to look forward to throughout the days and weeks of the year. With the Protestant Reformation, most of this came to an end. Such carryings-on were seen by the early reformers as papistical pandering to pagan disorder. Yule logs were banned––may poles torn down.

For centuries certain inns in London and the larger towns had doubled as theatres when acting troupes came to town. With the loss of the Church calendar, people began to spend more time and more money in the theater inns, to the point where business entrepreneurs like James Burbage and his brother-in-law thought a building dedicated solely to plays might be able to support itself.   This they just barely managed to do until the mid-80s when The Spanish Tragedy and Tamburlaine showed that with the right play and the right performers, significant profits could be made from the enthusiasm of an audience willing to pay its penny, not once, not twice, but whenever the play was performed.

As for the commercial press, the same scenario held, though on a considerably smaller scale, since pamphlet sales were limited to the reading public, which at that time was probably roughly five to ten percent of the population. And while a pamphlet might eventually reach 500 readers, a play could reach thousands. According to Thomas Nashe, by 1592, 10,000 people had seen Henry the Sixth.

Later historians may have missed the significance of this revolution, but the Crown, the City and the Church certainly did not. Throughout this period they made continuous and frantic efforts to stop or at least control their growth, and even to banish them altogether. But as a poet once put it: “stop running water and it will rage”––once a revolution has been launched in full force, there’s no stopping it.

By the end of the ’90s, the booming commercial theater and press began to produce a small corps of professional writers. By professional we mean that they could live, or at least hope to live, on the proceeds of their writing­­––something that is difficult at any time, but was, until then, so impossible that no one bothered to try. Point being, there simply were no commercial writers at the beginning of this revolution. There were scriveners who made their living acting as secretaries to the illiterate public at large, who, for a small fee would read to them the letters they received and write letters for them, but this trade was not an art.

In the end it was a small community of university-trained secretaries and tutors to the well-to-do that would provide the budding media with professional writers, but that did not happen until the very end of the century.

As for the actors, until the 1580s most performers had a trade that kept them going between holidays. Once the stage went commercial, and there was work year-round, talented actors simply gave up their “day gigs.”  But the situation was different for the writers who would provide the material that actors and theater owners relied upon. Until the professional writers began to appear in the early 17^th century––Jonson, Chapman, Daniel, Drayton, Dekker, Beaumont and Fletcher––who was doing the writing on which the actors and theater owners––and audiences––relied for their entertainment? The answer is, we really don’t know.

This is a mystery of much greater proportions that just who wrote the Shakespeare canon. Who wrote these early pamphlets and plays? Who kick-started this literary revolution? If we go solely by the records, Shakespeare played no part in the production of these first commercial plays from the 1580s. There must have been several hundred plays written by the beginning of the nineties for the various boy companies, the Queen’s Men and the Lord Strange’s Men. Apart from the occasional one-timer like Udall or Wilson, for all of these we have authors for no more than 17 plays and for these, only four authors: 4 plays from Christopher Marlowe, 9 from John Lyly, 1 from Thomas Kyd, and 3 from Robert Greene [Orlando, James IV, Friar Bacon, ]––and two of the four authors, Kyd and Greene, are no more than conjectures. Since pamphlets required names on the title page, we have a few of these, but for genuinely literary pamphlets, only two names stick out, Robert Greene and Thomas Nashe.

Groups or coteries

First: no lasting revolution was ever engineered by a single individual. Revolutions are always created by groups. They may center around a single inspiring leader, but it requires a group to accomplish any set of common goals or to create an accepted standard. By the same token, great artists, who are almost always revolutionaries of a sort, do not create out of a vacuum. Invariably they have colleagues and rivals, if not equal in genius, then close enough to stimulate them to reach for greater heights.

Second: nothing is so powerful in stimulating human action as competition, whether for food, power, or recognition, even if the recognition is only from a handful of others of like mind.

Third: writers and performers need audiences. And no artist finds a better, more stimulating, audience than that provided by his or her peers. That we see no evidence of any connection between the artists who stand out from this period: Shakespeare, Philip and Mary Sidney, Francis Bacon, Walter Raleigh, not to mention Jonson, Marlowe, Peele, Kyd, etc., does not mean, as the academics seem so strangely willing to accept, that they had no connection with each other. Of course they did. Birds of a feather flock together. Just because we don’t see any evidence doesn’t mean it didn’t happen. What does a bear do in the woods? Do we need an affadavit?

So here’s another dog that didn’t bark in the night, another anomaly in the orbit of the visible planets.

And the fact that there is no evidence of what common sense demands––should tell us something else––namely that such a connection was hidden––that concern with each other or time spent together was not something to spread about or refer to in print. What behaviors are acceptable in public and what are acceptable only within the privacy of the family or private coterie is something that every child learns very early, if not at his mother’s and father’s knee, then at the knee of his tutor or her governess.

This can hardly be considered a “conspiracy,” as least not as the Stratfordians derisively term it. Is it a conspiracy when a man and a woman who are married to other partners have lunch together in some out of the way bistro, and then simply don’t tell anyone about it?   Or when politicians from opposing parties get together in private to discuss a sensitive issue and neglect to inform the newspapers?

Very little of what was done and said in those days wound up in the records if the letters that survived with the legend “burn this” inscribed at the bottom are any indication. There’s no reason why writers who were members of different and sometimes opposing coteries would leave any record of their connections with each other, or why those who worked for them would reveal relationships that their employers preferred to remain hidden. There were no paparazzi in those days. Not only was there no yellow journalism in those days, there was no journalism period.

There was not just one fox in this game of hide and go seek, but several. Why? Because this was a revolution and the stakes couldn’t have been higher. Were they aware that they were creating a revolution? Maybe, maybe not. But what they were surely aware of was that as soon as the fox was caught the game would be over. This was not a conspiracy, it was a game! At least, that’s what it was at first.

Merry-making

To banish his fears of the horrors of an adult reality, Hamlet strives to return in his mind to a childhood world of play. In the effort to understand Hamlet’s creator, one of the prime factors that has been missed by the so-called experts is this quality of playfulness, or, to use an old English term, “merry-making.” In English we call dramas “plays.” Sixteenth-century audiences called actors “players,” reflecting the source of modern theater in the games and rituals of “merry-making,” the English term for the age-old response of the human animal to the changes in the seasons.

At particular moments during the year, the English of all classes and callings donned costumes and masks and stepped out of their humdrum workaday world into a holiday world of fantasy ritual. These moments occurred most significantly on May Day, on Midsummer Night’s Eve, and on several occasions during the winter holidays from November 30th, All Hallow’s Eve, to January 6th, Twelfth Night, then to Shrovetide in early February, also known as Fat Tuesday or, on the Continent, Carneval, the last big blowout before the beginning of Lent. This was part and parcel of the Church calendar as it had been pursued around the year from time immemorial.

But, though they were loosely connected to Christian holidays, these festivals were not Christian in origin. They had grown over the centuries out of pagan festivals, which themselves had grown during even earlier ages out of grim Stone Age rituals––rituals whose significance had been forgotten long before the Elizabethan era. Shakespeare’s early plays reflect their origins in these rituals. Authorship scholars are proving that the sexual greenwood adventures of May Day, as reflected in A Midsummer Night’s Dream, or the traditional wedding chivaree, as in Taming of the Shrew, were, in fact, written for two such occasions. The teasing and tormenting of authorities or obnoxious neighbors through satires, burning of effigies, breaking of windows, chanting of naughty jingles, which, combined with a hearty consumption of ale, could lead to real trouble, were sublimated and refined by Shakespeare into the vicarious tormenting of stage characters like Malvolio and Falstaff.  Thus were the crude animal energies that were so feared by the reformers sublimated into a the genteel theater event of the present.

In other words, for the first decade of this revolution, the 1580s, this uprush of expression through plays and pamphlets was done, most of it, in the age-old holiday spirit of merrymaking. Quashed by the evangelical reformers, now it was spilling over the ancient time boundaries that until then had kept it contained within the traditional holiday periods, much to the horror of the Church that had created the problem in the first place.

In any case, these folks whose identities we are tracking did what they did in a spirit of good clean fun, or fun at least. Brilliant minds met to create moments of exhilarating hilarity, the tensions and fears of the regime blown away in gusts of laughter, first among themselves at Court gatherings, then spreading to the public theaters and bookstalls. That we can still hear that laughter echoing in the scenes with Falstaff, Nym and Pistol, with Hal and Poins teasing Francis the drawer, is due to Shakespeare’s comic genius. And when Sir Toby confronts Malvolio, saying “dost think because thou art virtuous there will be no more cakes and ale?” we are hearing Shakespeare confront a rising tide of humorless Calvinists that half a century later would shut down his brilliant, funny, witty theater, leaving it cold and shuttered for two long decades. He must have seen what was coming, having given the last word of the play to the puritanical Malvolio: “I’ll be revenged on the whole pack of you!”

These young Court writers were not out to change the world, not at first. Like kids in school, they were just out to have a good time and were not about to let anyone stop them. There’s your conspiracy––a gang of gifted mischief-makers out to torment the self-righteous, a conspiracy among the real Marias, Sir Tobys, Fabians and Festes, between the real Oberon and Puck, between the real Prospero and Ariel, the real Mistresses Page and Ford, the real Hal and Poins.

So who were they?

None of them are unknown to us. All are known to us today, at least for their reputations if not for their actual works. Most of them were courtiers. Courtiers were the only people in Elizabethan society with the leisure to play such games, games that, like cards, dice, dancing and singing madrigals, could only be played by a group. They were also the only ones with an awareness of what was being done by their counterparts at the Italian courts, by Ariosto, Machiavelli, and Tasso.

How did they do it? By using proxies on their title pages.

How are we to tell who was a proxy and who was a real writer?

Because the real writers have genuine writer’s biographies, their works match their life experiences, and we know them today, not just for their works but also by their proven presence in society where they were acknowledged for their writing.  The proxies show only that they lived and died; they show no evidence of a writer’s life; and their purported works do not match their life experience as projected by their biographies. This is not the case only with Shakespeare, but with all but two of the major writers during this two.decade period.

To understand how the creation of the Fourth Estate in Elizabethan times by the emergence of the commercial Stage and the commercial Press attracted the energies of six or seven tremendously gifted individuals who created lift-off for an industry that by the 17^th century saw professional writers emerging from the population at large, it’s important to make the point that this was done at the beginning in the spirit of a game, of play, of a new kind of “mumming and disguising,” of new and more respectable forms of “merry-making” to take the place of the old May games that, along with the Church calendar, were being driven into disrepute by the Reformation.

In my view, which is of course, subject to change with the arrival of new facts and insights, there were six major figures in this revolution that came from the Court community: these being Edward de Vere, Earl of Oxford, his cousin german, Francis Bacon (we don’t call him Sir because he wasn’t a knight yet, during this early revolutionary period), Philip Sidney (for most of this period, Philip was not a knight yet either), his sister Mary Sidney, Countess of Pembroke (she was a countess during this revolutionary period), and Sir Walter Raleigh. In addition to the Court writers, there was a commoner who belongs in this top category, Christopher Marlowe, the shoemaker’s son from Canterbury.

Just as the history of the Trojan War requires the story of the combatants, their personalities, their goals and ambitions, and their relationships with each other, to understand this revolution of language, we must know the stories of the revolutionaries and of their relationships. Just listing them won’t be enough. The proof is in the story. But we can’t examine their stories, we can’t put them together in a single story, or in a single blog. What we can do in this time, is identify them, affirm that obviously they knew each other’s work, affirm that they must have known each other personally, and that by their works they drove each other to reach for the heights. It was simply too small a community for any other scenario to be possible.

Who were the proxies then, the so-called writers who lent or sold the use of their names so the Court writers could publish anonymously? Whose biographies lack the necessary factors that we must see in a writer’s biography to give it credence?  The men who, I believe, rented their names to the Court writers purely for cash or other forms of remuneration were: Edmund Spenser, John Lyly, Robert Greene, Thomas Nashe, Thomas Watson, William Shakespeare, and John Webster.

Other men for reasons of friendship lent their names for one or two publications: among these were: George Gascoigne, George Pettie, Barnabe Riche, and Thomas Lodge. There may be others, but of these we can be fairly certain, for all of them show similar problems with their biographies and with the fact that the nature of the works that they are supposed to have written does not match the nature of their lives as revealed in their biographies.

Scholars tend to be a serious lot. For centuries they’ve managed to ignore the obvious clues that the death of Robert Greene was a joke. Of these clues, the most glaring is that he was said to have died of a “surfeit,” or overdose, of “pickle-herring.” “Pickle-herring” at that time was a traditional name for a clown or comedian, similar to Harlequin or Punch. So the reader is being told, of course, that Greene’s supposed death was due to an overdose of foolery. You’d think that this would have alerted scholars to the game-playing nature of his work, but so far as I know, for over 400 years it has failed to alert a single one.

Much is yet to be puzzled out, much reading of early works is left to do, many word studies created that may now give us some real results since we have better questions to propose, much time spent in thought, yet I believe that it’s fair to state that the most important of these writers was responsible for, in chronological order: the Gascoigne plays, the Pettie canon, the Lyly novels, the Robert Greene canon, and the Shakespeare canon. The second most important was responsible for most of the Spenser canon, the Lyly plays, and the Nashe canon. And a third is responsible for the John Webster canon and perhaps a handful of plays attributed to other, later writers. That they are grouped this way can be shown, I believe, first, by noting similarities of approach, basic habits of expression, and unchanging personal concerns that transcend all changes in style and genre. And second, through their dates. For instance, it is of utmost significance that the appearance of Shakespeare follows so closely on the demise of Robert Greene and, for another, that Nashe follows almost immediately on the final works of Edmund Spenser.

Finally, the point must be made, that while three of these writers published under other names than their own, the works of the other two were published under their own names. Philip Sidney himself wrote everything, with a few very minor exceptions, that was published under his name, while Marlowe’s plays are all his own. It should also be noted that both of these writers died young, before they were published, while those who published under proxies all lived fairly long lives and all published long before they died. Where Raleigh fits into this picture is hard to tell at this point. Perhaps the few poems that we believe to be his, his marvelous reports and tracts on naval matters, and the history of the world that he wrote towards the end of his life are, in fact, all he ever wrote. Hopefully what poetry was his will become more clear as we investigate his cronies. These are the main players, the authors of most of the important works of the imagination during this earliest period. Others there were without doubt, with possibly equal talent, who chose, for personal reasons, not to develop it in later life. But these six had a passion for writing that could not be silenced, even if for their own good.

What then can I state without equivocation?

First, that the English Literary Renaissance was launched by, not one, not two, but at least six individuals, five courtiers and one commoner, five men and one woman; that they knew each other and inspired each other; and that a number of important and not so important works attributed to other writers are, in fact, the works of three or four members of this group. Second, that their impulse to write and publish grew, at least at the beginning, out of the game-playing spirit of holiday merry-making, and that the hiding of their identities grew out of the same tradition, that of holiday mumming and disguising and that the game turned deadly roughly halfway through this period when “Maxwell’s silver hammer” fell down on Marlowe’s head. From then on the mumming became serious and the disguising a necessity.

Finally, we will not know the full truth about Shakespeare until we’ve unraveled the truth about all the writers of this period, both those who did the writing, and those who took, or have been given, the credit for it. This is the story of, not just one individual, however great, but a group. And it’s a darned good story, and well worth the telling.

[The above is a slightly modified version of a lecture given at the Globe Theater in 2006 for the first of what has become the annual Shakespeare Authorship Trust lecture series.]