Exchanges between Eastern and Western cultures were central to representations of human-animal relations in the eighteenth century. When in 1713 Alexander Pope published an essay against cruelty to animals, he observed how “Everyone knows how remarkable the Turks are for their Humanity in this kind.” This chapter explains how feeling for fellow creatures was coupled in English minds with Eastern – Ottoman and Arab as well as Persian and Indian – compassion for them. Derived from mercantile, scholarly, and scientific exchanges; travelers’ tales; and widely circulating translations of Eastern beast fables, what Srinivas Aravamudan calls “Enlightenment Orientalism” is examined in relation to a contemporary Ottoman representation of animals, the natural history and storytelling of Evliya Çelebi (1611–c. 1687). It also considers such texts as Jonathan Swift’s Gulliver’s Travels, Pope’s Windsor-Forest and Essay on Man, James Thomson’s The Seasons, and Gilbert White’s The Natural History of Selborne. These texts present different versions of multiple species of animal kind as “peoples” in the sense of the Qur’anic verse, explicated by Sarra Tlili, that ‘”there is not an animal in the earth nor a flying creature flying on two wings, but they are people like you.”

Gilbert White – famed naturalist, clergyman, and sometime-poet – played with the relationship between echoes and poetry in surprising ways in his Natural History of Selborne (1789). White used Latin poetry as an instrument to measure echoes, and he played around with English prosodic ideas about ‘sound echoing’ sense. This chapter’s reading of White’s echo play highlights the ways in which assumptions baked into our category of ‘poetry’ – that it isn’t science, that it is an unlikely instrument for measurements, that it has something to do with expressive subjectivity, that in English it involves feet and substitutions – can obscure what and how people heard in the past. We should be wary of using understandings of lyric forged by Romantic poets and anachronistically instituted as central to all poetry to make sense of how and why someone like White engaged it. We should be wary of assuming even something as basic as how many syllables people of the past heard in particular lines.

The Epilogue returns us to Gilbert White’s The Natural History of Selborne (1789) to illuminate the last novel in Anthony Trollope’s The Last Chronicle of Barset (1867). We can better grasp Trollope’s novel of a geographically bounded fictional reality by remembering the way White established reverent natural history as a local and bounded subject deep into the nineteenth-century. Trollope’s Barsetshire Chronicles are likewise local and devoted to capturing an ecology: for Trollope the ecology is social, for White it is natural. Trollope’s provincial realism dilates upon the ordinary that is typical of natural history informed by a natural theological worldview, but is a distinctly different iteration of English provincial realism than Austen, Eliot, Kingsley, or Gaskell in that there is little description of nature; instead, Trollpe focuses on the human world of Barsetshire. The epilogue focuses on the novel’s absence of event or plotlessness as an extreme example of the focus on the everyday; in the form of the novel there is a persistent religiosity that is reflected as well in the thematic focus on Rev. Crawley’s marginality as expressed in scenes of walking and weather.

Chapter 1 puts Gilbert White’s The Natural History of Selborne in conversation with Mary Russell Mitford’s Our Village and Jane Austen’s Emma. White’s natural history is the seminal text of English reverent natural history, establishing for much of the nineteenth century a model for reverent observation of the ordinary and local natural world. The chapter considers the formal commonalities and broad theoretical underpinnings of a naturalist, a novelist, and a sketch/prose artist. These three genres – reverent natural history, sketch narrative, novel of English provincial realism – offer sustained and reverent attention to the everyday aspects of their natural and social ecologies. Divided into three sections, the chapter considers White, Mitford, and Austen on their own terms, but also as modes of English realism, with Emma as an important predecessor the mid-nineteenth century novels of English provincial realism.

This chapter explores the relationship between Shakespeare and climate. Taking its inspiration from weather disruptions to the 2017 Shakespeare Association of America conference, it riffs on the tweets that this climatic disturbance generated and the themes they reveal. It deals with the issues of: climate and its material effects on Shakespearean composition and performance, whereby climate and culture may be said to be co-constitutive; the resistance in Shakespeare’s time to codifying climate, in partial acknowledgement of climate’s unpredictability; and thus the extent to which Shakespearean texts portend human and non-human entanglement in the Anthropocene.

As a result of developments in the meteorological and geological sciences, the Romantic period saw the gradual emergence of attempts to understand the climate as a dynamic global system that could potentially be affected by human activity. This chapter examines textual responses to climate disruption cause by the Laki eruption of 1783 and the Tambora eruption of 1815. During the Laki haze, writers such as Horace Walpole, Gilbert White, and William Cowper found in Milton a powerful way of understanding the entanglements of culture and climate at a time of national and global crisis. Apocalyptic discourse continued to resonate during the Tambora crisis, as is evident in eyewitness accounts of the eruption, in the utopian predictions of John Barrow and Eleanor Anne Porden, and in the grim speculations of Byron’s ‘Darkness’. Romantic writing offers a powerful analogue for thinking about climate change in the Anthropocene.