"Everyman," with other interludes, including eight miracle plays. Various

Чтение книги онлайн.

СКАЧАТЬ it a new character, a new relation to the current life, and a larger equipment. The friendly rivalry between the guilds, and the craftsmen's pride in not being outdone by other crafts, helped to stimulate the town play, till at length the elaborate cycle was formed that began with sunrise on a June morning, and lasted until the torch-bearers were called out at dusk to stand at the foot of the pageant.

      The earliest miracle-plays that we can trace in the town cycles date back to the early years of Edward III. The last to be performed in London, according to Prynne, was Christ's Passion, which was given in James I.'s reign. It was produced "at Ely House, Holborn, when Gundomar lay there on Good Friday at night, at which there were thousands present." This was a late survivor, however, called to life by a last flicker of court sunshine on the occasion of the state visit of a Spanish ambassador. Here is an extreme range of over three centuries; and the old religious drama was still being performed in a more and more uncertain and intermittent fashion all through the dramatic reign of Shakspeare.

      The ten plays that follow in this volume represent in brief the late remnant of this early drama, rescued at the point where it was ending its primitive growth, soon to give way to plays written with a consciously artistic sense of the stage. They are headed by the great and simple tragic masterpiece, in which they say their last word: the morality of Everyman, the noblest interlude of death the religious imagination of the middle ages has given to the stage. The two following Old Testament plays, The Deluge and the Sacrifice of Isaac, are the third and fourth pageants in the Chester series; played respectively by the Water-Leaders and Drawers of the river Dee, and by the Barbers and Wax-Chandlers. The next is from Coventry, a Nativity play, played by the Shearmen and Tailors. From the Wakefield series, preserved in the Towneley collection, we have three plays, the famous second shepherds' play, with the Crucifixion and the Harrowing of Hell, or extraction of souls from Hell (Extractio Animarum ab Inferno). Two Cornish mysteries of the Resurrection are included: The Three Maries at the Tomb, and Mary Magdalen bringing the News to the Apostles. Then follows Bishop Bale's oracular play of God's Promises, which is in effect a series of seven interludes strung on one thread, united by one leading idea, and one protagonist, the Pater Cœlestis.

      In these religious and moral interludes, the dramatic colouring, however crude, is real and sincere. The humours of a broad folk-comedy break through the scriptural web continually in the guild plays like those in which Noah the shipbuilder, or the proverbial three shepherds, appear in the pageant. Noah's unwilling wife in the Chester Deluge, and Mak's canny wife in the Wakefield shepherd's play, where the sheep-stealing scenes reveal a born Yorkshire humorist, offer a pair of gossips not easy to match for rude comedy. Mak's wife, like the shepherd's in the same pastoral, utters proverbs with every other breath: "A woman's avyse helpys at the last!" "So long goys the pott to the water, at last comys it home broken!"

      Now in hot, now in cold,

       Full woeful is the household,

       That wants a woman!

      And her play upon the old north-country asseveration, "I'll eat my bairn,"--

      If ever I you beguiled,

       That I eat this child

       That lies in this cradle,

      (the child being the stolen sheep), must have caused towns-folk and country-folk outrageous laughter. Mak's wife is indeed memorable in her way as the Wife of Bath, Dame Quickly, or Mrs. Gamp.

      There is nothing so boldly drawn in the Coventry Nativity. But there you have a startlingly realistic treatment joined to an emotional lyricism of the simplest charm:

      Neither in halls, nor yet in bowers,

       Born would he not be

       Neither in castles, nor yet in towers

       That seemly were to see.

      and--

      As I outrode this enderes night

       Of three jolly shepherds, I saw a sight;

       And all about their fold a star shone bright,

       They sang "Terli, terlow!"

       So merrily the shepherds their pipes can blow.

      In this Coventry play we have nearly all the ingredients--foreign, liturgical, or homely English--of the composite miracle play brought together. It bears traces of many hands; and betrays in the dialogue of the formal characters the rubricated lines of the church play on which it was based. The chief characters live, move and act their recognised parts with the certainty of the folk in a nursery tale. Herod out-Herods himself with a Blunderbore extravagance:--

      I am the cause of this great light and thunder;

       It is through my fury that they such noise do make.

       My fearful countenance, the clouds so doth incumber

       That oftentimes for dread thereof, the very earth doth quake.

      "Fee, fi, fo, fum!" might be the refrain of this giant's litany. The other types are as plainly stamped. The shepherd's are from the life, and contrast well with the stilted and rather tiresome prophets. The scenes at the babe's crib when the offerings are made of the shepherds' pipe, old hat, and mittens, are both droll and tender.

      The tragic counterparts of these scenes are those where the Three Executioners work their pitiless task to an end at the Crucifixion, or where the Three Maries go to the grave afterwards in the Cornish mystery, or where Isaac bids his father bind his eyes that he shall not see the sword. It was for long the fashion to say, as Sir Walter Scott did, that these plays had little poetic life, or human interest in them. But they are, at their best, truly touched with essential emotions, with humour, terror, sorrow, pity, as the case may be. Dramatically they are far more alive at this moment, than the English drama of the mid-nineteenth century.

      In the Cornish mysteries we lose much by having to use a translation. But something of the spirit and life survive in spite of it, and one detached passage from another of the plays, that of the Crucifixion, is printed in the appendix, which loses nothing by being compared with the treatment in other miracle-plays. Also in the Appendix will be found an interesting note from Norris's Ancient Cornish Drama, on the mode in which the Cornish mysteries were played; and a brief account by Mr. Jenner of the trilogy contained in that work.

      There remains John Bayle's play of God's Promises. Its author was born at the sea-doomed city of Dunwich in Suffolk, in 1495. Destined for the church, he showed his obstinacy early by marrying in defiance of his cloth. He was lucky and unlucky in being a protégé of Thomas Cromwell, and had to fly the country on that dangerous agent's death. He returned when the new order was established, and became Bishop of Ossory, had to suffer and turn exile for his tenets again in Mary's reign; but found safe harbourage for his latter years at Canterbury, where he died. He wrote, on his own evidence, more than twenty plays, of which God's Promises, the Life of John the Baptist, and King John, a history play of interest as a pioneer, are best known. He himself called God's Promises a tragedy, but unless the sense of Sodom hanging in the balance, while Abraham works down to its lowest point the diminishing ratio of the just to be found there, or of David's appearing before the Pater Cœlestis as the great judge, of dramatic or tragic emotion there is little indeed. But Bayle's rhetoric easily ran to the edge of suspense, as in the opening of his seventh act, where he puts the dramatic question in the last line:--

      I have with fearcenesse mankynde oft tymes corrected,

       СКАЧАТЬ