These plays which the monks made were called Mystery or Miracle plays. I cannot tell you the exact date of our first Miracle plays, but the earliest that we know of certainly was acted at the end of the eleventh or beginning of the twelfth century. It is not unreasonable to suppose, however, that there had been still earlier plays of which we know nothing. For the Miracle plays did not spring all at once to life, they began gradually, and the beginnings can be traced as far back as the ninth century. In an old book of rules for Winchester Cathedral, written about 959, there are directions given for showing the death and resurrection of Christ in dumb show chiefly, with just a few Latin sentences to explain it. By degrees these plays grew longer and fuller, until in them the whole story of man from the Creation to the Day of Judgment was acted in what was called a cycle or circle of short acts or plays.
But although these plays were looked upon as an act of religion, they were not all solemn. At times, above the grave tones of the monks or the solemn chanting of the choir, laughter rang out.
For some of the characters were meant to be funny, and the watching crowd knew and greeted them as such even before they spoke, just as we know and greet the jester or the clown.
The demons were generally funny, and Noah"s wife, who argued about going into the ark. The shepherds, also, watching their flocks by night, were almost sure to make the people laugh.
But there were solemn moments, too, when the people reverently listened to the grave words of G.o.d the Father, or to those, tender and loving, of Mary, the Virgin Mother. And when the shepherds neared the manger where lay the wondrous Babe, all jesting ceased. Here there was nothing but tender, if simple and unlearned, adoration.
In those early days Latin was the tongue of the Church, and the Miracle plays were at first said in Latin. But as the common folk could not understand what was said, the plays were chiefly shown in dumb show. Soon, however, Latin was given up, and the plays were acted in English. Then by degrees the churches grew too small to hold the great crowds of people who wished to see the plays, and so they were acted outside the church door in the churchyard, on a stage built level with the steps. The church, then, could be made to represent heaven, where G.o.d and the angels dwelt. The stage itself was the world, and below it was h.e.l.l, from out of which came smoke and sometimes flames, and whence might be heard groans and cries and the clanking of chains.
But the playing of Mysteries and Miracles at the church doors had soon to be given up. For the people, in their excitement, forgot the respect due to the dead. They trampled upon the graves and destroyed the tombs in their eagerness to see. And when the play was over the graveyard was a sorry sight with trodden gra.s.s and broken headstones. So by degrees it came about that these plays lost their connection with the churches, and were no more played in or near them. They were, instead, played in some open s.p.a.ce about the town, such as the market-place. Then, too, the players ceased to be monks and priests, and the acting was taken up by the people themselves. It was then that the playing came into the hands of the trade guilds.
Nowadays we hear a great deal about "trades unions." But in those far-off days such things were unknown. Each trade, however, had its own guild by which the members of it were bound together. Each guild had its patron saint, and after a time the members of a guild began to act a play on their saint"s day in his honor. Later still the guilds all worked together, and all acted their plays on one day. This was Corpus Christi Day, a feast founded by Pope Urban IV in 1264. As this feast was in summer, it was a very good time to act the plays, for the weather was warm and the days were long. The plays often began very early in the morning as soon as it was light, and lasted all day.
The Miracles were now acted on a movable stage. This stage was called a pageant, and the play which was acted on it was also in time called a pageant. The stage was made in two stories. The upper part was open all round, and upon this the acting took place. The under part was curtained all round, and here the actors dressed. From here, too, they came out, and when they had finished their parts they went back again within the curtains.
The movable stages were, of course, not very large, so sometimes more than one was needed for a play. At other times the players overflowed, as it were, into the audience. "Here Herod rages on the pageant and in the street also" is one stage direction. The devils, too, often ran among the people, partly to amuse them and partly to frighten and show them what might happen if they remained wicked. At the Creation, animals of all kinds which had been kept chained up were let loose suddenly, and ran among the people, while pigeons set free from cages flew over their heads.
Indeed, everything seems to have been done to make the people feel the plays as real as possible.
The pageants were on wheels, and as soon as a play was over at the first appointed place, the stage was dragged by men to the next place and the play again began. In an old MS. we are told, "The places where they played them was in every streete. They begane first at the abay gates, and when the first pagiante was played, it was wheeled to the highe crosse befor the mayor, and soe to every streete. And soe every streete had a pagiant playinge before them at one time, till all the pagiantes for the daye appoynted weare played. And when one pagiante was neare ended worde was broughte from streete to streete, that soe they mighte come in place thereof, exceedinge orderly. And all the streetes have theire pagiantes afore them all at one time playinge togeather."*
*Harleian MS., 1948.
Thus, if a man kept his place all a long summer"s day, he might see pa.s.s before him pageant after pageant until he had seen the whole story of the world, from the Creation to the Day of Judgment.
In time nearly every town of any size in England had its own cycle of plays, but only four of these have come down to us.
These are the York, the Chester, the Wakefield, and the Coventry cycles. Perhaps the most interesting of them all are the Wakefield plays. They are also called the Townley plays, from the name of the family who possessed the ma.n.u.script for a long time.
Year after year the same guild acted the same play. And it really seemed as if the pageant was in many cases chosen to suit the trade of the players. The water-drawers of Chester, for instance, acted the Flood. In York the shipwrights acted the building of the ark, the fishmongers the Flood, and the gold- beaters and money-workers the three Kings out of the East.
The members of each guild tried to make their pageant as fine as they could. Indeed, they were expected to do so, for in 1394 we find the Mayor of York ordering the craftsmen "to bring forth their pageants in order and course by good players, well arrayed and openly speaking, upon pain of losing of 100 shillings, to be paid to the chamber without any pardon."*
*Thomas Sharp, Dissertation on the Pageants.
So, in order to supply everything that was needful, each member of a guild paid what was called "pageant silver." Accounts of how this money was spent were carefully kept. A few of these have come down to us, and some of the items and prices paid sound very funny now.
"Paid for setting the world of fire 5d.
For making and mending of the black souls hose 6d.
For a pair of new hose and mending of the old for the white souls 18d.
Paid for mending Pilate"s hat 4d."
The actors, too, were paid. Here are some of the prices:--
"To Fawson for hanging Judas 4d.
Paid to Fawson for c.o.c.k crowing 4d.
Some got much more than others. Pilate, for instance, who was an important character, got 4s., while two angels only got 8d.
between them. But while the rehearsing and acting were going on the players received their food, and when it was all over they wound up with a great supper.
Chapter x.x.xIII HOW THE SHEPHERDS WATCHED THEIR FLOCKS
IN this chapter I am going to give you a part of one of the Townley plays to show you what the beginnings of our drama were like,
Although our forefathers tried to make the pageants as real as possible, they had, of course, no scenery, but acted on a little bare platform. They never thought either that the stories they acted had taken place long ago and in lands far away, where dress and manners and even climate were all very different from what they were in England.
For instance, in the Shepherd"s play, of which I am going to tell, the first shepherd comes in shivering with cold. For though he is acting in summer he must make believe that it is Christmas-time, for on Christmas Day Christ was born. And Christmas-time in England, he knows, is cold. What it may be in far-off Palestine he neither knows nor cares.
"Lord, what these weathers are cold! and I am ill happed; I am near hand dulled so long have I napped; My legs they fold, my fingers are chapped, It is not as I would, for I am all lapped In sorrow.
In storm and tempest, Now in the east, now in the west, Woe is him has never rest Mid-day or morrow."
In this strain the shepherd grumbles until the second comes. He, too, complains of the cold.
"The frost so hideous, they water mine een, No lie!
Now is dry, now is wet, Now is snow, now is sleet, When my shoon freeze to my feet, It is not all easy."
So they talk until the third shepherd comes. He, too, grumbles.
"Was never syne Noah"s floods such floods seen; Winds and rains so rude, and storms so keen."
The first two ask the third shepherd where the sheep are. "Sir,"
he replies,
"This same day at morn I left them i the corn When they rang lauds.
They had pasture good they cannot go wrong."
That is all right, say the others, and so they settle to sing a song, when a neighbor named Mak comes along. They greet the newcomer with jests. But the second shepherd is suspicious of him.
"Thus late as thou goes, What will men suppose?
And thou hast no ill nose For stealing of sheep."
"I am true as steel," says Mak. "All men wot it. But a sickness I feel that holds me full hot," and so, he says, he is obliged to walk about at night for coolness.
The shepherds are all very weary and want to sleep. But just to make things quite safe, they bid Mak lie down between them so that he cannot move without awaking them. Mak lies down as he is bid, but he does not sleep, and as soon as the others are all snoring he softly rises and "borrows" a sheep.
Quickly he goes home with it and knocks at his cottage door.
"How, Gill, art thou in? Get us a light."
"Who makes such din this time of night?" answers his wife from within.
When she hears that it is Mak she unbars the door, but when she sees what her husband brings she is afraid.
"By the naked neck thou art like to hang," she says.