The Catholic World Volume I Part 84

History of England from the fall of Wolsey to the death of Elizabeth.

By James Anthony Froude, M.A. New York: Charles Scribner & Company.

The History of the Protestant Reformation, etc. By M.J. Spalding, D.D., Archbishop of Baltimore. Fourth revised edition. Baltimore: John Murphy & Company.

Ceremonial for the use of the Catholic Churches in the United States of America. Third edition, revised and enlarged. Baltimore: Kelly & Piet.

Meditations and Considerations for a Retreat of One Day in each Month.

Compiled from the writings of Fathers of the Society of Jesus.

Baltimore: Kelly & Piet.

The Year of Mary. Translated from the French of the Rev. M. d'Arville, Apostolic Prothonotary. Edited and in part translated by Mrs. J.

Sadlier. Philadelphia: Peter F. Cunningham.

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THE CATHOLIC WORLD,

VOL. I., NO. 5. AUGUST, 1865.

Translated from etudes Religieuses, Historiques, et Litteraires, par des Peres de la Compagnie de Jesus.

DRAMATIC MYSTERIES OF THE FIFTEENTH AND SIXTEENTH CENTURIES.

BY A. CAHOUR, S. J.

The drama of the Middle Ages ends with a sort of theatrical explosion.

Everything disappears at once, under all forms and on every side. It included, like that of earlier times, "mysteries" drawn from the Old and the New Testament; "miracles" and plays borrowed from legends, tragedies inspired by the acts of the martyrs and by chivalric romances, by ancient history and by modern history; "moralities" whose allegorical impersonations represent the vices and the virtues; pious comedies like those of Marguerite de Valois, Queen of Navarre, upon the Nativity of Jesus Christ, upon the Adoration of the Magi, upon the Holy Family in the desert; profane comedies like those of the "Two Daughters" and the "Two Wives" by the same princess; ludicrous farces like that of Patelin the Advocate; licentious farces _ad nauseam;_ finally, the _"Soties,"_ satirical plays in which the _Clercs de la Basoche_ and the _Enfants sans souci_ renewed the audacity of Aristophanes without reviving his talent. There were representations for all solemn occasions, for the patron-feasts of cities and parishes, for the a.s.semblies of a whole country, for the "joyous entry" of kings and princes. There were also scenic _entremets_ for banquets; and nearly all these displays were made with proportions so gigantic, with so much pomp and expense, that everybody must have partic.i.p.ated in them, priests and magistrates, lords and citizens, carpenters and minstrels. The representation of a "mystery" became the affair of a whole city, of a whole province. The hangings of the theatre, the costume of the actors, exhibited the most beautiful tapestries, the richest dresses, the most precious jewels of the neighboring chateaux, and even the ornaments of the churches--copes for the eternal Father, dalmatics for the angels.

One of our most ingenious and learned critics, whom it is impossible not to cite frequently when writing upon the dramatic poetry of the sixteenth century, M. Sainte-Beuve, in speaking of this prodigious fecundity, has remarked, that "when things are close to their end they often have a final season of remarkable brilliancy--it is their autumn--their vintage; {578} or it is like the last brilliant discharge in a piece of fireworks." Perhaps there is no better ill.u.s.tration of this phenomenon than that of a pyrotechnic display, which multiplying its jets of light, and illuminating the entire horizon at the very moment of its extinction, disappears into the night and leaves naught behind but its smoke. What is there left, in fact, after all this theatrical effervescence? One natural and truly French inspiration alone--the immortal farce of Patelin, dating from the second half of the fifteenth century, and revived at the commencement of the eighteenth by Brueys and Palaprat.

However, despite its poverty, this dramatic epoch merits our close attention. In giving us a picture of the public amus.e.m.e.nts of our forefathers, it will indicate, on the one hand, the nature of their morality and their literary tastes, and on the other, the causes of the decline of the old Christian drama at the verge of the revolution which delivered over the French stage to the ideas and the philosophy of paganism.

If we wished to give a catalogue of the productions of the fifteenth and the sixteenth centuries, we might easily compile it from the history of the brothers Parfait, the _"Recherches"_ of Beauchamps, and the _"Bibliotheque"_ of the Duke de la Valliere. Such a task, however abridged, would require a long chapter, and we neither have time to undertake it nor are we sorry at being obliged to omit it. Pa.s.sing straight to our goal, let us occupy ourselves with the tragic dramas alone, and even here we must put bounds to our inquiry under penalty of losing ourselves in endless and uninteresting details. All that which characterizes the Melpomene of the fifteenth and the commencement of the sixteenth centuries is found in the two great works, "The Mystery of the Pa.s.sion," and "The Mystery of the Acts of the Apostles." In these, and we may almost say in these only, shall we study its power and its originality.

"The Mystery of the Pa.s.sion" is the work of two Angevin poets, named alike Jehan Michel. The first, born toward the end of the fourteenth century, after having been a canon and at the same time secretary of Queen Yolande of Aragon, mother of the good King Rene, Count of Anjou and of Provence, became bishop of Angers, February 19, 1438, and died in the odor of sanct.i.ty, September 12, 1447. The second Jehan Michel, a very eloquent and scientific doctor, as la Croix du Maine informs us, was the chief physician of King Charles VIII., and died in Piedmont, August 22, 1493. He edited and printed, in 1486, the work of his namesake.

This mystery was played at Metz and at Paris in 1437, and at Angers three years afterward upon the commencement of the episcopacy of its first author. It is a gigantic trilogy, into which are fused and co-ordinated all the dramatic representations borrowed for three centuries from the canonical and apocryphal gospels.

"It is," remarks M. Douhaire, in his eleventh lecture on the History of Christian Poetry before the Renaissance,--"it is a great central sea into which flow all the streams of a common poetic region. From the refreshing pictures of the patriarchal life of Joachim and Ann to the sublime scenes of the resurrection of Jesus Christ and the saints of the ancient law, all, or nearly all, that has caught our eyes before is here found anew, sometimes as a reminiscence, sometimes in the lifelike and spirited form of a dialogue. The legend of the death of the Holy Virgin, the legends of the apostles, of Pilate, and of the Wandering Jew, have alone been omitted; whether because they appeared to the authors of the mystery to break the theological unity of their work, or because their length excluded them from a composition already swollen far beyond reasonable limits."

The mystery opens with a council held in heaven upon the redemption {579} of the human race. On the one side Mercy and Peace, in allegorical character, implore pardon for our first parents and their posterity. On the other, Justice and Truth demand the eternal condemnation of the guilty. To conciliate them, there must be found a man without sin who will freely die for the salvation of all. They go forth to seek him on the earth. To the council of heaven succeeds that of h.e.l.l. Lucifer in terror convokes his demons to oppose the redemption of the world. During their tumultuous deliberation the four virtues return in despair to heaven. They have failed to find the generous and pure victim necessary for expiation. The Son of G.o.d offers himself, and the mystery of the incarnation is decreed.

[Footnote 114] St. Joachim espouses St. Ann, and Mary is born of the union so long sterile. Then follows the scenic display of all the legendary and gospel narratives of her education, her marriage with St. Joseph, the incarnation of the Word, the birth of Jesus Christ, and all the wonders of his infancy up to his dispute in the temple with the doctors. It is at this point that the great drama completes its first part, which is ent.i.tled "The Mystery of the Conception." It is adapted, after the style of the time, for ninety-seven persons.

[Footnote 114: This is the idea of St. Bernard dramatized. _In festo Annunciationis B.M.V. Sermo primus_, No. 9; vol. i., p. 974.]

The second part, which has given its name to the entire drama, is the "Mystery of the Pa.s.sion of Jesus Christ." It is divided into four "days," each of which has its appropriate actors. The first day, which is for eighty-seven persons, extends from the preaching of St. John the Baptist, in the wilderness, to his beheading. The second requires a hundred persons. It comprises the sermons and miracles of our Saviour, and ends with the resurrection of Lazarus. The third commences with the triumphal entry of Jesus Christ into Jerusalem and ends with Annas and Caiphas. This day is for eighty-seven persons, like the first. The fourth requires five hundred. It is the representation of all the scenes in the tribunal of Pilate and at the court of Herod, at Calvary and at the holy sepulchre.

The third part, ent.i.tled "The Resurrection," represents Jesus Christ manifesting himself to his disciples in different places after he has risen from the tomb; then his ascension and entrance into heaven in the midst of concerts of angels; and finally, the descent of the Holy Spirit upon the apostles a.s.sembled together in an upper chamber. We have two different forms of this third part. One is in three days; the other in one. The former has only forty-five persons; one hundred and forty are needed for the latter.

These three dramas, of which the trilogy of the Pa.s.sion is composed, were played for a century and a half, sometimes together, sometimes separately. When represented at Paris, in 1437, at the entrance of Charles VII., they closed with a spectacle of the final judgment.

[Footnote 115] There are even found amplifiers who carry it back as far as the origin of the world. It will be difficult to say how much time the performance of this agglomeration of dramas required. Some idea, however, can be formed from a representation of the Old Testament, arranged about 1500, which set out with the creation of the angels and did not arrive at the nativity of our Lord Jesus Christ until after twenty-two days. Was the trilogy of the two Angevin poets sometimes preceded by this immense prelude? We cannot tell. But the length of the spectacle would render this conjecture incredible, since the "Triumphant Mystery of the Acts of the Apostles," played at Bruges, in 1536, lasted forty days, morning and afternoon. {580} These spectacles commenced ordinarily at nine in the morning. Then at eleven o'clock the people went to dinner, and returned again two hours after.

[Footnote 115: "All along the great Rue St. Denis," according to Alain Chartier, "to the distance of a stone's throw on both sides, were erected scaffoldings of great and costly construction, where were played The Annunciation of Our Lady, The Nativity of our Lord, his Pa.s.sion, his Resurrection, Pentecost, and the Last Judgment, the whole pa.s.sing off quite well." (Beauchamps' _Recherches sur les theaters de France,_ t. i., p. 254-256).]

This drama, thirty or forty times longer than our longest cla.s.sical tragedies, contains, at the least, sixty-six thousand verses. It was printed for the first time, in 1537, in two volumes folio, and proved its popularity by three different editions within four years. The emphasis of its t.i.tle attests, moreover, the immense success of its representation at Bruges the year before. It was the composition of two brothers, Arnoul and Simon Greban, born at Compiegne. Arnoul, by whom it was conceived and commenced about 1450, was a canon of Mans.

He died before he had finished versifying it. Simon, monk of St.

Riquier, in Ponthieu, completed it during the reign of Charles VII., and, consequently, before 1461. Their dramatic composition is divided into nine books. They have left to the "directors" of the spectacle the care of dividing it into more or fewer days, according to circ.u.mstances.

The first book commences with the a.s.sembling of the disciples in the upper chamber, and represents the election of St. Matthias, the descent of the Holy Spirit, and the earlier preaching of the apostles when braving the persecutions of the synagogue. The second book extends from the martyrdom of St. Stephen to the conversion of St.

Paul. The third is filled with the legendary traditions concerning the apostleship of St Thomas in India. The fourth brings back the spectacle to Jerusalem, where Herod dies after having cut off the head of St. James the Greater; then the scene is transferred to Antioch, where St. Peter, at the solicitation of Simon the Magician, is put into prison, and obtains his liberty by restoring to life the son of the prince of that city who had been dead ten years. The fifth book contains, first, the preaching of St. Paul at Athens, where he converts St. Denis, the future apostle of France; then, the death of the Blessed Virgin, at which the apostles are present, brought together suddenly by a miracle. The sixth book is consecrated to the apostleship and martyrdom of St. Matthew in Ethiopia, of St. Barnabas in the Isle of Cyprus, of St. Simon and St. Jude at Babylon, and, finally, of St. Bartholomew, whom Prince Astyages flayed alive. In the seventh book, St. Thomas ends his apostleship in India, slain by the sword; St. Matthias is stoned to death by the Jews; St. Andrew is crucified by the provost of Achaia; the Emperor Claudius dies and Nero succeeds him. In the eighth book, St. Philip and St. James the Less suffer martyrdom at Hierapolis. The two princes combine with the apostles against Simon the Magician and bring his miracles to naught.

St Paul recalls Patroclus to life, who had fallen from a high window while sleeping over the apostolic sermon. In the ninth and last book, Simon the Magician, availing himself of his most powerful enchantments in order to deceive the Romans, having caused himself to be lifted into the air by the demons, falls at the voice of St. Peter and is killed. Nero avenges him by imprisoning St. Peter and St. Paul--puts to death Proces and Martinian, their gaolers, whom they had converted and by whom they were set at liberty--arrests the two apostles anew, and condemns one to be crucified, the other to be beheaded. Then, terrified by the successive apparitions of the two martyrs, who announce to him the vengeance of heaven, he invokes the demons, demands their counsel, kills himself, and the devils bear away his soul to h.e.l.l.

When we add that each book is filled with striking conversions, that some terminate with the baptism of a whole city or a whole people, and that the apostles insure the triumph of the gospel even in death, a sufficient idea will have been given of the historic procession and the moral unity of this drama, or rather of this epic worked up in dialogue and arranged for the {581} stage. But in order to get a clearer notion of its theatrical power and poetic features, it is necessary to direct our attention, in the first place, to the interest of the legends which are here blended constantly with history; and, in the second place, to the fairy art and the magnificence of the spectacle.

Here, for instance, is an example of the legendary poetry interwoven in the piece. We borrow it from the third book. Gondoforus, king of India, wishes to build a magnificent palace; but he is in want of architects, and therefore sends his provost Abanes to Rome in search of one. The messenger mounts at once on a dromedary: he is followed by a servant leading a camel. In three and a half hours they are at Caesarea in Palestine, where the apostle St. James is dwelling. St.

Michael had descended from heaven to antic.i.p.ate the arrival of Abanes, and commands the apostle, in the name of our Lord, to offer himself as architect. Directed by the archangel, he accosts Abanes and tells him that he is the man he seeks. They breakfast together and set out, not this time on a dromedary and a camel, but in a ship conducted by Palinurus, who had just arrived, bringing St. James, the son of Zebedee, from Spain to Palestine. While they are making the voyage, the king of Andrinopolis is holding counsel upon the manner of celebrating the nuptials of his daughter Pelagia, who is espoused to the young chevalier Denis; and the result of this deliberation is that he must invite everybody who can come. The apostle and the Provost disembark at Andrinopolis at very moment when the herald the proclamation, in the name of the king, summoning to the banquet citizens of all conditions and even rangers--pilgrims and wayfarers.

St. Thomas consequently is present at the nuptial feast. A young Jewess chants a roundelay:

There is a G.o.d of Hebrew story.

Dwelling in eternal glory Who first of all things claims our love: Who made the earth, sea, sky above, And taught the morning stars to sing.

High would I laud this virtuous king, And blaming naught, his praises ring Through every hall, through every grove.

There is a G.o.d of Hebrew story, Dwelling in eternal glory, Who first of all things claims our love. [Footnote 116]

[Footnote 116: She commences in Hebrew: A sarahel zadab aheboin, Aga sela tanmeth thavehel Elyphaleth a der deaninin, etc. Then she translates her roundelay into French.]

St. Thomas, charmed with this song, begs that it may be repeated, and the king's butler boxes his ears.

Ere the morrow shall be through, Thy hand its fault will sorely rue,

says the apostle, adding--

'Twere better for thy purgatory, To suffer anguish transitory.

This prediction is not tardy of accomplishment. The butler is sent to the fountain by the cup-bearer. A lion comes up, and with a snap of his teeth bites off the guilty hand, while the poor man dies repentant and commending his soul to G.o.d. In the banquet hall all is gay confusion, when presently a dog enters with the dissevered hand. The king, informed of the prophecy and its accomplishment, prostrates himself with his whole family at the feet of the apostle, who blesses him. All at once there appears a branch of palm covered with dates.

The wedded couple eat of it and then fall asleep. In their dreams angels counsel them to preserve their virginity. After having baptized the king of Andrinopolis and all his household, St. Thomas renews his journey with his guide, and arrives in India.

Gondoforus and his brother Agatus salute the architect whom Abanes has brought. "Well, master, at what school did you study your art?" "My master surpa.s.ses all others in excellence." "And of whom did he learn his science?"

"Master and teacher had he none, He learneth from himself alone."

"Where is he?"

"In a country far away, He lives and ruleth regally: The sons of men his servants be, His twelve apprentices are we."

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