Originally published in 1965. The European dramatic tradition rests on a group of religious dramas that appeared between the tenth and twelfth centuries. These dramas, of interest in themselves, are also important for the light they shed on three historical and critical problems: the relation of drama to ritual, the nature of dramatic form, and the development of representational techniques. Hardison's approach is based on the history of the Christian liturgy, on critical theories concerning the kinship of ritual and drama, and on close analysis of the chronology and content of the texts themselves. Beginning with liturgical commentaries of the ninth century, Hardison shows that writers of the period consciously interpreted the Mass and cycle of the church year in dramatic terms. By reconstructing the services themselves, he shows that they had an emphatic dramatic structure that reached its climax with the celebration of the Resurrection. Turning to the history of the Latin Resurrection play, Hardison suggests that the famous Quem quaeritis—the earliest of all medieval dramas—is best understood in relation to the baptismal rites of the Easter Vigil service. He sets forth a theory of the original form and function of the play based on the content of the earliest manuscripts as well as on vestigial ceremonial elements that survive in the later ones. Three texts from the eleventh and twelfth centuries are analyzed with emphasis on the change from ritual to representational modes. Hardison discusses why the form inherited from ritual remained unchanged, while the technique became increasingly representational. In studying the earliest vernacular dramas, Hardison examines the use of nonritual materials as sources of dramatic form, the influence of representational concepts of space and time on staging, and the development of nonceremonial techniques for composition of dialogue. The sudden appearance of these elements in vernacular drama suggests the existence of a hitherto unsuspected vernacular tradition considerably older than the earliest surviving vernacular plays.

Over 15 years in the making, an unprecedented one-volume reference work. Many of today's students and teachers of literature, lacking a familiarity with the Bible, are largely ignorant of how Biblical tradition has influenced and infused English literature through the centuries. An invaluable research tool. Contains nearly 800 encyclopedic articles written by a distinguished international roster of 190 contributors. Three detailed annotated bibliographies. Cross-references throughout.

It has been widely accepted that the 10th-century liturgical plays developed naturally as a religious entity from the Mass. This approach is critiqued in The Origin of Medieval Drama where Leonard Goldstein places the development of the plays within the socio-economic context of the period, most notably the rapid rise of feudalism. Goldstein argues that the plays were a response by the Church to a decline in faith brought on by the burdens of feudalism on the peasantry. However, instead of revitalising faith, the plays which sought to assure the peasantry of their salvation actually represented and therefore reinforced the emerging private property relation. In looking at the origins of ancient Greek drama where scholars have concentrated more on social and cultural issues, Goldstein develops a Marxist model for the origins of medieval drama.

Drama in Medieval and Early Modern Europe moves away from the customary conceptual framework that artificially separates ‘medieval’ from ‘early modern’ drama to explore the role of drama and spectacle in England, France, the Low Countries, Spain, Italy, Switzerland, and the German-speaking areas that now constitute Austria and Germany. This book investigates the ranges of dramatic and performative techniques and strategies that playmakers across Europe used to adapt their work to the changing contexts in which they performed, and to the changing or expanding audiences that they faced. It considers the different views expressed through drama and spectacle on shared historical events, how communities coped with similar issues and why they ritually recycled these themes through reinvented or alternative forms that replaced or existed alongside their predecessors. A wide variety of genres of play are discussed throughout, including visitatio sepulchri (visit to the tomb) plays; Easter and Passion plays and morality plays; the French civic mystère; Italian sacre rappresentazioni performed by choirboys in the context of the church; Bürgertheater from the Swiss Confederacy; drama performed for the purpose of royal entertainment and propaganda; May and summer games; and the commercial, professional theatre of Shakespeare and Lope de Vega. Examining the strength of drama in relation to the larger cultural forces to which it adapted, and demonstrating the use of social, political, economic, and artistic networks to educate and support the social structures of communities, Drama in Medieval and Early Modern Europe offers a broader understanding of a shared European past across the traditional chronological divide of 1500. It is ideal for students of social history, and the history of medieval and early modern drama or literature.

This book presents a detailed survey and analysis of the surviving corpus of biblical drama from all parts of medieval Christian Europe. Over five hundred plays from the tenth to the sixteenth centuries are examined, in a wide-ranging discussion which makes available the full scope of this important part of theatre history. The volume is specially organised to provide a complete overview of major aspects of medieval biblical theatre, including the theatrical community of both audience and players; the major plays and cycles; and the legacy of medieval biblical theatre. The book also includes valuable appendices with information on the liturgical calendar, processions, and the Mass and the Bible.

Themes in Drama is a journal which brings together articles and review about the dramatic and theatrical activity of a wide range of cultures and periods. The articles offer original contributions to their own specialised fields, but are presented in such a way that their significance may be readily appreciated by non-specialists. The review section is especially important since reviewers have more than usual scope to give critical accounts of drama in performance and to discuss the most significant contributions to dramatic scholarship and criticism.

Scholars and analysts seeking to illuminate the extraordinary creativity and innovation evident in European medieval cultures and their afterlives have thus far neglected the important role of religious heresy. The papers collected here - reflecting the disciplines of history, literature, theology, philosophy, economics and law - examine the intellectual and social investments characteristic of both deliberate religious dissent such as the Cathars of Languedoc, the Balkan Bogomils, the Hussites of Bohemia and those who knowingly or unknowingly bent or broke the rules, creating their own 'unofficial orthodoxies'. Attempts to understand, police and eradicate all these, through methods such as the Inquisition, required no less ingenuity. The ambivalent dynamic evident in the tensions between coercion and dissent is still recognisable and productive in the world today.

While many ancient Jewish and Christian leaders voiced opposition to Greek and Roman theater, this volume demonstrates that by the time the public performance of classical drama ceased at the end of antiquity the ideals of Jews and Christians had already been shaped by it in profound and lasting ways. Readers are invited to explore how gods and heroes famous from Greek drama animated the imaginations of ancient individuals and communities as they articulated and reinvented their religious visions for a new era. In this study, Friesen demonstrates that Greek theater’s influence is evident within Jewish and Christian intellectual formulations, narrative constructions, and practices of ritual and liturgy. Through a series of interrelated case studies, the book examines how particular plays, through texts and performances, scenes, images, and heroic personae, retained appeal for Jewish and Christian communities across antiquity. The volume takes an interdisciplinary approach involving classical, Jewish, and Christian studies, and brings together these separate avenues of scholarship to produce fresh insights and a reevaluation of theatrical drama in relation to ancient Judaism and Christianity. Acting Gods, Playing Heroes, and the Interaction between Judaism, Christianity, and Greek Drama in the Early Common Era allows students and scholars of the diverse and evolving religious landscapes of antiquity to gain fresh perspectives on the interplay between the gods and heroes—both human and divine—of Greeks and Romans, Jews and Christians as they were staged in drama and depicted in literature.

Designed for the general reader, this splendid introduction to French literature from 842 A.D.—the date of the earliest surviving document in any Romance language—to the present decade is the most compact and imaginative single-volume guide available in English to the French literary tradition. In fact, no comparable work exists in either language. It is not the customary inventory of authors and titles but rather a collection of wide-angled views of historical and cultural phenomena. It sets before us writers, public figures, criminals, saints, and monarchs, as well as religious, cultural, and social revolutions. It gives us books, paintings, public monuments, even TV shows. Written by 164 American and European specialists, the essays are introduced by date and arranged in chronological order, but here ends the book’s resemblance to the usual history of literature. Each date is followed by a headline evoking an event that indicates the chronological point of departure. Usually the event is literary—the publication of an original work, a journal, a translation, the first performance of a play, the death of an author—but some events are literary only in terms of their repercussions and resonances. Essays devoted to a genre exist alongside essays devoted to one book, institutions are presented side by side with literary movements, and large surveys appear next to detailed discussions of specific landmarks. No article is limited to the “life and works” of a single author. Proust, for example, appears through various lenses: fleetingly, in 1701, apropos of Antoine Galland’s translation of The Thousand and One Nights; in 1898, in connection with the Dreyfus Affair; in 1905, on the occasion of the law on the separation of church and state; in 1911, in relation to Gide and their different treatments of homosexuality; and at his death in 1922. Without attempting to cover every author, work, and cultural development since the Serments de Strasbourg in 842, this history succeeds in being both informative and critical about the more than 1,000 years it describes. The contributors offer us a chance to appreciate not only French culture but also the major critical positions in literary studies today. A New History of French Literature will be essential reading for all engaged in the study of French culture and for all who are interested in it. It is an authoritative, lively, and readable volume.

This book examines the mediaeval English mystery play, the importance of ritual and archetypes, and how masonic traditions may have been influenced by these mediaeval dramas. Similarly to mystery plays, elements of masonic ceremonial use symbolic characters, archetypes, stories, and rituals to convey moral and spiritual teachings to its members. The rituals are steeped in symbolism and draw on a wide range of historical and cultural sources. Masonic rituals and mediaeval plays both emphasise community and fellowship. This book attempts to highlight the enduring power of symbolic performance, archetypes and the importance of belonging and fellowship in the pursuit of moral and spiritual improvement. The connection between ritual and mediaeval mystery plays is a tantalising subject of much debate, as Freemasonry is a fraternity claimed to have its roots in the mediaeval stonemasons’ guilds, whose members certainly participated in the mystery plays, especially those that depicted biblical stories relating to the building of King Solomon’s temple.