5-) English Literature

5-) English Literature 

Middle English literature (1066–1500)

After the Norman conquest of England in 1066, the written form of the Anglo-Saxon language became less common. Under the influence of the new aristocracy, French became the standard language of courts, parliament, and polite society. As the invaders integrated, their language and literature mingled with that of the natives, and the Norman dialects of the ruling classes became Anglo-Norman. From then until the 12th century, Anglo-Saxon underwent a gradual transition into Middle English. Political power was no longer in English hands, so that the West Saxon literary language had no more influence than any other dialect and Middle English literature was written in many dialects that corresponded to the region, history, culture, and background of individual writers.

In this period religious literature continued to enjoy popularity and Hagiographies were written, adapted and translated: for example, The Life of Saint Audrey, Eadmer's (c. 1060 – c. 1126). At the end of the 12th century, Layamon in Brut adapted the Norman-French of Wace to produce the first English-language work to present the legends of King Arthur and the Knights of the Round Table. It was also the first historiography written in English since the Anglo-Saxon Chronicle.

Middle English Bible translations, notably Wycliffe's Bible, helped to establish English as a literary language. Wycliffe's Bible is the name now given to a group of Bible translations into Middle English that were made under the direction of, or at the instigation of, John Wycliffe. They appeared between about 1382 and 1395. These Bible translations were the chief inspiration and cause of the Lollard movement, a pre-Reformation movement that rejected many of the teachings of the Roman Catholic Church. Another literary genre, that of Romances, appears in English from the 13th century, with King Horn and Havelock the Dane, based on Anglo-Norman originals such as the Romance of Horn (c. 1170), but it was in the 14th century that major writers in English first appeared. These were William Langland, Geoffrey Chaucer and the so-called Pearl Poet, whose most famous work is Sir Gawain and the Green Knight.

William Langland,  (born c. 1330—died c. 1400), presumed author of one of the greatest examples of Middle English alliterative poetry, generally known as Piers Plowman, an allegorical work with a complex variety of religious themes. One of the major achievements of Piers Plowman is that it translates the language and conceptions of the cloister into symbols and images that could be understood by the layman. In general, the language of the poem is simple and colloquial, but some of the author’s imagery is powerful and direct.

Langland's Piers Plowman (written c. 1360–87) or Visio Willelmi de Petro Plowman (William's Vision of Piers Plowman) is a Middle English allegorical narrative poem, written in unrhymed alliterative verse.

Sir Gawain and the Green Knight is a late 14th-century Middle English alliterative romance. It is one of the better-known Arthurian stories of an established type known as the "beheading game". Developing from Welsh, Irish and English tradition, Sir Gawain highlights the importance of honour and chivalry. Preserved in the same manuscript with Sir Gawayne were three other poems, now generally accepted as the work of the same author, including an intricate elegiac poem, Pearl. The English dialect of these poems from the Midlands is markedly different from that of the London-based Chaucer and, though influenced by French in the scenes at court in Sir Gawain, there are in the poems also many dialect words, often of Scandinavian origin, that belonged to northwest England.

Middle English lasted until the 1470s, when the Chancery Standard, a London-based form of English, became widespread and the printing press started to standardise the language. Chaucer is best known today for The Canterbury Tales. This is a collection of stories written in Middle English (mostly in verse although some are in prose), that are presented as part of a story-telling contest by a group of pilgrims as they travel together from Southwark to the shrine of St Thomas Becket at Canterbury Cathedral. Chaucer is a significant figure in the development of the legitimacy of the vernacular, Middle English, at a time when the dominant literary languages in England were still French and Latin.

At this time, literature in England was being written in various languages, including Latin, Norman-French, and English: the multilingual nature of the audience for literature in the 14th century is illustrated by the example of John Gower (c. 1330–1408). A contemporary of William Langland and a personal friend of Chaucer, Gower is remembered primarily for three major works: the Mirroir de l'Omme, Vox Clamantis, and Confessio Amantis, three long poems written in Anglo-Norman, Latin and Middle English respectively, which are united by common moral and political themes.

Significant religious works were also created in the 14th century, including those of Julian of Norwich (c. 1342 – c. 1416) and Richard Rolle. Julian's Revelations of Divine Love (about 1393) is believed to be the first published book written by a woman in the English language.

A major work from the 15th century is Le Morte d'Arthur by Sir Thomas Malory, which was printed by Caxton in 1485. This is a compilation of some French and English Arthurian romances, and was among the earliest books printed in England. It was popular and influential in the later revival of interest in the Arthurian legends.

Geoffrey Chaucer

Geoffrey Chaucer (1343–1400), author of The Canterbury Tales, was a significant figure in the development of the legitimacy of vernacular Middle English at a time when the dominant literary languages in England were still French and Latin. The invention of the printing press by Johannes Gutenberg in 1439 also helped to standardise the language, as did the King James Bible (1611) , and the Great Vowel Shift.

Poet Geoffrey Chaucer was born circa 1340 in London, England. In 1357 he became a public servant to Countess Elizabeth of Ulster and continued in that capacity with the British court throughout his lifetime. The Canterbury Tales became his best known and most acclaimed work. He died in 1400 and was the first to be buried in Westminster Abbey’s Poet’s Corner.

Chaucer’s first major work was ‘The Book of the Duchess’, an elegy for the first wife of his patron John of Gaunt. Other works include ‘Parlement of Foules’, ‘The Legend of Good Women’ and ‘Troilus and Criseyde’. In 1387, he began his most famous work, ‘The Canterbury Tales’, in which a diverse group of people recount stories to pass the time on a pilgrimage to Canterbury.

Medieval theatre

In the Middle Ages, drama in the vernacular languages of Europe may have emerged from enactments of the liturgy. Mystery plays were presented in the porches of cathedrals or by strolling players on feast days. Miracle and mystery plays, along with morality plays (or "interludes"), later evolved into more elaborate forms of drama, such as was seen on the Elizabethan stages. Another form of medieval theatre was the mummers' plays, a form of early street theatre associated with the Morris dance, concentrating on themes such as Saint George and the Dragon and Robin Hood. These were folk tales re-telling old stories, and the actors travelled from town to town performing these for their audiences in return for money and hospitality.

Mystery plays and miracle plays are among the earliest formally developed plays in medieval Europe. Medieval mystery plays focused on the representation of Bible stories in churches as tableaux with accompanying antiphonal song. They developed from the 10th to the 16th century, reaching the height of their popularity in the 15th century before being rendered obsolete by the rise of professional theatre.

There are four complete or nearly complete extant English biblical collections of plays from the late medieval period. The most complete is the York cycle of 48 pageants. They were performed in the city of York, from the middle of the 14th century until 1569. Besides the Middle English drama, there are three surviving plays in Cornish known as the Ordinalia.

Having grown out of the religiously based mystery plays of the Middle Ages, the morality play is a genre of medieval and early Tudor theatrical entertainment, which represented a shift towards a more secular base for European theatre. Morality plays are a type of allegory in which the protagonist is met by personifications of various moral attributes who try to prompt him to choose a godly life over one of evil. The plays were most popular in Europe during the 15th and 16th centuries.

The Somonyng of Everyman (The Summoning of Everyman) (c. 1509–1519), usually referred to simply as Everyman, is a late 15th-century English morality play. Like John Bunyan's allegory Pilgrim's Progress (1678), Everyman examines the question of Christian salvation through the use of allegorical characters.

PERIODS IN THE DEVELOPMENT OF THE DRAMA

In Europe, as in Greece, the drama had a distinctly religious origin. The first characters were drawn from the New Testament, and the object of the first plays was to make the church service more impressive, or to emphasize moral lessons by showing the reward of the good and the punishment of the evil doer. In the latter days of the Roman Empire the Church found the stage possessed by frightful plays, which debased the morals of a people already fallen too low. Reform seemed impossible; the corrupt drama was driven from the stage, and plays of every kind were forbidden. But mankind loves a spectacle, and soon the Church itself provided a substitute for the forbidden plays in the famous Mysteries and Miracles.

MIRACLE AND MYSTERY PLAYS

In France the name miracle was given to any play representing the lives of the saints, while the mystère represented scenes from the life of Christ or stories from the Old Testament associated with the coming of Messiah. In England this distinction was almost unknown; the name Miracle was used indiscriminately for all plays having their origin in the Bible or in the lives of the saints; and the name Mystery, to distinguish a certain class of plays, was not used until long after the religious drama had passed away.

The earliest Miracle of which we have any record in England is the Ludus de Sancta Katharina, which was performed in Dunstable about the year 1110. It is not known who wrote the original play of St. Catherine, but our first version was prepared by Geoffrey of St. Albans, a French schoolteacher of Dunstable. Whether or not the play was given in English is not known, but it was customary in the earliest plays for the chief actors to speak in Latin or French, to show their importance, while minor and comic parts of the same play were given in English.

For four centuries after this first recorded play the Miracles increased steadily in number and popularity in England. They were given first very simply and impressively in the churches; then, as the actors increased in number and the plays in liveliness, they overflowed to the churchyards; but when fun and hilarity began to predominate even in the most sacred representations, the scandalized priests forbade plays altogether on church grounds. By the year 1300 the Miracles were out of ecclesiastical hands and adopted eagerly by the town guilds; and in the following two centuries we find the Church preaching against the abuse of the religious drama which it had itself introduced, and which at first had served a purely religious purpose. But by this time the Miracles had taken strong hold upon the English people, and they continued to be immensely popular until, in the sixteenth century, they were replaced by the Elizabethan drama.

The early Miracle plays of England were divided into two classes: the first, given at Christmas, included all plays connected with the birth of Christ; the second, at Easter, included the plays relating to his death and triumph. By the beginning of the fourteenth century all these plays were, in various localities, united in single cycles beginning with the Creation and ending with the Final Judgment. The complete cycle was presented every spring, beginning on Corpus Christi day; and as the presentation of so many plays meant a continuous outdoor festival of a week or more, this day was looked forward to as the happiest of the whole year.

Probably every important town in England had its own cycle of plays for its own guilds to perform, but nearly all have been lost. At the present day only four cycles exist (except in the most fragmentary condition), and these, though they furnish an interesting commentary on the times, add very little to our literature. The four cycles are the Chester and York plays, so called from the towns in which they were given; the Towneley or Wakefield plays, named for the Towneley family, which for a long time owned the manuscript; and the Coventry plays, which on doubtful evidence have been associated with the Grey Friars (Franciscans) of Coventry. The Chester cycle has 25 plays, the Wakefield 30, the Coventry 42, and the York 48. It is impossible to fix either the date or the authorship of any of these plays; we only know certainly that they were in great favor from the twelfth to the sixteenth century. The York plays are generally considered to be the best; but those of Wakefield show more humor and variety, and better workmanship. The former cycle especially shows a certain unity resulting from its aim to represent the whole of man’s life from birth to death. The same thing is noticeable in Cursor Mundi, which, with the York and Wakefield cycles, belongs to the fourteenth century.

After these plays were written according to the general outline of the Bible stories, no change was tolerated, the audience insisting, like children at “Punch and Judy,” upon seeing the same things year after year. No originality in plot or treatment was possible, therefore; the only variety was in new songs and jokes, and in the pranks of the devil. Childish as such plays seem to us, they are part of the religious development of all uneducated people. Even now the Persian play of the “Martyrdom of Ali” is celebrated yearly, and the famous “Passion Play,” a true Miracle, is given every ten years at Oberammergau.

THE MORAL PERIOD OF THE DRAMA

The second or moral period of the drama is shown by the increasing prevalence of the Morality plays. In these the characters were allegorical personages,–Life, Death, Repentance, Goodness, Love, Greed, and other virtues and vices. The Moralities may be regarded, therefore, as the dramatic counterpart of the once popular allegorical poetry exemplified by the Romance of the Rose. It did not occur to our first, unknown dramatists to portray men and women as they are until they had first made characters of abstract human qualities. Nevertheless, the Morality marks a distinct advance over the Miracle in that it gave free scope to the imagination for new plots and incidents. In Spain and Portugal these plays, under the name auto, were wonderfully developed by the genius of Calderon and Gil Vicente; but in England the Morality was a dreary kind of performance, like the allegorical poetry which preceded it.

To enliven the audience the devil of the Miracle plays was introduced; and another lively personage called the Vice was the predecessor of our modern clown and jester. His business was to torment the “virtues” by mischievous pranks, and especially to make the devil’s life a burden by beating him with a bladder or a wooden sword at every opportunity. The Morality generally ended in the triumph of virtue, the devil leaping into hell-mouth with Vice on his back.

The best known of the Moralities is “Everyman,” which has recently been revived in England and America. The subject of the play is the summoning of every man by Death; and the moral is that nothing can take away the terror of the inevitable summons but an honest life and the comforts of religion. In its dramatic unity it suggests the pure Greek drama; there is no change of time or scene, and the stage is never empty from the beginning to the end of the performance. Other well-known Moralities are the “Pride of Life,” “Hyckescorner,” and “Castell of Perseverance.” In the latter, man is represented as shut up in a castle garrisoned by the virtues and besieged by the vices.

Like the Miracle plays, most of the old Moralities are of unknown date and origin. Of the known authors of Moralities, two of the best are John Skelton, who wrote “Magnificence,” and probably also “The Necromancer”; and Sir David Lindsay (1490-1555), “the poet of the Scotch Reformation,” whose religious business it was to make rulers uncomfortable by telling them unpleasant truths in the form of poetry. With these men a new element enters into the Moralities. They satirize or denounce abuses of Church and State, and introduce living personages thinly disguised as allegories; so that the stage first becomes a power in shaping events and correcting abuses.

THE INTERLUDES

It is impossible to draw any accurate line of distinction between the Moralities and Interludes. In general we may think of the latter as dramatic scenes, sometimes given by themselves (usually with music and singing) at banquets and entertainments where a little fun was wanted; and again slipped into a Miracle play to enliven the audience after a solemn scene. Thus on the margin of a page of one of the old Chester plays we read, “The boye and pigge when the kinges are gone.” Certainly this was no part of the original scene between Herod and the three kings. So also the quarrel between Noah and his wife is probably a late addition to an old play. The Interludes originated, undoubtedly, in a sense of humor; and to John Heywood (1497?-1580?), a favorite retainer and jester at the court of Mary, is due the credit for raising the Interlude to the distinct dramatic form known as comedy.

Heywood’s Interludes were written between 1520 and 1540. His most famous is “The Four P’s,” a contest of wit between a “Pardoner, a Palmer, a Pedlar and a Poticary.” The characters here strongly suggest those of Chaucer.  Another interesting Interlude is called “The Play of the Weather.” In this Jupiter and the gods assemble to listen to complaints about the weather and to reform abuses. Naturally everybody wants his own kind of weather. The climax is reached by a boy who announces that a boy’s pleasure consists in two things, catching birds and throwing snowballs, and begs for the weather to be such that he can always do both. Jupiter decides that he will do just as he pleases about the weather, and everybody goes home satisfied.

All these early plays were written, for the most part, in a mingling of prose and wretched doggerel, and add nothing to our literature. Their great work was to train actors, to keep alive the dramatic spirit, and to prepare the way for the true drama.