A History of French Literature. Edward Dowden

one remarkable prose-writer of the time—ANTOINE DE LA SALLE. His residence in Rome (1422) had made him acquainted with the tales of the Italian novellieri; he was a friend of the learned and witty Poggio; René of Anjou entrusted to him the education of his son; when advanced in years he became the author certainly of one masterpiece, probably of three. If he was the writer of the Quinze Joies de Mariage, he knew how to mask a rare power of cynical observation under a smiling face: the Church had celebrated the fifteen joys of the Blessed Virgin; he would ironically depict the fifteen afflictions of wedded life, in scenes finely studied from the domestic interior. How far the Cent Nouvelles nouvelles are to be ascribed to him is doubtful; it is certain that these licentious tales reproduce, with a new skill in narrative prose, the spirit of indecorous mirth in their Italian models. The Petit Jehan de Saintré is certainly the work of Antoine de la Salle; the irony of a realist, endowed with subtlety and grace, conducts the reader through chivalric exaltations to vulgar disillusion. The writer was not insensible to the charm of the ideals of the past, but he presents them only in the end to cover them with disgrace. The anonymous farce of Pathelin, and the Chronique de petit Jehan de Saintré, are perhaps the most instructive documents which we possess with respect to the moral temper of the close of the Middle Ages; and there have been critics who have ventured to ascribe both works to the same hand.

      II

      THE DRAMA

      The mediæval drama in France, though of early origin, attained its full development only when the Middle Ages were approaching their term; its popularity continued during the first half of the sixteenth century. It waited for a public; with the growth of industry, the uprising of the middle classes, it secured its audience, and in some measure filled the blank created by the disappearance of the chansons de geste. The survivals of the drama of the twelfth and thirteenth centuries are few; the stream, as we know, was flowing, but it ran underground.

      The religious drama had its origin in the liturgical offices of the Church. At Christmas and at Easter the birth and resurrection of the Saviour were dramatically recited to the people by the clergy, within the consecrated building, in Latin paraphrases of the sacred text; but, as yet, neither Jesus nor His mother appeared as actors in the drama. By degrees the vernacular encroached upon the Latin and displaced it; the scene passed from the church to the public place or street; the action developed; and the actors were priests supported by lay-folk, or were lay-folk alone.

      The oldest surviving drama written in French (but with interspersed liturgical sentences of Latin) is of the twelfth century—the Représentation d'Adam: the fall of man, and the first great crime which followed—the death of Abel—are succeeded by the procession of Messianic prophets. It was enacted outside the church, and the spectators were alarmed or diverted by demons who darted to and fro amidst the crowd. Of the thirteenth century, only two religious pieces remain. Jean Bodel, of Arras, was the author of Saint Nicholas. The poet, himself about to assume the cross, exhibits a handful of Crusaders in combat with the Mussulmans; all but one, a supplicant of the saint, die gloriously, with angelic applause and pity; whereupon the feelings of the audience are relieved by the mirth and quarrels of drinkers in a tavern, who would rob St. Nicholas of the treasure entrusted to his safeguard; miracles, and general conversion of the infidels, conclude the drama. The miracle of Théophile, the ambitious priest who pawned his soul to Satan, and through our Lady's intercession recovered his written compact, is by the trouvère Rutebeuf. These are scanty relics of a hundred years; yet their literary value outweighs that of the forty-two Miracles de Notre Dame of the century which followed—rude pieces, often trivial, often absurd in their incidents, with mystic extravagance sanctifying their vulgar realism. They formed, with two exceptions, the dramatic repertory of some mediæval puy, an association half-literary, half-religious, devoted to the Virgin's honour; their rhymed octosyllabic verse—the special dramatic form—at times borders upon prose. One drama, and only one, of the fourteenth century, chooses another heroine than our Lady—the Histoire de Grisélidis, which presents, with pathos and intermingling mirth, those marvels of wifely patience celebrated for other lands by Boccaccio, by Petrarch, and by Chaucer.

      The fifteenth-century Mystery exhibits the culmination of the mediæval sacred drama. The word mystère,² first appropriated to tableaux vivants, is applied to dramatic performances in the royal privilege which in 1402 conferred upon the association known as the Confrérie de la Passion the right of performing the plays of our Redemption. Before this date the Blessed Virgin and the infant Jesus had appeared upon the scene. The Mystery presents the course of sacred story, derived from the Old and the New Testaments, together with the lives of the saints from apostolic times to the days of St. Dominic and St. Louis; it even includes, in an extended sense, subjects from profane history—the siege of Orleans, the destruction of Troy—but such subjects are of rare occurrence during the fifteenth century.

      ² Derived from ministerium (métier), but doubtless often drawing to itself a sense suggested by the mysteries of religion.

      For a hundred years, from 1450 onwards, an unbounded enthusiasm for the stage possessed the people, not of Paris merely, but of all France. The Confrères de la Passion, needing a larger repertoire, found in young ARNOUL GREBAN, bachelor in theology, an author whose vein was copious. His Passion, written about the middle of the fifteenth century, embraces the entire earthly life of Christ in its thirty-four thousand verses, which required one hundred and fifty performers and four crowded days for the delivery. Its presentation was an unprecedented event in the history of the theatre. The work of Greban was rehandled and enlarged by Jean Michel, and great was the triumph when it was given at Angers in 1486. Greban was not to be outdone either by his former self or by another dramatist; in collaboration with his brother Simon, he composed the yet more enormous Actes des Apôtres, in sixty-two thousand lines, demanding the services of five hundred performers. When presented at Bourges as late as 1536, the happiness of the spectators was extended over no fewer than forty days. The Mystery of the Old Testament, selecting whatever was supposed to typify or foreshadow the coming of the Messiah, is only less vast, and is not less incoherent. Taken together, the Mysteries comprise over a million verses, and what remains is but a portion of what was written.

      Though the literary value of the Mysteries is slight, except in occasional passages of natural feeling or just characterisation, their historical importance was great; they met a national demand—they constituted an animated and moving spectacle of universal interest. A certain unity they possessed in the fact that everything revolved around the central figure of Christ and the central theme of man's salvation; but such unity is only to be discovered in a broad and distant view. Near at hand the confusion seems great. Their loose construction and unwieldy length necessarily endangered their existence when a truer feeling for literary art was developed. The solemnity of their matter gave rise to a further danger; it demanded some relief, and that relief was secured by the juxtaposition of comic scenes beside scenes of gravest import. Such comedy was occasionally not without grace—a passage of pastoral, a song, a naïve piece of gaiety; but buffoonery or vulgar riot was more to the taste of the populace. It was pushed to the furthest limit, until in 1548 the Parlement of Paris thought fit to interdict the performance of sacred dramas which had lost the sense of reverence and even of common propriety. They had scandalised serious Protestants; the Catholics declined to defend what was indefensible; the humanists and lovers of classical art in Renaissance days thought scorn of the rude mediæval drama. Though it died by violence, its existence could hardly have been prolonged for many years. But in the days of its popularity the performance of a mystery set a whole city in motion; carpenters, painters, costumiers, machinists were busy in preparation; priests, scholars, citizens rehearsed their parts; country folk crowded to every hostelry and place of lodging. On the day preceding the first morning of performance the personages, duly attired—Christians, Jews, Saracens, kings, knights, apostles, priests—defiled through the streets on their way to the cathedral to mass. The vast stage hard by the church presented, with primitive properties, from right to left, the succession of places—lake, mountain, manger, prison, banquet-chamber—in which the action should be imagined; and from one station to another the actors passed as the play proceeded. At one end of the stage rose heaven, where God sat