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Props and Animals in the English Mystery Plays, 1906

The following comes from a 1906 master’s thesis by Allie V. Parks titled, “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays” (see part 1 here and part 2 here). These were religious pageants performed in England from the 10th to the 16th centuries. I’ve reformatted the text a bit to make it a little more readable, since it is already challenging trying to decipher the Middle English text:

In the Crucifixion scene a cross seemed actually to be used. Chambers quotes on page 276 from “The Hall book of the Corporation at Leicester, 1504. Paid for mending the garment of Jesus and the cross painting“. In the Shakespeare Society Chester Plays, in the play ‘The Histories of Lot and Abraham’ p. 59. here the Messenger doth offer to Melchesadecke a standinge cupe and bredde, and again on page 61, Here Lotte dothe offer to Melchesadecke a goodly cupe. Undoubtedly a cup was part of the properties in this play. On page 72 Abraham is directed to “kisse his sonne Isaake, and bynde a charchaffe aboute his heade“. Page 49 of the same edition, in the ‘Noah’ play, the following directions regarding the building of the Ark occur: Then Noye with all his family shall make a signe as though the wroughte upon the shippe with diverse instruments, and after that God shall speake to Noye, sayinge,

This direction would seem to show that a sort of pantomimic performance was gone through with and not any real work in the Ark building.

I found one reference to the use of straw, on page 370 of Chambers ‘Mediaeval Plays’ in the accounts of the Trinity House at Hull, Yorkshire: “Straw, for Noah and his children ijd.”

The stage directions for the use of animals are very few. The Chester Plays of the Shakespeare Society give on page 74, Then let Abraham take the lambe and kille him, and on page 150, Then the kinges goe downe to the beastes and ryde aboute. It seems hardly probable that Abraham really offered a lamb in place of his son, but he may have gone through the motions of doing so. This is the only stage direction in any of the cycles which might lead to the supposition that a lamb was really used for the sacrifice.

I have already quoted the directions for the use of horses on page 150, Then the kinges goe down to the beastes and ryde aboute. There is one other reference to the use of horses on page 253 of this edition of the Chester Plays, in ‘The Entry Into Jerusalem,’ Here Cryst rydyth out of the place; The animal may have been an ass; there is nothing to indicate what animal he rode upon.

There is one stage direction regarding the use of fowls in the Coventry cycle. This occurs on page 178 as follows: and ther Mary offery the ffowlys onto the auterre, and seyth.

Parks, Allie V. “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays.” Thesis. University of Illinois, 1906. Internet Archive, 29 Oct. 2013. Web. 18 Oct. 2016. <https://archive.org/details/stagepropertiesc00park>.

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Fire in the English Mystery Plays, 1906

The following comes from a 1906 master’s thesis by Allie V. Parks titled, “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays” (see part 1 here). These were religious pageants performed in England from the 10th to the 16th centuries. I’ve reformatted the text a bit to make it a little more readable, since it is already challenging trying to decipher the Middle English text:

In regard to the use of fire on the Mystery stage, Mr. L. W. Cushman in “The Devil And The Vice,” says on page 24, “None of the great Mystery-cycles contain, in the stage directions, any mention of the use of fire. Sharp found in the account books only one entry for fire in hell-mouth and that of a late date; 1557, “Item payd for keeping of fyre at hell mouth iiijd.”

In the ‘York Plays,’ however, Lucifer complains at the time of his fall, of intollerable heat, “alyke hat,” 5/97 and again, he complains of the heat and smoke, which rolls up from below, “ye smore me in smoke, 5/117.” This statement may easily be disproved by the following stage directions, in the ‘Abraham and Isaac Play’ already quoted, p. 65, Heare Abraham taketh a sworde and fire, shows that fire was used on the stage.

On page 391 of Mediaeval Plays, Chambers gives stage directions of a very early play, at Cornwall, “Lucifer voydeth & goeth downe to hell apareled fowle with fyre about hem turning to hell and every degre of devylls of lether & spirytis on cordis runing into ye playne and so remayne ther.” In the stage directions of the Chester cycle by the Early English Text Society, p. 42, Then a flame shall Descende upon the sacrifice of abell.

Parks, Allie V. “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays.” Thesis. University of Illinois, 1906. Internet Archive, 29 Oct. 2013. Web. 18 Oct. 2016. <https://archive.org/details/stagepropertiesc00park>.

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Properties of the English Miracle Plays, 1906

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The following comes from a 1906 master’s thesis by Allie V. Parks titled, “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays.” These were religious pageants performed in England from the 10th to the 16th centuries. I’ve reformatted the text a bit to make it a little more readable, since it is already challenging trying to decipher the Middle English text:

We find in the stage direction mention of the stage properties as follows.

  • In the Coventry Mysteries page 249 — and ther xal be a lytil oratory with stolys and cusshonys clenly be- seyn plyche as it were a counsel-hous.
  • page 259- Here Petyr and John gon forth metyng with Symon leprows beryng a kan with watyr.
  • page 261- Here Cryst enteryth into the hous with his dispiclis, and ete the Paschas lomb.
  • page 277-  Here he takyth the basyn and the towaly-
  • p. 283 — and some dyagyaed in odyr garments with swerdys, gleynys, and other straunge wepons, with feyr and lanternys and torchis lyth.
  • p 296- Here thei xal bete Jhesus about the hed and the body— and settyn hym on a stol, and castyn a cloth ovyr his face-
  • p. 316 And qwhem he is skorgyd, thei put upon him a cloth of sylk, and settyn hym on a stol, and puttyn a kroune of thornys on hese hed with forkys; and the Jewys knelyng to Cryst, taking hym a septer and skorning him, and than thei xal pullyn of the purpyl clothe, and don on ageyn his owyn clothis; and leyn the crosse in hese necke to berynt, and drawyn hym forth with ropys.
  • p. 335– a ladder to take Cryst from the cross.
  • p. 337–  and leve the Maryes at the Sephulchere.
  • p. 336 Here thei shall leyn Cryst in his grave.

The last named reference would seem to indicate that some sort of grave or tomb was one of the stage properties of this play.

  • p. 332–Pylat, Annas and Cayphas go to ther skaffaldys.
  • p. 25- Then God douthe make the woman of the ribbe of Adam.

It would seem that a rib-bone was actually used in the creation scene. On p 388 of Chambers ‘Medieval Stage’ in the inventory of the Company of Grocers, Whitsun Plays, this item also relating to the rib occurs, A Rybbe colleyrd Red.

Another reference to the use of swords on the stage, occurs in the stage directions of the ‘Chester Plays,’ Early English Text Society edition, page 81.  “Here Abraham takes and binds his sonne Isaake upon the alter, and makes a signe as though he would cut of his head with the sword; then the angell comes and takes the ends and stayeth it saying”—

In the Chester Plays by the Shakespeare Society p. 65, Heare Abraham taketh a sword and fier. In this play also Abraham is directed to take a “sorde” and make as though he would cut of his son’s head.

Chambers in The Mediaeval Stage, p. 377, from “The Hall book of the Corporation of at Leicester” gives, 1546-7 Pd. for makynge of a sworde & payntinge of the same for Harroode. This sword was probably made of wood, as it required painting, and on page 345- For the hyre of a sworde. On page 345 are also items of expense, For two bagges of leder, and For gunpowder.

Parks, Allie V. “Stage Properties, Costumes, Scenery and Music of the English Miracle Plays.” Thesis. University of Illinois, 1906. Internet Archive, 29 Oct. 2013. Web. 18 Oct. 2016. <https://archive.org/details/stagepropertiesc00park>.

Education

Medieval Theatre and Trade Guilds

Drawing of a mystery play by David Jee, from Thomas Sharp's "Coventry Mysteries", 1825
Drawing of a mystery play by David Jee, from Thomas Sharp's "Coventry Mysteries", 1825

How were props made in Medieval theatres? Before Shakespeare’s time, European theatre consisted of festivals and traveling religious pageants. Trade guilds were maturing into full-fledged institutions by the fourteenth century. It would seem that most of the props (and other production values) were provided by these guilds.

Gradually, too, the priests lost their hold even on the plays themselves; skillful actors from among the laymen began to take many of the parts; and at last in some towns the trade-guilds, or unions of the various handicrafts, which had secured control of the town governments, assumed entire charge…

Generally each play was presented by a single guild (though sometimes two or three guilds or two or three plays might be combined), and sometimes, though not always, there was a special fitness in the assignment, as when the watermen gave the play of Noah’s Ark or the bakers that of the Last Supper. In this connected form the plays are called the Mystery or Miracle Cycles…

(A History of English literature for Students, by Robert Huntington Fletcher, 1916: pp. 85-88)

Thus it would appear the productions were very artisan-based; a ship was built as a ship would be built, rather than as some cheap facsimile. We read further that:

at York before 1378 the management of the different plays was already divided out between the different crafts, and it is probable that the allusions to the method of representation which have been gleaned from later records apply equally well to these fourteenth century performances…

On the morning of the performance each pageant would be rolled out of its shed and dragged in its turn to the first of the ‘stations’ at which the plays were acted. The first performance over, the pageant would be dragged through the streets to the second station, and then the play repeated. At York each play was performed twelve times, and occasionally oftener, the choice of the stopping places or stations being determined by the liberality of the owners of the adjacent houses. These contributions were much needed, for the cost of the plays fell heavily on the guilds; five or six of them had sometimes to club together to produce a single pageant, while the sharing of the expenses led to frequent disputes. In a few cases the reason for the assignment of a play to a particular guild is obvious; thus the Shipwrights or Fishmongers commonly interested themselves in Noah and the Flood, while the Goldsmiths and Goldbeaters played the Magi. But as a rule the wealth of the guild and the cost of the necessary dresses and stage properties were the chief considerations.

(Chamber’s Cyclopædia of English Literature, by Robert Chambers, 1902: pp. 47-48)

and

Each guild was entrusted as far as possible with a performance in harmony with the character of its own craft; thus the building of the Ark was represented by the shipwrights. The number of these associations seems startling, until the great subdivision of labour in the Middle Age is considered, and the jealousy lest one craft should encroach on the domain of another. We hear o’ bladesmiths, sheathers, buckle-makers, girdelers, corvisors (shoemakers), spicers, fletchers (arrow-makers), pinners, needlers, and whittawers (workers in white leather).

(English Literature: From the beginning of the age of Henry VIII, by Richard Garnett and Edmund Gosse, 1903: pp. 223-225)

In many ways, it would seem the guilds provided these pageants as a way to showcase the skills of their members and advertise their abilities. Between the numerous guilds, these pageants must have had quite the variety of props and costumes. Some of these pageants lasted all day, encompassing the entirety of sacred history. By dividing up the parts between the different guilds, it became economically feasible.

Let’s look at some of the more practical aspects of Medieval theatre production.

The expense accounts of the guilds, sometimes luckily preserved, furnish many picturesque and amusing items, such as these: ‘Four pair of angels’ wings, 2 shillings and 8 pence.’ ‘For mending of hell head, 6 pence.’ ‘Item, link for setting the world on fire.’…

To the guilds the giving of the plays was a very serious matter. Often each guild had a ‘pageant-house’ where it stored its ‘properties,’ and a pageant-master who trained the actors and imposed substantial fines on members remiss in cooperation.

(Fletcher)

We can compare this to a later account of expenses in my previous post on Theatrical profits and expenses in 1511.

Finally, let’s take a quick look at the construction of some of these props and effects:

There could be little attempt at scenery, but details of costume and stage fittings are abundantly supplied by the account books of the municipalities, when these have been preserved, and are full of curiosity and interest. The representation of Paradise naturally surpassed the powers of the scenic artists of that period, but they were perfectly at home in Hell, and especial pains were taken with Hell mouth, delineated as the literal mouth of an enormous monster, and with the pitchforks and clubs of the demons. The latter implements were considerately made of wadding: but the gunpowder which the fiends are enjoined to carry about various parts of their persons, if not mere brutum fulmen, in which case it might as well have been omitted, must have been productive of considerable inconvenience to the performer.

(Garnett and Gosse)

Ha ha, blowing up performers with gunpowder. That’s props!