APPENDIX C
DOCUMENTS OF CRITICISM
[There is much vain repetition in learned controversy, whether literary or ethical. I have attempted, by extract or summary, to indicate the main critical positions taken up by writers of different schools with regard to plays, and at the same time to preserve the incidental information which they furnish on points of stage history. It does not seem to me necessary to do more than cite, as of minor importance, and practically adding nothing, T. Becon, The Catechisme (1564, Works, i, f. cccccxxxii); E. Hake, Merry Maidens of London (1567), A Touchstone for this Time (1574), sig. G 4v; E. Dering, Catechisme for Householders (1572); T. Brasbridge, Poor Man’s Jewel (1578); R. Crowley, Unlawful Practises of Prelates (> 1583), sig. B 3v; N. Bownde, Doctrine of the Sabbath (1595), 211; J. Norden, Progress of Piety (1596, ed. Parker Soc.), 177; T. Beard, Theatre of God’s Judgments (1597), 193, 197, 374; W. Vaughan, The Golden Grove (1600), i. 51; F. Hering, Rules for the Prevention of the Sickness (1603), sig. A 4v; R. Knolles, Six Books of a Commonweal (1606, from J. Bodin, Six Livres de la République, 1576–8, 1601), vi. 1; W. Perkins, Cases of Conscience (1608, ed. T. Pickering), 118; R. Bolton, Discourse of True Happiness (1611), 73; L. Bayly, Practice of Piety (c. 1612, ed. Webster, 1842), 182, 190; O. Lake, Probe Theologicall upon the Commandments (1612), 267; J. Dod and R. Cleaver, Exposition of the Ten Commandments (1612); G. Wither, Abuses Stript and Whipt (1613), ii. 3; D. Dyke, Michael and the Dragon (1615), 216. Probably such references could be multiplied indefinitely; they show how dread of the stage became a commonplace of pastoral theology. Thomas Spark’s Rehearsal Sermon (1579) is only known from the citation of it by Munday (cf. No. xxvii, infra).]
i. 1489 (?). Desiderius Erasmus.
[From Epistola 31, to an unnamed friend (P. S. Allen, Opus Epistolarum Des. Erasmi Roterodami, i. 123), conjecturally dated by Mr. Allen in 1489. Erasmus more briefly commends the educational use both of Terence and Plautus in De Ratione Studii (1511, Opera, i. 521). In 1532 he edited Terence, and to the same year belongs Epist. 1238 (Opera, iii. 2, 1457), which praises the comedies without re-arguing at length the ethical controversy; cf. W. H. Woodward, Desiderius Erasmus concerning the Aim and Method of Education (1904), 28, 39, 113, 164.]
Est enim in his Terentianis comoediis mirifica quaedam sermonis puritas, proprietas, elegantia ac, vt in tam antiquo comico, horroris minimum; lepos (sine quo rustica est omnis, quantumuis phalerata, oratio) et vrbanus et salsus. Aut hoc igitur magistro aut nemine discere licebit quo pacto veteres illi Latini, qui nunc vel nobis peius balbutiunt, locuti sint. Hunc itaque tibi non modo etiam atque etiam lectitandum censeo, verumetiam ad verbum ediscendum.
Caue autem ne homuncionum istorum imperitulorum, imo liuidulorum garritus te quicquam permoueant, qui vbi in ineptissimis authoribus Florista, Ebrardo Graecista, Huguitione se senuisse viderunt, nec tantis ambagibus ex imperitiae labyrintho potuisse emergere, id vnicum suae stulticiae solatium proponunt, si in eundem errorem suum iuniores omnes pelliciant. Nefas aiunt a Christianis lectitari Terentianas fabulas. Quam ob rem tandem quaeso? Nihil, inquiunt, praeter lasciuiam ac turpissimos adolescentum amores habent, quibus lectoris animum corrumpi necesse sit. Facile vnde libet corrumpitur qui corruptus accesserit. Syncerum nisi vas, quodcunque infundis acescit. Itane isti religiosuli ad caetera vel vtilissima talpis caeciores, ad vnam, si qua est, lasciuiam capreae sunt? Imo capri ac stolidi nihil sibi praeter nequitiam, qua sola imbuti sunt (indocti quippe iidemque mali), rapientes, non vident quanta illic sit moralitas, quanta vitae instituendae tacita exhortatio, quanta sententiarum venustas. Neque intelligunt totum hoc scripti genus ad coarguenda mortalium vitia accommodatum, imo adeo inuentum. Quid enim sunt comoediae, nisi seruus nugator, adolescens amore insanus, meretrix blanda ac procax, senex difficilis, morosus, auarus? Haec nobis in fabulis, perinde atque in tabula, proponuntur depicta; vt, quum in moribus hominum quid deceat, quid dedeceat, viderimus, alterum amemus alterum castigemus. En, in Eunucho Phaedria ille ex summa continentia in summam ineptiam amore, tanquam morbo validissimo, immutatus, adeo vt eundem esse non cognoscas; quam pulchro exemplo docet amorem rem esse et miserrimam et anxiam, instabilem et prorsus insaniae turpissimae plenam. Assentatores istos, pestilens hominum genus, Gnatonem suum, artis suae principem, spectare iubeto. Iactabundi et sibi placentes, quales diuitum plerosque imperitos videmus, Thrasonem suum spectent ac tandem cum sua magnificentia quam ridiculi sint intelligant.
Sed de his latius (quum [quae] de litteris scripsimus edemus) nostra leges, volente quidem Deo. Ad praesentem locum satis fuerit tetigisse comoedias Terentianas; modo recte legantur, non modo non ad subuertendos mores, verum etiam ad corrigendos maximopere valere, certe ad Latine discendum plane necessarias iudicauerim. An potius istud ex Catholicon, Huguitione, Ebrardo, Papia caeterisque ineptioribus sperare iubebunt? Mirum vero si his authoribus quis quid Latine dicat, cum ipsi nihil non barbare locuti sint. Huiusmodi amplectatur, qui balbutire volet; qui loqui cupiet, Terentium dicat, quem Cicero, quem Quintilianus, quem Hieronymus, quem Augustinus, quem Ambrosius et iuuenes didicere et senes vsi sunt; quem denique nemo, nisi barbarus, non amauit.
ii. 1523–31. Iohannes Ludovicus Vives.
(a)
[From Commentary on St. Augustine, De Civitate Dei (1522), viii. 27. The book was placed on the Index Expurgatorius, ‘donec corrigatur’, and Rainolds, Th’ Overthrow of Stage-Playes, 161, says that this was one of the offending passages. Vives, a Spaniard by birth, was lecturer at Louvain 1520–3, mainly in England 1523–8, and at Bruges 1528–31.]
At qui mos nunc est, quo tempore sacrum celebratur Christi morte sua genus humanum liberantis, ludos nihil prope a scenicis illis veteribus differentes populo exhibere, etiam si aliud non dixero satis turpe existimabit quisquis audiet, ludos fieri in re maxime seria. Ibi ridetur Iudas, quam potest ineptissima iactans, dum Christum prodit: ibi discipuli fugiunt militibus persequentibus, nec sine cachinnis et actorum et spectatorum: ibi Petrus auriculam rescindit Malcho, applaudente pullata turba, ceu ita vindicetur Christi captiuitas. Et post paulum, qui tam strenue modo dimicarat, rogationibus unius ancillulae territus abnegat magistrum, ridente multitudine ancillam interrogantem, et exibilante Petrum negantem. Inter tot ludentes, inter tot cachinnos et ineptias solus Christus est serius et seuerus. Quumque affectus conatur moestos elicere, nescio quo pacto non ibi tantum, sed etiam ad sacra frigefacit, magno scelere atque impietate, non tam eorum qui vel spectant vel agunt, quam sacerdotum, qui eiusmodi fieri curant. Sed hisce de rebus loquemur forsan commodiore loco.
(b)
[From De Tradendis Disciplinis, iii. 6 (1531, Opera, vi. 328).]
After comparing the Latinity of Plautus and Terence for school purposes, he adds:
Ex vtroque cuperem resecta quae pueriles animos iis vitiis possent polluere ad quae naturae quasi nutu quodam vergimus.
(c)
[From De Causis Corruptarum Artium, ii. 4 (1531, Opera, vi. 99).]
Venit in scenam poesis, populo ad spectandum congregato, et ibi sicut pictor tabulam proponit multitudini spectandam, ita poeta imaginem quandam vitae; vt merito Plutarchus de his dixerit, Poema esse picturam loquentem, et picturam poema tacens, ita magister est populi, et pictor, et poeta: corrupta est haec ars, quod ab insectatione flagitiorum et scelerum transiit ad obsequium prauae affectionis, vt quaecunque odisset poeta, in eum linguae ac stili intemperantia abuteretur: cui iniuriae atque insolentiae itum est obuiam, primum a diuitibus potentia sua, et opibus, hinc legibus, quibus cauebatur, ne quis in alium noxium carmen pangeret: tum inuolucris coepit tegi fabula; paullatim res tota ad ludicra, et in vulgum plausibilia, est traducta, ad amores, ad fraudes meretricum, ad periuria lenonis, ad militis ferociam et glorias; quae quum dicerentur cuneis refertis puerorum, puellarum, mulierum, turba opificum hominum, et rudium, mirum quam vitiabantur mores ciuitatis admonitione illa, et quasi incitatione ad flagitia, praesertim quum comici semper catastrophen laetam adderent amoribus, et impudicitiae; nam si quando addidissent tristes exitus, deterruissent ab iis actibus spectatores, quibus euentus esset paratus acerbissimus. In quo sapientior fuit qui nostra lingua scripsit Celestinam tragicomoediam; nam progressui amorum, et illis gaudiis voluptatis, exitum annexuit amarissimum, nempe amatorum, lenae, lenonum casus et neces violentas: neque vero ignorarunt olim fabularum scriptores turpia esse quae scriberent, et moribus iuuentutis damnosa ... Recentiores in linguis vernaculis multo, mea quidem sententia, excellunt veteres in argumento deligendo. Nullae fere exhibentur nunc publicae fabulae quae non delectationem vtilitate coniungant.
iii. 1531. Sir Thomas Elyot.
[From The Governour, i. 13 (ed. H. H. S. Croft, i. 123).]
‘They whiche be ignoraunt in poetes wyll perchaunce obiecte, as is their maner, agayne these verses [Horace, Epist. ii. 1. 126–31], sayeng that in Therence and other that were writers of comedies, also Ouide, Catullus, Martialis, and all that route of lasciuious poetes that wrate epistles and ditties of loue, some called in latine Elegiæ and some Epigrammata, is nothyng contayned but incitation to lechery.
First, comedies, whiche they suppose to be a doctrinall of rybaudrie, they be undoutedly a picture or as it were a mirrour of man’s life, wherin iuell is nat taught but discouered; to the intent that men beholdynge the promptnes of youth unto vice, the snares of harlotts and baudes laid for yonge myndes, the disceipte of seruantes, the chaunces of fortune contrary to mennes expectation, they beinge therof warned may prepare them selfe to resist or preuente occasion. Semblably remembring the wisedomes, aduertisements, counsailes, dissuasion from vice, and other profitable sentences, most eloquently and familiarely shewed in those comedies, undoubtedly there shall be no litle frute out of them gathered. And if the vices in them expressed shulde be cause that myndes of the reders shulde be corrupted: than by the same argumente nat only entreludes in englisshe, but also sermones, wherin some vice is declared, shulde be to the beholders and herers like occasion to encreace sinners.’ Quotes Terence, Eunuchus, v. 4. 8–18, on the moral end of comedy and virtuous counsel from Plautus, Amphitruo, ii. 2. 17–21; Ovid, Remedia Amoris, 131–6; and Martial, Epigr. xii. 34. ‘Wherfore sens good and wise mater may be picked out of these poetes, it were no reason, for some lite mater that is in their verses, to abandone therefore al their warkes, no more than it were to forbeare or prohibite a man to come into a faire gardein, leste the redolent sauours of swete herbes and floures shall meue him to wanton courage, or leste in gadringe good and holsome herbes he may happen to be stunge with a nettile. No wyse man entreth in to a gardein but he sone espiethe good herbes from nettiles, and treadeth the nettiles under his feete whiles he gadreth good herbes. Wherby he taketh no damage, or if he be stungen he maketh lite of it and shortly forgetteth it. Semblablye if he do rede wanton mater mixte with wisedome, he putteth the warst under foote and sorteth out the beste, or, if his courage be stered or prouoked, he remembreth the litel pleasure and gret detriment that shulde ensue of it, and withdrawynge his minde to some other studie or exercise shortly forgetteth it.... So all thoughe I do nat approue the lesson of wanton poetes to be taughte unto all children, yet thynke I conuenient and necessary that, when the mynde is become constante and courage is asswaged, or that children of their naturall disposition be shamfaste and continent, none auncient poete wolde be excluded from the leesson of suche one as desireth to come to the perfection of wysedome.’
iv. c. 1538 (?). Nicholas Udall.
[From Prologue to Roister Doister (? 1566–7).]
v. 1551. Martin Bucer.
[From De honestis ludis, a section of De Regno Christi, presented to Edward VI by Bucer, who was then Regius Professor of Divinity at Cambridge, on 1 Jan. 1551, printed in 1557, and again in Scripta Anglicana (1577), ii. 54.]
Poterit iuuentus etiam exerceri agendo comoedias et tragoedias: populisque his honesta, et ad augendam pietatem non inutilis exhiberi oblectatio: sed piis, et ad regnum Christi doctis atque sapientibus viris opus fuerit, qui comoedias eas atque tragoedias componant: in quibus nimirum eiusmodi imitatio repraesentetur, consiliorum, actionum, atque euentuum humanorum, siue communium et vulgarium, vt fit in comoediis: sive singularium et qui sint maioris admirationis, quod proprium est tragoediae, quae ad certam morum correctionem, et piam conserat vitae institutionem.
Vt si comoedia repraesentetur iurgium pastorum Abrahae et Lot, atque horum a se inuicem discessio.... In huiusmodi comoedia tractari possent, et vtili ad piam institutionem oblectatione repraesentari, hi loci.... Ad eundem modum suppeditet piae comoediae vberem sane et aedificandae pietati peridoneam materiam, historia quaesitae, obtentae et adductae Isaaco sponsae Ribkae: ex hac enim historia queat describi pia parentum cura, quaerendi liberis suis religiosa connubia: fides bona et officiositas proborum seruorum.... Non dissimile argumentum desumi queat et ex ea historiae de Iacobo parti qua describitur, vt metu fratris, relictis parentibus, ad Labam auunculum suum concesserit....
Tragoediis, Scripturae vbique perquam copiosam offerunt materiam, historiis prope omnibus S. Patrum, regum, Prophetarum et Apostolorum inde ab Adam vsque, primo humani generis parente. Omnino enim refertae sunt hae historiae diuinis et heroicis personis, affectionibus, moribus, actionibus, euentibus quoque inexpectatis, atque in contrarium quam expectarentur cadentibus, quae Aristoteles vocat περιπετείας. Quae omnia cum mirificam vim habeant fidem in Deum confirmandi, et amorem studiumque Dei accendendi admirationem item pietatis atque iusticiae, et horrorem impietatis, omnisque peruersitatis ingenerandi atque augendi: quanto magis deceat Christianos, ut ex his sua poemata sumant, quibus magna et illustria hominum consilia, conatus, ingenium, affectus atque casus repraesentent, quam ex impiis ethnicorum vel fabulis vel historiis! Adhibendae autem sunt in vtroque genere poematum, comico et tragico, vt cum hominum vitia et peccata describuntur, et actione quasi oculis conspicienda exhibentur, id fiat ea ratione, vt quamuis perditorum hominum referantur scelera, tamen terror quidam in his diuini iudicii, et horror appareat peccati: non exprimantur exultans in scelere oblectatio, atque confidens audacia. Praestat hinc detrahere aliquid decoro poetico, quam curae aedificandi pietate spectatores; quae poscit vt in omni peccati repraesentatione sentiantur, conscientiae propriae condemnatio, et a iudicio Dei horrenda trepidatio.
At dum piae et probae exhibentur actiones, in his debet exprimi quam clarissime sensus divinae misericordiae laetus, securaque et confidens, moderata tamen, et diffidens sibi exultansque in Deo fiducia promissionum Dei cum sancta et spirituali in recte faciendo voluptate. Hac enim ratione sanctorum et ingenia, et mores, et affectus, ad instaurandam in populo omnem pietatem ac virtutem, quam scitissima imitatione repraesentantur. Eum autem fructum vt Christi populus ex sanctis comoediis et tragoediis percipiant praeficiendi et huic rei erunt viri, vt horum poematum singulariter intelligentes, ita etiam explorati et constantis studii in regnum Christi: ne qua omnino agatur comoedia, aut tragoedia, quam hi non ante perspectam decreuerint agendam.
Hi quoque curabunt, ne quid leue aut histrionicum in agendo admittatur: sed omnia exhibeantur sancta quadam, et graui, iucunda tamen, sanctis duntaxat, actione: qua repraesententur non tam res ipsae, et actiones hominum, affectus et perturbationes, quam mores et ingenia: ac ita repraesententur, vt excitetur in spectatoribus studiosa imitatio: eorum autem quae secus sunt instituta et facta, confirmetur detestatio, et excitetur declinatio vigilantior.
His observatis cautionibus, poterit sane multa, nec minus ad virtutem alendam prouehendamque, vtilis ludendi materia iuuentuti praeberi, maxime cum studium et cura eiusmodi et comoediarum et tragoediarum excitata fuerit, cum lingua vernacula, tum etiam lingua Latina et Graeca. Extant nunc aliquot non poenitendae huius generis comoediae et tragoediae, in quibus, etiamsi docti mundi huius desiderent in comoediis illud acumen, eumque leporem, et sermonis venustatem, quem admirantur in Aristophanis, Terentii, Plautique fabulis: in tragoediis, grauitatem, versutiam, orationisque elegantiam, Sophoclis, Euripidis, Senecae: docti tamen ad regnum Dei, et qui viuendi Deo sapientiam discere student, non desiderant in his nostrorum hominum poematis doctrinam coelestem, affectus, mores, orationem, casusque dignos filiis Dei. Optandum tamen, vt quibus Deus plus dedit in his rebus praestare, vt id mallent ad eius gloriam explicare, quam aliorum pia studia intempestiuis reprehensionibus suis retardare: atque ducere satius, comoedias atque tragoedias exhibere, quibus si minus ars poetica, scientia tamen vitae aeternae praeclare exhibetur, quam quibus vt ingenii linguaeque cultus aliquid iuuatur, ita animus et mores impia atque foeda et scurrili mutatione conspurcantur.
vi. 1559. William Bavande.
[From A Woork of Ioannes Ferrarius Montanus touchynge the good orderynge of a Common-weale, translated from the De Republica bene instituenda Paraenesis, published by Ferrarius, a Marburg jurist, in 1556.]
[Extracts] f. 81. ‘The laste of all [the seven handicrafts in a commonweal] is the exercise of stage plaiyng, where the people use to repaire to beholde plaies, as well priuate as publique, whiche be set forthe partlie to delight, partlie to move us to embrace ensamples of vertue and goodnesse, and to eschue vice and filthie liuyng’ ... f. 100v. ‘Chapter viii, Concernyng Scaffolds and Pageauntes of divers games and plaies and how farre thei be to be allowed, and set forthe in a Citee.... Plaies, set foorthe either upon stages, or in open Merket places, or els where, for menne to beholde. Whiche, as thei doe sometime profite, so likewise thei tourne to great harme, if thei be not used in such sorte, as is bothe ciuill and semely in a citee, whiche wee dooe abuse, when anythyng is set foorthe openly, that is uncleanlie, unchaste, shamefull, cruell, wicked, and not standyng with honestie.... Soche pastimes therefore muste bee set foorthe in a commonweale, as doe minister unto us good ensamples, wherin delight and profite be matched togither.... It is a commendable and lawfull thing to bee at plaies, but at soche tymes as when we be unoccupied with grave and seuere affaires, not onely for our pleasure and minde sake, but that hauyng little to doe, we maie learne that, whiche shall bee our furtheraunce in vertue.... There shall be no Tragedie, no Comedie, nor any other kinde of plaie, but it maie encrease the discipline of good maners, if by the helpe of reason and zeale of honestie, it bee well emploied. Which then is doen, when, if thou either hearest, or seest anything committed that is euill, cruell, vilanous, and unseamely for a good manne, thou learnest thereby to beware and understandest that it is not onely a shame to committe any soche thinge but also that it shall be reuenged with euerlasting death. Contrariwise, if thou doest espie any thing dooen or saied well, manfully, temperatly, soberly, iustly, godlilye, & vertuously, thou ... maiest labour to doe that thyself, whiche thou likest in another.... With whiche discrecion, who so beholdeth Tragedies, Comedies, ... plaies of histories, holie or prophane, or any pageaunt, on stage or on grounde, shall not mispende his time. But like as a Bee of diuers floures, that be of theire owne nature of smalle use, gathereth the swetenes of her honie: so thence gathereth he that which is commodious for the trade of his life, ioigneth it with his painfull trauaile, and declareth that soche histories and exercises bee the eloquence of the bodie.’
vii. 1563–8. Roger Ascham.
[From The Scholemaster (1570), as reprinted in W. A. Wright, English Works of Roger Ascham (1904), 171. The tract, which was largely based on the teaching of Ascham’s friend John Sturm, was begun as a New Year gift for Elizabeth in December 1563, and left unfinished at the author’s death in 1568. The best modern edition is by J. E. B. Mayor (1863).]
The first booke teachyng the brynging vp of youth.... P. 185. In the earliest stage of Latin, Ascham ‘would haue the Scholer brought vp withall, till he had red, & translated ouer ye first booke of [Cicero’s] Epistles chosen out by Sturmius, with a good peece of a Comedie of Terence also.... P. 208. There be som seruing men do but ill seruice to their yong masters. Yea, rede Terence and Plaut. aduisedlie ouer, and ye shall finde in those two wise writers, almost in euery commedie, no vnthriftie yong man, that is not brought there vnto, by the sotle inticement of som lewd seruant. And euen now in our dayes Getae and Daui, Gnatos and manie bold bawdie Phormios to, be preasing in, to pratle on euerie stage, to medle in euerie matter, when honest Parmenos shall not be hard, but beare small swing with their masters.... The second booke teachyng the ready way to the Latin tong.... P. 238. Read dayly vnto him ... some Comedie of Terence or Plautus: but in Plautus, skilfull choice must be vsed by the master, to traine his Scholler to a iudgement, in cutting out perfitelie ouer old and vnproper wordes.... On Imitatio ... P. 266. The whole doctrine of Comedies and Tragedies, is a perfite imitation, or faire liuelie painted picture of the life of euerie degree of man.... One of the best examples, for right Imitation we lacke, and that is Menander, whom our Terence (as the matter required) in like argument, in the same Persons, with equall eloquence, foote by foote did follow. Som peeces remaine, like broken Iewelles, whereby men may rightlie esteme, and iustlie lament, the losse of the whole.... P. 276. In Tragedies, (the goodliest Argument of all, and for the vse, either of a learned preacher, or a Ciuill Ientleman, more profitable than Homer, Pindar, Vergill, and Horace: yea comparable in myne opinion, with the doctrine of Aristotle, Plato, and Xenophon,) the Grecians, Sophocles and Euripides far ouer match our Seneca, in Latin, namely in οἱκονομία et Decoro, although Senecaes elocution and verse be verie commendable for his tyme.’ ... P. 284. Ascham describes some contemporary Latin tragedies.... P. 286. ‘Of this short tyme of any pureness of the Latin tong, for the first fortie yeare of it, and all the tyme before, we haue no peece of learning left, saue Plautus and Terence, with a litle rude vnperfit pamflet of the elder Cato. And as for Plautus, except the scholemaster be able to make wise and ware choice, first in proprietie of wordes, then in framing of phrases and sentences, and chieflie in choice of honestie of matter, your scholer were better to play, then learne all that is in him. But surelie, if iudgement for the tong, and direction for the maners, be wisely ioyned with the diligent reading of Plautus, than trewlie Plautus, for that purenesse of the Latin tong in Rome, whan Rome did most florish in wel doing, and so thereby, in well speaking also, is soch a plentifull storehouse, for common eloquence, in meane matters, and all priuate mens affaires, as the Latin tong, for that respect, hath not the like agayne. Whan I remember the worthy tyme of Rome, wherein Plautus did liue, I must nedes honor the talke of that tyme, which we see Plautus doth vse. Terence is also a storehouse of the same tong, for an other tyme, following soone after, & although he be not so full & plentiful as Plautus is, for multitude of matters, & diuersitie of wordes, yet his wordes, be chosen so purelie, placed so orderly, and all his stuffe so neetlie packed vp, and wittely compassed in euerie place, as, by all wise mens iudgement, he is counted the cunninger workeman, and to haue his shop, for the rowme that is in it, more finely appointed, and trimlier ordered, than Plautus is.... The matter in both, is altogether within the compasse of the meanest mens maners, and doth not stretch to any thing of any great weight at all, but standeth chiefly in vtteryng the thoughtes and conditions of hard fathers, foolish mothers, vnthrifty yong men, craftie seruantes, sotle bawdes, and wilie harlots, and so, is moch spent, in finding out fine fetches, and packing vp pelting matters, soch as in London commonlie cum to the hearing of the Masters of Bridewell. Here is base stuffe for that scholer, that should becum hereafter, either a good minister in Religion, or a Ciuill Ientleman in seruice of his Prince and contrie: except the preacher do know soch matters to confute them, whan ignorance surelie in all soch thinges were better for a Ciuill Ientleman, than knowledge. And thus, for matter, both Plautus and Terence, be like meane painters, that worke by halfes, and be cunning onelie, in making the worst part of the picture, as if one were skilfull in painting the bodie of a naked person, from the nauell downward, but nothing else.’
viii. 1565. William Alley.
[From Miscellanea of notes to a Praelectio of 1561 in Πτωχὸμυσεȋον: The Poore Mans Librarie (1565). On Alley, v. ch. xxiii, s.v.]
Alas, are not almost al places in these daies replenished with iuglers, scoffers, iesters, plaiers, which may say and do what they lust, be it neuer so fleshly and filthy? and yet suffred and heard with laughing and clapping of handes.
ix. 1565–71. Richard Edwardes.
[The Prologue to Damon and Pithias. It appears from the title-page that this had been ‘somewhat altered’ between the production of the play in 1565 and its publication in 1571; cf. ch. xxiii.]
x. 1566. Lewis Wager.
[From Prologue to The Life and Repentance of Marie Magdalene (1566). cf. ch. xxiii.]
xi. 1569. Anon.
[T. Warton, History of Poetry, iii (1781) 288 (ed. Hazlitt, iv. 217), ascribes to this year a ‘Puritanical pamphlet without name’, The Children of the Chapel stript and whipt, which he says was ‘among Bishop Tanner’s books at Oxford’. It is not, however, now traceable in the Bodleian. Warton’s extracts are quoted in ch. xii, s.v. Chapel.]
xii. 1569. Henry Cornelius Agrippa.
[From Henry Cornelius Agrippa, of the Vanitie and uncertaintie of Artes and Sciences, Englished by Ja[mes] San[ford] Gent. (1569), a translation of De incertitudine et vanitate scientiarium et artium atque excellentia Verbi Dei declamatio (1530), written in 1526 (Opera, ii. 1).]
‘Cap. 4. Of Poetrie’ condemns it as lying. ‘Cap. 20. Of the Science of stage Plaiers.’ After defining the player’s art and citing the discussion between Cicero and Roscius recorded by Macrobius (cf. no. xliii and ch. xi) and the banishment of players by the City of Marseilles (cf. Mediaeval Stage, i. 7), Agrippa concludes, ‘And therefore to exercise this Arte, is not onely a dishonest and wicked occupation, but also to behold it, and therein to delite is a shameful thinge, bicause that the delite of a wanton minde is an offence. And to conclude, there was in times paste no name more infamous then stage players, and moreouer, al they that had plaide an Enterlude in the Theater, were by the lawes depriued from all honour.’ Plays are briefly referred to in ‘Cap. 59. Of Holy daies’ and ‘Cap. 63. Of the whoorishe Arte’.
xiii. 1574. Geoffrey Fenton.
[From A Forme of Christian Pollicie gathered out of French (1574). No single source has been traced and the treatise is probably a compilation.]
Book iii, ch. 7. ‘Players ... corrupt good moralities by wanton shewes and playes: they ought not to be suffred to prophane the Sabboth day in such sportes, and much lesse to lose time on the dayes of trauayle. All dissolute playes ought to be forbidden: All comicall and tragicall showes of schollers in morall doctrines, and declamations in causes made to reprooue and accuse vice and extoll vertue are very profitable.’ The 7 Chapter expands the foregoing.... ‘Great then is the errour of the magistrate to geue sufferance to these players, whether they bee minstrels, or enterludours who on a scaffold, babling vaine newes to the sclander of the world, put there in scoffing the vertues of honest men.... There often times are blowen abroade the publike and secreete vices of men, sometimes shrowded under honourable personage, withe infinite other offences.... How often is the maiestie of God offended in those twoo or three howres that those playes endure, both by wicked wordes, and blasphemye, impudent jestures, doubtful sclaunders, unchaste songes, and also by corruption of the willes of the players and the assistauntes. Let no man obiect heare that by these publike plaies, many forbeare to doo euill, for feare to bee publikely reprehended ... for it may be aunswered first, that in such disguised plaiers geuen over to all sortes of dissolucion, is not found a wil to do good, seeing they care for nothing lesse than vertue: secondlye that is not the meane to correct sinne.... Heare I reprooue not the plaies of scollers ... Ch. 6. I wish that in place of daunses at mariage, the time were supplied with some comical or historical show of the auncient manages of Abraham and Sara, of Isaac and Rebecca, and of the two Tobies and theyr wiues, matters honest and tending much to edify the assistauntes.’
xiv. 1575. George Gascoigne.
[Prologue to The Glasse of Governement (cf. ch. xxiii).]
xv. 1577. Thomas White.
[From A Sermon preached at Pawles Crosse on Sunday the thirde of November 1577 in the time of the Plague. By T. W. This was printed, according to the colophon, by F. Coldocke on 10 Feb. 1578. There are two copies in the B.M., but one has been bound in error with the title-page of an earlier sermon of 9 Dec. 1576, by the same author. T. W. was probably Thomas White, vicar of St. Dunstan-in-the-West, and later founder of Sion College and of White’s Professorship of Moral Philosophy at Oxford. The sermon is sometimes claimed for Thomas Wilcox; but he was in ecclesiastical disgrace in 1577 and unlikely to have access to Paul’s Cross.]
P. 46. ‘Looke but vppon the common playes in London, and see the multitude that flocketh to them and followeth them: beholde the sumptuous Theatre houses, a continuall monument of Londons prodigalitie and folly. But I vnderstande they are nowe forbidden bycause of the plague. I like the pollicye well if it holde still, for a disease is but bodged or patched vp that is not cured in the cause, and the cause of plagues is sinne, if you looke to it well: and the cause of sinne are playes: therefore the cause of plagues are playes.... Shall I reckon vp the monstrous birds that brede in this nest? without doubt I am ashamed, and I should surely offende your chast eares: but the olde world is matched, and Sodome ouercome, for more horrible enormities and swelling sins are set out by those stages, than euery man thinks for, or some would beleeue, if I shold paint them out in their colours: without doubt you can scantly name me a sinne, that by that sincke is not set a gogge: theft and whoredome; pride and prodigality; villanie and blasphemie; these three couples of helhoundes neuer cease barking there, and bite manye, so as they are vncurable euer after, so that many a man hath the leuder wife, and many a wife the shreuder husband by it: and it can not otherwise be, but that whiche robbeth flatlye the Lord of all his honor, and is directly against the whole first table of his law, should make no bones of breache of the second also, which is toward our neighbour only. Wherefore if thou be a father, thou losest thy child: if thou be a maister, thou losest thy seruaunt; and thou be what thou canst be, thou losest thy selfe that hauntest those scholes of vice, dennes of theeues, and Theatres of all leudnesse: and if it be not suppressed in time, it will make such a Tragedie, that London may well mourne whyle it is London, for it is no playing time.’
xvi. 1577. John Northbrooke.
[From A Treatise wherein Dicing, Dauncing, Vaine playes, or Enterluds, with other idle pastimes, &c., commonly used on the Sabboth day, are reproued by the Authoritie of the word of God and auntient writers. N.D. H. Bynneman for George Byshop. This is doubtless the ‘booke wherein Dycinge, dauncinge, vaine playenge and Interludes, with other idle pastimes, &c., comonlie used on the Saboth daie are reproved’, entered for Bishop in S. R. on 2 Dec. 1577 (Arber, ii. 321). A second edition was printed in 1579. Northbrooke was a Gloucester minister. The book was edited by J. P. Collier (1843, Sh. Soc.).]
[Summary and Extracts.] The treatise is ‘made dialogue-wise’ between Youth and Age. Epistles to Sir John Yong and to The Christian and Faithful Reader, dated respectively from Bristol and Henbury. A Treatise against Idlenes, Idle Pastimes, and Playes. The greater part deals generally with ‘ydle playes and vaine pastimes’ and their relation to the Christian life. P. 82. Youth asks Age his opinion of ‘playes and players, which are commonly vsed and much frequented in most places in these dayes, especiallye here in this noble and honourable citie of London’. Age condemns ‘stage playes and enterludes’ as ‘not tollerable, nor sufferable in any common weale, especially where the Gospell is preached; for it is right prodigalitie, which is opposite to liberalitie’. Considers ‘the giftes, buildings, and maintenance of such places for players a spectacle and schoole for all wickednesse and vice to be learned in’, and particularly applies this to ‘those places also, whiche are made vppe and builded for such playes and enterludes, as the Theatre and Curtaine is, and other such lyke places.... Satan hath not a more speedie way, and fitter schoole to work and teach his desire, to bring men and women into his snare of concupiscence and filthie lustes of wicked whoredome, than those places, and playes, and theatres are; and therefore necessarie that those places, and players, shoulde be forbidden, and dissolued, and put downe by authoritie, as the brothell houses and stewes are’. Quotes the Fathers on the offences to chastity at theatres. P. 92. Condemns the playing of ‘histories out of the scriptures. By the long suffering and permitting of these vaine plays, it hath stricken such a blinde zeale into the heartes of the people, that they shame not to say, and affirme openly, that playes are as good as sermons, and that they learne as much or more at a playe, than they do at God’s worde preached.... Many can tarie at a vayne playe two or three houres, when as they will not abide scarce one houre at a sermon.... I speake (alas! with griefe and sorowe of heart) against those people that are so fleshlye ledde, to see what rewarde there is giuen to such crocodiles, whiche deuoure the pure chastitie bothe of single and maried persons, men and women, when as in their playes you shall learne all things that appertayne to craft, mischiefe, deceytes, and filthinesse, &c. If you will learne howe to bee false and deceyue your husbandes, or husbandes their wyues, howe to playe the harlottes, to obtayne one’s loue, howe to rauishe, howe to beguyle, howe to betraye, to flatter, lye, sweare, forsweare, how to allure to whoredome, howe to murther, howe to poyson, howe to disobey and rebell against princes, to consume treasures prodigally, to mooue to lustes, to ransacke and spoyle cities and townes, to bee ydle, to blaspheme, to sing filthie songs of loue, to speake filthily, to be prowde, howe to mocke, scoffe, and deryde any nation ... shall not you learne, then, at such enterludes howe to practise them?... Therefore, great reason it is that women (especiallye) shoulde absent themselues from such playes.’ Notes the infamia of histriones, which he translates ‘enterlude players’, and refers to the statute of 1572. Expounds the heathen origin of plays. P. 101. Youth admits ‘that they ought to be ouerthrowne and put downe.... Yet I see little sayd, and lesse done vnto them; great resort there is daily vnto them, and thereout sucke they no small aduantage’. P. 102. ‘They vse to set vp their billes vpon postes certain dayes before, to admonishe the people to make their resort vnto their theatres, that they may thereby be the better furnished, and the people prepared to fill their purses with their treasures.’ P. 102. Youth concludes: ‘I maruaile the magistrates suffer them thus to continue, and to haue houses builded for such exercises.... I maruaile much, sithe the rulers are not onely negligent and slowe herein to doe, but the preachers are as dumme to speake and saye in a pulpitte against it’; and Age: ‘I doubt not but God will so moue the hearts of magistrates, and loose the tongue of the preachers in such godly sort (by the good deuout prayers of the faithfull) that both with the sworde and the worde such vnfruitfull and barren trees shall be cut downe’. P. 103. Youth then raises the question of scholastic plays. These Age admits. ‘I thinke it is lawefull for a schoolmaster to practise his schollers to playe comedies, obseruing these and the like cautions: first, that those comedies which they shall play be not mixt with anye ribaudrie and filthie termes and wordes (which corrupt good manners). Secondly, that it be for learning and vtterance sake, in Latine, and very seldome in Englishe. Thirdly, that they vse not to play commonly and often, but verye rare and seldome. Fourthlye, that they be not pranked and decked vp in gorgious and sumptious apparell in their play. Fiftly, that it be not made a common exercise, publickly, for profit and gaine of money, but for learning and exercise sake. And lastly, that their comedies be not mixte with vaine and wanton toyes of loue. These being obserued, I iudge it tollerable for schollers.’ An Inuectiue against Dice-Playing and A Treatise against Dauncing.