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.

The religious medieval drama, like the Church which produced it, was international. As such, from its earliest beginnings in the tenth-century Quem quaeritis to the thirteenth-century Ludi Paschales and Passion Plays, it exhibits a cultural and thematic unity binding the various plays: a thematic unity from the fabric of Christian thought, and a cultural unity from the fact that these productions, at least up to the end of the thirteenth century, generally share a technical-philological medium: the Latin language. In later centuries, this religious drama expressed in the vernacular remained an act of faith; its purpose being to strengthen the faith of the worshippers and to express in visible, dramatic terms the facts and values of Christian belief. These essays were, in their original form, addressed to the third annual conference of the Center for Medieval and Early Renaissance Studies at the State University of New York at Binghamton. The work of international authorities on the medieval drama, they span many centuries and bear witness to the growth of the religious dramatic form and of the dramatic movement and temper of the liturgy in which that form finds its origin. Omer Jodogne establishes a difference, on the aesthetic level, between dramatic works and their theatrical performance by pointing out that the surviving texts, whether they were meant for reading or for a theatrical performance, reproduce only what was said on the stage, and, succinctly, what was done. Wolfgang Michael suggests that the first medieval drama did not originate in a slow growth from the Easter trope Quem quaeritis but was rather an original creation of the author or authors of the Concordia Regularis. He indicates that subsequent dramatic endeavors in their slow process of change and expansion reflect the working of tradition rather than an original spirit and form. Sandro Sticca examines the creation of the first Passion Play and shows that Christ's passion became increasingly popular in the tenth century, and that the new forces which allowed a more eloquent and humane visualization and description of Christ's anguish first appeared in the eleventh and twelfth centuries. He also refutes the traditional view that the Planctus Mariae is the germinal point of the Latin Passion Play. V. A. Kolve seeks to account for certain central facts about Everyman which have never had close critical attention. He analyzes the Biblical and Patristic references within which the story is shaped and which are central to the understanding of other actions and to determining the meaning of the play. Glynn Wickham, after exploding on the evidence of reference alone the old categorizing of English Saint Plays as by-products or late developments of Mysteries and Moralities, turns to a critical discussion of the three surviving texts of English Saint Plays and of their original staging by means of diagrammatic illustrations providing a vivid visualization of their performance. William Smolden takes an unaccustomed approach to the controversial question of the origins of the Quem quaeritis. He maintains that when musical evidence is called on, it brings about, on a number of occasions, a confutation of the theory of a "textual" writer. From a detailed consideration of the two earliest Quem quaeritis he feels convinced that the place of origin of the trope was the Abbey of St. Martial of Limoges.

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.

Hrotsvit, a canoness in the German convent Gandersheim, wrote Latin poems, stories, plays, and histories during the reign of Emperor Otto the Great (962-973). She expresses a strong sense of authorial mission in letters, prefaces, and dedications. These personal writings, as well as her full literary corpus, are studied in twelve original essays by scholars from Europe and North America, who bring several perspectives to bear. Her historical roots are shown, both in her use of Christian literary tradition (e.g., the legend) and in her understanding of political forces shaping her time. Her strong spirituality emerges from vivid portraits not only of martyrs but also of men and women who question and doubt the Lord, while her openness to problems of sexuality, and of the need for women to realize their individuality and particular gifts, is surprisingly modern. Contributors include: Walter Berscin, Katrinette Bodarwé, Jay Lees, Gary Macy, Linda McMillin, Florence Newman, and Lisa Weston

A New Companion to Renaissance Drama provides an invaluable summary of past and present scholarship surrounding the most popular and influential literary form of its time. Original interpretations from leading scholars set the scene for important paths of future inquiry. A colorful, comprehensive and interdisciplinary overview of the material conditions of Renaissance plays, England's most important dramatic period Contributors are both established and emerging scholars, with many leading international figures in the discipline Offers a unique approach by organizing the chapters by cultural context, theatre history, genre studies, theoretical applications, and material studies Chapters address newest departures and future directions for Renaissance drama scholarship Arthur Kinney is a world-renowned figure in the field

The Materiality of Religion in Early Modern English Drama is the first book to present a detailed examination of early modern theatrical properties informed by the complexity of post-Reformation religious practice. Although English Protestant reformers set out to destroy all vestiges of Catholic idolatry, public theater companies frequently used stage properties to draw attention to the remnants of traditional religion as well as the persistent materiality of post-Reformation worship. The Materiality of Religion in Early Modern English Drama explores the relationship between popular culture and theatrical performance by considering the social history and dramatic function of these properties, addressing their role as objects of devotion, idolatry, and remembrance on the professional stage. Rather than being aligned with identifiably Catholic or Protestant values, the author reveals how religious stage properties functioned as fulcrums around which more subtle debates about the status of Christian worship played out. Given the relative lack of existing documentation on stage properties, The Materiality of Religion in Early Modern English Drama employs a wide range of source materials-including inventories published in the Records of Early English Drama (REED) volumes-to account for the material presence of these objects on the public stage. By combining historical research on popular religion with detailed readings of the scripts themselves, the book fills a gap in our knowledge about the physical qualities of the stage properties used in early modern productions. Tracing the theater's appropriation of highly charged religious properties, The Materiality of Religion in Early Modern English Drama provides a new framework for understanding the canonization of early modern plays, especially those of Shakespeare.