A New York Times Notable Book In medieval England, a runaway scholar-priest named Nicholas Barber has joined a traveling theater troupe as they make their way toward their liege lord’s castle. In need of money, they decide to perform at a village en route. When their traditional morality plays fail to garner them an audience, they begin to stage the “the play of Thomas Wells”—their own depiction of the real-life drama unfolding within the village around the murder of a young boy. The villagers believe they have already identified the killer, and the troupe believes their play will be a straightforward depiction of justice served. But soon the players soon learn that the details of the crime are elusive, and the lines between performance and reality become blurred as they discover, scene by scene, line by line, what really happened. Thought-provoking and unforgettable, Morality Play is at once a masterful work of historical fiction, a gripping murder mystery, and a literary work of the first order.

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Davenport offers a reassessment of The Pride of Lifeand the Macro Plays and argues for a new grouping of plays.

Written in Middle English during the Tudor period, "Everyman" is the most famous example of the medieval morality play. Popular in Europe during the 15th and 16th century, morality plays were allegorical dramas in which the protagonists are met with the personifications of personal attributes and tasked with choosing either a good and godly life or evil. "Everyman" is the archetypal morality play, as the main character, Everyman, represents all of mankind. God, frustrated with the wicked and greedy, sends Death to Everyman and summons him to account for his misdeeds and sins. It was believed that God tallied all of one's good and evil deeds in life and then one must provide an accounting before God upon one's death. During Everyman's pilgrimage to God, he meets many characters, such as Fellowship, Good Deeds, and Knowledge. Everyman asks them all to join him in his journey so that he may improve his reckoning before God. In the end, it is only Good Deeds that stays with him before God and helps Everyman find salvation and eternal life. This edition is printed on premium acid-free paper.

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.

Spanning the different phases of the English Reformation from William Tyndale's 1525 translation of the Bible to the death of Elizabeth I in 1603, John King's magisterial anthology brings together a range of texts inaccessible in standard collections of early modern works. The readings demonstrate how Reformation ideas and concerns pervade well-known writings by Spenser, Shakespeare, Sidney, and Marlowe and help foreground such issues as the relationship between church and state, the status of women, and resistance to unjust authority. Plays, dialogues, and satires in which clever laypersons outwit ignorant clerics counterbalance texts documenting the controversy over the permissibility of theatrical performance. Moving biographical and autobiographical narratives from John Foxe's Book of Martyrs and other sources document the experience of Protestants such as Anne Askew and Hugh Latimer, both burned at the stake, of recusants, Jesuit missionaries, and many others. In this splendid collection, the voices ring forth from a unique moment when the course of British history was altered by the fate and religious convictions of the five queens: Catherine Parr, Lady Jane Grey, Mary I, Mary Queen of Scots, and Elizabeth I.

Comprehensive and up-to-date, now with more instructor resources